When it was diuâ—lged bruited in that countrey that Ierome had chosen his habitation in that place it cannot be expressed how people resorted thither from all parts especially from Rome The holy woman Paula with other deuour women went thither though the other returned and shee only staied there vntill her death Paula sold her lands and possessions in Rome and with the money comyng therof builded foure monasteries in Bethlehem three for women and one for men It may be that shee caused the monastery which S Ierome had built before to be enlarged and made bigger S. Ierome was the superior and gouerned the monastery of men and Paula gouerned the other three made for the women being so discreet and holy that she ruled those three in good sort dwelling now in the one and then in another There S. Ierome ended the writing of his admirables works which the church keepeth and esteemeth at this day He translated the Bible viz the old testament out of the Hebrew into latine thee newe testament out of Greek into latine and wrote commentaries out of Greek into latine and wrote commentaries on the greatest part there of and expounded it excellently His books being spread through the world beside the many epistles which he wrote almost with out intermission vnto sondy persons caused euery one to find and knowe his sanctity and profound doctrine and to accept and account him for a very good and sound Catholike for some had at the first doubt therof by cause of that which Ruffinus his aduersary wrote against him One of these was S. Augustine who at the first had a distrust in him but afterward he bare vnto him such loue and affection that being Bishop of Hippo he sent one of his trusty friends called Alipius and other of his priests to visite him on his behalf and to be instructed by him reputing it for a great honour and credit knowing as he knewe to be the disciple of the disciples of S. Ierome There went persons of great account from all countreys to visite him as Paulus Orosius did who was also sent by S. Augustine Seuerus Sulpitius Apodemius and other rare and renoumed men And though the voyage was long and the daunger great yet all that seemed a small thing to see thee venerable old man S. Ierome replenished with sanctity and learning This holy doctor wrote incessantly against heceticks and persecuted them with out any intermission and they were afrayd and trembled to heare him named Origen had written many books before the time of S. Ierome all which he read taking great delight in his delicate and fine witt and for affection called him his teacher but for all that he did not pardon nor spare the errors he found in his books yea he impugned them to the vttermost of his ability S. Ierome was subiect to many infirmities caused by continuall study and the hard austerity he had vsed to ward his body so that some times he remayned whole years bedrid yet ceased he not but endited to others that wrote so that he composed many books being occupied in that exercize 30. years as he writeth himself The countrey of Greece did much honour this glorious doctor by translating the works he wrote in latine into the Greek toung It is said by S. Ierome that as he red one day vnto his disciples wherof he had many in ordinary from many parts there entred into his schoole or place of lecture a lyon halting All the schollers ranne away but the holy doctor receued him without dread when the lyon came neere he lifted vp and shewed one of his forefeet wounded with a thorne which was runne into his foot and the holy man dressed it and when it was hole the lyon would not depart but attended in the monastery as if he had bene tame and domesticall This story I tell because he is painted with a lyon by him It is also said that S. Ierome apointed thereto by Damasus the pope set in order the office of the Church diuiding the psalmes for euery day of the week and apointing that euery one should end with this versicle Gloria Patri c. Sicut erat c. He apointed also the Epistles and Ghospells for all the yeare with the lectures and prophecies that are red in the office of the masse S. Ierome being employed in these holy exercises and such like in aunswering and assoiling douts which Bishops and other relligious persons sent vnto him from all parts of Christendome and also in giuing aduise to people that were in necessity he came vnto such perfectioÌ„ that he was rapt and translated some times in spirite among the Quiers of Angells and began in this life to tast the reward of his paine and traueill though there remained some other afflictions for his old age which was a feeblenes that he could not rise from his bed and as Sigibertus saith he had a corde tied to a piece of wood ouer his bed and he held by that when he desired to turne from one side vnto the other His infirmity encreasing and he knowing the hower of his death approched commaunded the B. Sacrament to be brought vnto him and then communicated with great deuotion which when he had done he yielded vp his spirite vnto God on the 30. day of September about the year of our Lord 422. Honorius and Theodosius the second being Emperours Marianus victorius in the life of S. Ierome saith that this holy Doctor dyed at the age of 99. years as some Authors hold for some others say otherwise It is most true and assured that he liued till his decrepit age as S. Augustine saith in the first book against Iulianus His blessed body was buryed in Bethleham and after ward in processe of time it was brought to Rome and laid in the Chuch of S. Maria ad presepe which at this day is called S. Maria Maior God shewed many miracles by meanes of this holy saint aswell in his life as after his death The Church accounteth him for one of the foure Doctors and maketh a great feast of him and especially in Rome for that there he studied there he was Baptised and there resteth his blessed body It is also very fit that fraunce should keep it festiuall for there he was a good space and sawe the principall places of that king dome Germany is also obliged in like maner vnto S. Ierome for that he wrote a book of it and made the countrey famous Greece is in the same debt for the commodity they reape by the books of this holy doctor which are traÌ„slated into their language Egipt is also deeply in his debt for that it enioyed a long time his company and blessed conuersation The deserts of Siria are in the same debt for the austere penance S. Ierome did there doth nobilitate and make them famous Bethlehem shal be reconed in this account yea and we may call it happy for two respects first and principally because
passed into Africk and from thence into Cycile where he made his stay vpon a cragey mountein In the day he made a bundle of wood and laid it on the back of one of this disciples to cary vnto the next towne to be sold and with the mony arising therof they bought bread with the which those few that were with him liued and sustenied their lifes He could not liue vnknown in that place nether for a man posessed with euill spirite in Rome cried out and faid Hilarion the seruant of God is in Cycilc So that many diseased people came thither to recouer their health by his meanes By cause he perceiued himself honoured in that place also he departed and went into Dalmatia where was a dragon that destroied all the countrey deuoured the oxen and other beasts and killed the husband men and the shepheres The blessed man hauing compassion on the people caused a great stack and pile of wood to be made and when he had praied he commeunded the dragon to go vpon the stack of wood and when he was on it he bad the people set fire ther vnto and thus the dreadfull dragon was brent and consumed with fire in the sight of all the people Then he determined to depart from that place also for which cause he was embarked and being on the sea he was assailed by pirats His disciples with the others that were in the shippe doubted they should be slaine but the good man reprooued them for distrusting in God And Then standing on the deck he praied and stretchinh out his hard against the pyrats said Come no further this way O straunge and wonderfull thing at the saieng of these words they turned aside and returned back as swiftly as though a strong gale of wind had caried them away The sea was also obedient vnto him for at such time as he was at Ragusium the sea swelled and rose out of measure and so much that the people of the country feared all of them should be ouerflown and drowned The blessed old man took land made the signe of the Crosse in the sand and held vp his armes against the storme and the sea was asswaged and ceased incontinent to the great admiration of all the country who kept this deed in memory and the fathers vsed to tell the same vnto their children Another time as he sailed and not hauing any thing to pay for the fraight he would haue giuen vnto the owner of the bark a book in the which he had written the foure Ghospells with his owne hand which he alwais carried about him because he had cured before time the sonne of the master of the bark he would not receiue the book of him but he gaue him his fare and rendered vnto him infinite thanks for his former benefit Finally this blessed old man remaining in Cypres and hauing sent Isichius his disciple to visit the ashes ruines of his distroied monastery and to salute the monks remaining in that prouince staid in the city of Papho vnto which place many sick men and men possessed came out of all parts of the Island and the holy saint by praier healed them Isichius being returned from Siria the reuerend father conferred with him of his departure from thence which he did not vpon inconstancy but only to fly from credit and honour which was bestowed vpon him in that place So hauing found out a place not far distant from the city which stood out of the way and was vnhabitable for the craggines knowing that the going vp vnto it was very difficult for they must go vp creeping with their hands and that at the toppe therof was a plesante and delightfull place furnished with many trees and cleare founteins and that as the fame went many euill spirits haunted and vsed in that place and therefore none was so hardy as to dwell there the holy man resolued to make the same his habitation There were some that came to visite him yea many diseased persons and among others one sick of the palsy who was the owner of the place Great were the conflicts and encounters the seruant of God endured in that place by the deuills who did incessantly disquiet him because he was come to thrust them out of their long continewed habitation The blessed man took thereat great consolation for that he had there some enemy with whom to contend and striue S. Hilarion being nowe come to the age of 80. years Isichius his disciple being absent fell sick and perceuing that the hower of his death drew nere he wrote a schedule or note of his hand in which he left by his testament Isichius his disciple to inherite all his treasures the book of the Gospells written with his owne hand his long relligious weede the sackcloth or hoode with which it was couered When it was known in the country that the holy saint was sick some came to visite him and he charged them deeply that assoone as he was dead they should bury him in the same place where he dwelt and that they should not keep him aboue ground the moment of an hower When the pangues of death came all things failing but his sences which were perfect looking with his eyes open he spake to his soule and said Depart forth nowe depart feare not thou hast serued CHRIST 70. years and doest thou nowe feare death In speaking these words he ended his life His body was buried incontinently as he had apointed so that his death and buriall was reported in the city both at one time His disciple Isichius being certefied of his death returned into Cypres and faining that he desired to dwell in the same place where is master did dwell and was buried after ten moneths passed he stole away the blessed body of his master venturing his life for the same for if the Cypriots had knowne it he had bene slaine by them and caried it into Siria and buried it in his auncient monastery an infinite company resorting thither to see it The blessed body was found hole perfect and entier and so were all his cloths and garments euen as he and they were when he was aliue casting a very sweet pleasant smell S. Ierome saith that vntill his time there had ben variance and controuersy for the Syrians say they haue his body as they haue indeed and the Cypriots say they haue his spirite but aswell in the one as in the other place are seen many miracles done by the intercession and merits of this glorious saint but much more in the place of Cypres for in that place the blessed father took great delight The death of S. Hillarion the Abbot was on the 21. of October and on the same day the Church celebrateth his feast It was also in the yeare of our Lord 379 Valentinian being the Romain emperour Nicephorus Callistus wrote of this holy saint in the 11. book cap 14. The life of S. Vrsula and the eleuen thousands Virgins ON the selâ—e
which meanes the two holy martirs rendered vp their soules vnto their Creator Their bodies being taken away were buried by some Christians But Dioclesian vnderstanding that the Christians came secretly to make their praiers at the place where the holy martirs were buried caused their bodies to be taken out of their graues and to be thrown into the sea At such time as Dioclesian commaunded it he said Let them be cast into a place where they may be no more seen least they be accounted for gods by the Christians who are so ignorant that they do think it better to adore them that haue been our seruants then those whom we adore for our gods God Almighty did not permit those blessed Relikes to ly hidden but rather his pleasure was to cause the sea to do them honour and to bring them vnto the shore When the Christians sawe them they tooke them vp with reuerence and buried them in a place vnknowen vnto the pagans Afterward in processe of time the body of S. Gorgonius was caried vnto Rome and was buried in the way called Lauicana betwen the two bay trees The Spanish book saith Via Latina After this Pope Gregory 4. caused it to be translated into the church of S. Peter The church celebrateth their feast on the day of their Martirdome which was on the 9. day of September in the yeare of out Lord 280. in the time of the afore named Emperour Dioclesian The life of S. Nicholas of Tolentine THE Apostle S. Iames in his canonicall epistle Iac. 5. admonisheth vs to pray vnto God one for an other because the cōtinuall praier of a iust man is of greate force But if it be so as it is indeed and that the praiers of the iust men that be here vpon the earth do help much notwithstanding that they be subiect yea rather falling as IESVS CHRIST saith seuen times a day Prou. 24. though they be slight faults howe much more may we beleeue the praiers of them who do alredy enioy the vision of God and the diuine Essence and be confirmed in grace and be certein and assured neuer to loose it nor neuer to sinne do help and do vs good The holy saints gaue vp their lifes for Gods sake some in effect as the martires and others by the way of goodwill as the Confessors and to be brief they all offered it vp readily in the seruice of God endeuoring all they might not to offend him by any meanes Such like as these without doubt be hard of God when they ask any fauour of him But omitting the examples and testimonies of the holy scriptures which make this thing an Article of faith we haue most euident examples in many holy saints vnto whom God graunted many fauors and graces which they requested of him not only in their life time in this world but also after their passing into heauen to possesse the euerlasting glorie One of these was S. Nicholas the Bishop and Confessor by whose praiers God graunted vnto a man and his wife a sonne who was also called Nicholas and was a holy man by whose merits God graunted many fauors and graces vnto them that deuoutly recommend themselfs vnto him His life was written by S. Antoninus Archibishop of Florence and by a relligious man of his order in this maner SAINT Nicholas was borne in the Marcha d' Ancona in a village called S. Angelo in the territorie of Fermo His father was called Compagnone and his mother Amata These two were borne of noble bloud rich they were and good Christians but they liued in some discontent for that hauing bene married together a good space they had yet no children They had a particuler deuotion vnto S. Nicholas the Bishop and Confessor and him they besought continually that he would of God obteine that fauor for them that they might haue a fruit of benediction With this entent they went to visite his church in the city of Bari in Puglia In that place the holy saint appeared vnto them and did assure them that they should haue a sonne whom thy should name Nicholas after him and also that he should be a blessed seruant of God Euery thing fell out iust as the Saint said for the being returned home Amata conceiued and at her due time brought forth a sonne whom they called Nicholas and as he tooke his name of S. Nicholas Bishop and Confessor by whose intercession he was obteined euen so he was like vnto him in many things From a child he was inclined to serue God he frequented the Church he hard masse and praied with greate deuotion moreouer he fasted gaue almes and followed his study so that as he encreased in age euen so he did in vertue learning and science and to be short he determined to be a man of the Church He was already made a chanon of the church of S. Sauiour in the place where he dwelt and it happened that a worthy and renowned father of the order of S. Augustine came thither to preach One day among others Nicholas was at the sermon in the which the preacher expounded these wordes of S. Iohn 2. Iohn Do not you loue the world nor the things that be therin The preacher spoke such good matter vpon that text that Nicholas resolued to abandon the world and to take the habite of S. Augustine in that same cōuent where the said preacher dwelt with whom he had bene acquainted before that time When he entended to execute in deed the resolution he had made before time he asked leaue of his father and mother who though they were aggriued to want the sight of their sonne yet did they giue him licence Nicholas went vnto the conuent of Tolentinum to craue the habite of S. Augustine which was giuen him readily for they had before then notice of his good life Hauing receiued the habite he proceeded from vertue to vertue labouring to atteine vnto perfection So that being a relligious man he was a mirrour for other relligious men and being a priest he was a looking glasse for other priests and when he was a preacher a spectacle for other preachers to behold their duety and function In this holy saint among other vertues his abstinence shined most clearly for in 30. years space that he continewed in the conuent of Tolentinum he did neuer eat flesh eggs fish milk nor any thing made with milk He fell one time into a greuous infirmity which brought him vnto deaths dore wherupon the phisitions told him that if he would recouer his health he must eat flesh wherunto he answered that in so doing he should by desiring to auoid one danger fall into another and that in flieng the infirmity of the body he should incurre the malady of his soule by giuing liberty vnto his sensuallity and appetite The prior of the conuent seeing the phisitions to affirme that it was necessary for the blessed man Nicholas to eate flesh commaunded him in the vertue of
which was written by Nicetas a philosopher and recounted by Simeon Metaphrastes and their martir dome was written by Ado Archbishop of Triers SAINT Cosmus and S. Damianus were brethren and phisitions and were borne in Egea a city of Arabya in Asia Their father and mother were Christians and Catholiques Their father died when they were yet litly children wherfore their mother Theodora brought them vp with great care and dilligence And being a woman of good behauior and chiefly because shee was a good Christian shee would not permit them to comit any fault or offence but endeuored to enstruct and direct them in vertue and godlines So that they became good children like to their good mother and good schollers like vnto their good mistris Amongst the other good qualities of these two breathren the profession of the Catholique faith shined most in them for which cause they despised and contemned Idolatry and other wicked superstition They were chast and honest in life and fled from all sensuall delight and tamed their flesh with austere sackcloth disciplines and fastings which be the most certein remedies to ouercome that enemy euen as they ouercame it by the grace of God Also couetousnes that abhominable vice neuer entred into their hart but rather bicause they made small account of mony and liued in poore and meane estate they were called Anargeni which is to say Men without monie and in this sort obseruing the Ghospell they liued an Angelicall life And to auoid Idlenes which is the mother of vices and stepmother vnto vertue they vsed the science of phisicke euen from theire childhood became skilfull and expert phisitions They gaue and ministred phisicke vnto the sick without any expectation of temporall gaine but only for the loue of God When the infirmity was perillous and not to be cured by art they resorted vnto God by praier and making the signe of the Crosse they healed and cured them and heerein they followed the steps of the Apostles They imitated the Patriarcks in being benigne piâ—tifull charitable in liuing a life in simplicity without doublenes or hypocrisy They imitated the Prophets in that they were zelous of Gods honor in reproouing them that were stubborn and obstinate in euill deeds They imitated the martirs in the valiancy of their minds shewed against the common enemies of mankind the world the flesh and the deuill They imitated the preists in their religious life chastity and grauity offering their body and soule for an acceptable sacrifice vnto God to serue him withall humility and obediencence to obserue and keepe his holy commaundements They imitated the monks in obedience concinency and pouerty in silence and repose of soule And at one word they imitated all the saints as much as lay in their power Thus they ranne their race making the world to wonder at their sincerity so that the report of them was spred very farre The rumor of them being dispersed came to the eares of Dioclesian and Maximian those noted persecutors of the Christians who had decreed that all the Iudges gouernours lieutenants and other officers of the prouinces subiect to them should put to death all that denied to sacrifice vnto the Idols Lisias the gouernor in the city of Egeas hauing notice of the blessed phisitions Cosmus and Damianus caused them to be brought before him and demaunded of what countrey they were and their names They answered that they were Arabians and borne in the city of Egea and that their names were Cosmus and Damian and that they were both Christians The gouernour persuaded them to sacrifice vnto the Idols but seeing them coÌ„stantly to refuse it he commaunded them to be tied hand and foot and to be cruelly beaten and after he had giuen them other torments he caused them to be throwne into the maine sea bound as they were They were no sooner cast into the water but an Angell came to their aide who vntyeng all their hands brought them aliue and vntied vnto the shore The gouernor was certified of that wonder wherfore he caused them ageine to be brought before him and requested them to teach him their Art magicke and inchauntments wherby they were deliuered from the sea and then he promised to be their good friend They answered We be Christians and haue no skill in Art magike but were deliuered our of the sea by the power of our Lord IESVS CHRIST The gouernor caused them againe to be put in prison and the next day a great fire to be kindled then he threw the blessed martirs into the same but the flame was deuided into two parts and the holy saints remained in the midst at their praiers The gouernor was astonied to see such a wonder yet he did not repent of his wickednes but caused them to be hoised aloft and to be beaten againe with wands and stones and beholding the holy saints cheerefull in countenaunce and to contemne the torments he caused them to be lifted vpon two Crosses and there to be stoned to death The officers threw the stones and though they cast them with all their might yet came none of the stones so farre as the holy martirs but fell vpon them that stood by to see the spectacle and wounded many of them but especially them tha threw them The gouernour seeing this an beleeuing assuredly that it was done by inchauntment enraged with fury and indignation commaunded them to be shot to death with Arrowes and the same happened to the Arrowes as did before vnto the stones for they did light on them that shot them and none touched the bodies of the martires At last he commaunded they should be both beheaded and in this sort the holy martirs finished their lifes and obteined the crowne of Martirdome Their bodies were buried by some vertuous people with out the walles of the city Egea It is said that ioyntly with these holy martirs SS Cosmus and Damian three other holy martirs were beheaded whose names were Antimus Leontinus and Euprepius and were their brethren as some Authors write There is a booke of the miracles that God showed by the merits of SS Cosmus and Damian wherof this is one A clowne sleeping in the field a serpent crept into his mouth and so further into his body wherby the poore man was in great danger of death He with great deuotion craued the help of the holy martirs and they were seene visibly by his side and commaunded the serpent to come out of his body and so it did These holy saints also gaue him phisike which cured him and then they vanished away the second Nicen Councell in the third action maketh mention of the booke of the myracles of SS Cosmus and Damian The Church celebrateth their martirdome on the 27 day of September which was in the yeare of our Lord 301 and in the time of Dioclesian and Maximian The bodies of these holy saints be in Rome in a Church dedicated to their name The venetians say not
maner of speach their low and disordered stile displeased me much About the middest of Lent a grieuous feuer tooke me and brought me to that state of body that they who were with me prepared for my buriall Remaining thus I was taken vp in spirite and brought vnto iudgment before the roiall throne of IESVS CHRIST and being demaunded of my quality and of my faith I aunswered boldly that I was a Christian Then the Iudge replied Nay thou seemest rather to be a Ciceronian then a Christian for where thy treasure is there is thy hart At this word I was strooke dombe and the Iudge commanded me to be cruelly beaten I sighing and sobbing said Pardon me ô Lord Pardon me ô Lord neuertheles my punishment endured and my teares continewed many Angells who were present seing it fell on their knees before the Iudge beseeching him to pardon me the errours of my youth and to giue me time also of amendment vpon condition that if I did not amend my fault I should vndergo a greater punishment I would at that time and in that estate haue promised greater things so I did sweare to obserue this which whē I had done I was set free and came to my self Let none think it was a vaine dreame witnes is the iudge in whose sight I was beaten the Angells be also witnesses and so be the marks of the scourging which continued in my body for many daies From that time S. Ierome addicted himself vnto the study of Diuinity and spent not his time any more in other vnprofitable and vaine studies and therfore he saith in the prologue before S. Paul vnto the Galathians It is 15. yeares since I took in my hand any book of secular learning and if it happen sometime that I neede the science of any such books I take it out of my memory Writing to Damasus the pope he reproueth ecclesiasticall persons that leaue the reading of holy writt and spend their time in reading of heathnish books and fables which do hurt vnto many S. Ierome thought it time to set downe his rest and to followe some course of life And seing that in the ecclesiasticall state there was daunger for the great obligement they haue to be good and to seeme to be so also by giuing good example to all seing likewise the great charge they had that took wifes he refused this vtterly and feared to assume the other vpon him So he resolued to be a monk Their order at that time was to weare a meane and course garment different from the clergy and the lay men yet did not all the monks vse one maner of appareill for they differed in the stuf collour and also in the fashion for some of them were clothed with course and rough cloth others with beasts skinns sowed together but in this they all agreed that their garments were course bare and very meane They exercise themselues continually in fasting watching and reading of the holy scriptures they could not haue any publique office but all their busines was to serue God Some of them liued in common and had a superior vnto whom they gaue obedience others liued a solitary life in the deserts and S. Ierome determined to take that kind of life He had some frends vntowhom he disclosed his minde and what his determination was to do They although they had followed him vntill that time and had receaued comfort of his holy conuersation aboundantly and had profitted much by his hole some aduises and by the example of his holy life yet at that pinch they all abandoned him only one called Eliodorus staid and took the habite remained within him in the desert a short time but being tired and aweried not able to endure that austerity of life he also forsook him and returned vnto the world S. Ierome wrote of this departure of Eliodorus vnto Iulian the deacon in these gratious words Our brother Eliodorus came vnto the desert with me and for that he is holy and I a great sinner and he not being able to suport my maners is departed and left me Assoone as S. Ierome had taken this course of life he set his temporall goods in order and recommended the charge of them to an honest man During the time he staied in the desert he staid not long in a place because at that time certain heresies were dispersed in those countries and the prelats of Antioche Alexandria and Cypres and of other places vnder whose iurisdiction the monks and solitary liuers were sent ordinarily visiters to examine them of their faith These visiters had no trust in S. Ierome and he had no confidenee in them He was suspitious of them because of some words and phrases they vsed in the mistery of the B. Trinity Ep. 77 ad mar Celeden and they suspected him because their conuersation and company did not like and please him To free himself of this molestation and to auoid the often visitations of his friends who kept him more occupied thē he desired to be he withdrew himself into a desert and solitary wildernes in Siria and there he shutvp himself with his books in a caue where he remained foure years doing pennance and leading an austere life His chief exercise was to lament the sinnes of his youth to chastice his body with fasting watching and other austerities that it would make a man to wonder at them sooner then to imitate them Rawe herbes and roots were his meat faire water was his drink the bare ground was his bed he was neuer Idle nowe he studied then he praied and when he felt him self awearied he song himnes to the praise and glory of God This was the life of this holy saint and though it was thus yet the deuill assalted him with terrible and wicked temptations He saith himself ep 22. writing to Eustochium in this maner O howe many times when I was in the desert where by the vnmeasurable heate of the sunne men are scorched their bodies enfeebled their flesh burned consumed stretching my bones which scarce hong together on the bare ground taking for nutryment herbs and cleare water and thus I continued in this exile yea rather prison vnto which I had voluntarily condemned my self for dread of hell and had no other company but the sauage beasts how often thought I that I was at the daunces of the Damosells of Rome my face was pale with much fasting and yet my will was enkindled with wanton desires In the body cold as ice yet in my dry skinne which was in manner dead liued the motions of dishonest appetits and when I resisted and thought to oppresse them thy laboured stil to bud and encrease like weedes and bad herbs Sometimes finding my self abandoned I fell at the knees of my Lord and washed them with my teares and dried them with my haires I macerated my body with long fasting day by day and eating nothing Do not think that I am a shamed to
he neuer staid long but continuallie trauailed from one place to another to escape his handes Once he came to the court of Achis king Geth who was a Phillistin being knowen of the courtiers he was led vnto the king that he might also see and knew him that had killed in the field the most valiant Champion of all the Philistians Golias the Giant Dauid feared that comming before the king he might incurre danger of his life wherefore to free himself of that perill he vsed a kind of pollicy in which he shewed himself as wise as he had before time valerous His craft was to faine himself foolish mad make faces and diffigure his countenance in diuers strange fashions to pulle at one and after at another and yf any catched at him againe to slip away from them as allso to let spiâ—tle fall on his beard and such like frantick toyes The king seing and thincking this to be done for nought but meere foolishnes scoffed at him and said to his courtiers To what end haue you brought this fellow hither want I fooles in my house take him away By this deuise Dauid was deliuered from the danger of death and out of the hands of the Phillistims O blessed Patriarch and Seraphicall Father holie S. Frauncis howe well and how perfectly wast thou pictured in this patterne Thou like a newe Dauid being yet verie yong wast persecuted not by Saule but by the deuill that endeuoured and laboured to depriue thee of the life not only of bodie but allso of soule Achis the king of Geth is this world in whose court thou wast and continuedst for a time in companie of other worldly men These made thee knowen to the world and the world did fixe his eyes vpon thee But thou fearing dauÌ„gers which hong ouer thy head to deliuer thy life out of his handes didst like a wise man faine thy selfe a foole Thou didst alter thy countenance when forsaking all that the world esteemeth thou didst embrace that which he most dispiseth When flying from all pleasures and delights thou didst make choice of contempt and afflictions Thou sometimes didst cherish one sometime another therby seeming to catche hold of them but if anie beganne to lay hold on thee to make the liue in sinne as others thou didst auoide and flye away from them Thou diddest many other things as a foole according to the iudgment of the world as in louing and seeking pouertie in appareilling and vsing of thy body not only meanely but also rigourously whereby the world reputed thee a foole and a verie dizard But thou like Dauid by this dilligence wast deliuered from out of the hands of Philisteans the hands of this world that so thou mightest fight and make fierce and cruell warre against him not only by thy owne person but also by thy sonnes and by thy daughters the religious people of thy holie order who continually waging warre against this enemie obteine many glorious spoiles and victories I haue taken the life of this blessed Saint out of the writings of S. Bonauenture S. Antoninus of Florence and others SAINT Frauncis was borne at Assisium a city in the valley of Spoleto in Italy in the yeare of our Lord 1182 and his father was a marchaunt called Peter Bernardo At his Christning he was named Iohn which name was after at his Confirmation chaunged into Francis for so was the will and pleasure of his father He was brought vp well and had good education as being the eldest sonne of his father who set him to learne both Latine and French intending to make him his factoure in marchandise whereunto the knowledge of many languages was as he knew well verie necessary S. Frauncis being come to years of discretion began to help his father in his trafficque aswell within as without the cittie And for that by this meanes he was as chiefe master and much money was returned thorough his hands a thing most perillous and pernitious for yong men he spent verie prodigally in what he liked This wrought many yong men of his years and of euil behauior into his company whoe moued him to liue as they did drowned in lasciuiousnes in ryot and youthfull vanities Thus he gaue himself wholly to delights to feastings and vaine company and yet alwaies in this euill behauioure he shewed some tokens of what he should then and what he woud be after ward On the one side he omitted not to commit all sinnes with out any feare yett on the other side he did some good deeds as giuing of almose in liberall sort for naturally he was very compassionat to the poore One day it fell out that a poore man asked an almose of him and he because he was verie busy gaue him none The poore man departed assoone as Francys perceued it he reproued himself and ruÌ„ning after him found him out and not only gaue him almose but also very lowely craued pardon of him and forthwith he also made a vowe that from theÌ„ceforth he neuer would deny to giue any thing that was demaunded of him for Gods sake if it lay in his power And perseuering in the obseruation of so worthy a vowe euen vntill his death he receaued manie especial great fauours of God one was that as often as euer he heard these words for Gods sake so often he felt a great tendernes of hart the cause of great consolation In regard of the Almose and other good deeds S. Frauncis did God sent him many good inspirations which serued as meanes to pull him out of that euill course of life in which he liued One of these meanes and motions was a whole yeares imprissonment in the city of Perugia among other citisens of AssisiuÌ„ caused by a controuersie between these two cities Francis in this prison shewed himself a man of great courage in aduersity as being always mery and comforting other his fellow prisoners that were pensiue and sad Peace was concluded between these citties the prisoners were discharged and Francis fell againe to his former courses prodigally spending his fathers goods among his companions in feasting gaming and carnallity and this life he led vntill he was 25. years old Comming to that age God did call him againe by a long and grieuous infirmitie the booke wherein man learnes manie good lessons First he learneth a liuelie and feeling knowledge of this trueth that he is mortall and that his health is not of himselfe He learneth moreouer to know his sinnes seing that sicknes is often times caused by them He learneth allso to feare hell fire as more neerely threatning deserued punishment which feare doth more earnestly stirre him vp to desire and thirst after eternall ioyes He learneth to despise all worldly riches as things that cannot restore him to health He lerneth to prepare himselfe to dye seinge infirmitie the harbinger of death in his lodginge He learneth to feare the iust iudgements of God making this discourse if in time of Mercie he chastizeth
the venerable and B. Prelat S. Dionise bad the headsman to do his office And he being ready began with him and then went to Rusticus and lastly to Eleutherius and cut of all their three heads in that order Although God permitted these his seruants to be put to death as is aboue said yet was not he forget full of them yea because he would the more glorify them and not suffer their bodies to be dishonored his will was to worke a wonderfull miracle in that place The headles body of S. Dionise arose on his feet and tooke vp in his hand his owne head and went as it were in maner of triumph untill it mett a vertuous woman coming out of her own house not farre distant from the place where the holy saints were martired The body of S. Dionise being come vnto that place where the woman was deliuered his head vnto her as a pretious treasure and shee also receued it as a most goodly Iewell The bodies of SS Rusticus and Eleutherius continued still in the place of execution and the headsman and the other officers talked and deuised to cast them into the riuer to be deuoured by the fihses and with all to bereaue the Christians of them who as they knew well would reuerence and esteem them very much A woman called Caâ—ulla who had bin a defender and helper of S. Dionise and his companions in this persecution heard of their wycked designe intention and inuited the headsman and the officers vnto her house to make good cheare and accordingly did sett meat and drink before them In the meane space shee sent for certain Christians secretly who conuayed away and hid the bodies of the holy martirs When the officers and headsman had eateÌ„ their fill they went out to looke for the bodies of the blessed saints to haue put in practise their lewd designe and not finding them they streightwaies made a tumult and threatned exceedingly such as had stollen them away but the discreet woman appeased them with gifts and with fair words and so they departed quietly away The Christians laid the bodies of the holy saints in a priuate house without the walls of Paris and after certein years there was builded for them a goodly sumptuous and stately Church where they now do rest They who do visite their holy relicks do obteine many graces by the intercession of these holly martirs The death of these holy saints fell on the same day that the Church celebrateth the same viz on the 9. of October in the year of our Lord. 96. in the time of Domitian or Traian as others say S. Dionise was 90. years old when he was martired as Trithemius saith He wrote certein books replenished with merueillous and profound doctrine viz De Ecclesiastica Caelesti hierarchia De mistica Theologia De diuinis moninibus and others out of which the faithfull beleeâ—ers reap no les fruit of his doctrine them the former had gathered by the good example of his holy life as the third Countell of ConstaÌ„tinople affirmeth in which place 6. Sinod CoÌ„staÌ„tinop they were acknowledged for his books and were highly esteemed The life of S. Callistus Pope and martir SALOMON saith in Ecclesiasticus cap. 37. The abstineÌ„â— man encreaseth the daies of his life This sentence is verified in Gallen the prince of phisike and medicine who liuing 140. yeares and being asked howe and by what meanes he liued so long answered I neuer rose from the table satiate and full More are they that dy by furfet and to much then by abstinence and too litle This being considered by the B. Pope Callistus he ordeined the fast called the Ember by commaunding the faithfull that in the foure times of the year viz the Spring Sommer Autumne and Winter they should fast three daies in one week in euery one of these quarters and likewise in those daies pray vnto God that he would giue and conserue the fruits of the earth and also that prayer maie be made vnto God for them that take holy orders at those times Also as the church saith in a praier fasting was instituted for the good of body and soule being vnto them bothe a holesome medicine oration Quadrag The life of this holy Pope was written by Damasus and other Authors in this maner BY the death of S. Zepherinus Pope and martir Callistus the first of that name was placed in the Chair of S. Peter He was borne in Rome and was the sonne of Domitius He builded a Church in the honor of the glorious virgin which is called Santa Maria trans Tiberim though as Plaâ—â—na saith it cannot be that which is so called at this present bicause at that time the Christians had not such large liberty as to build sumptuous Churches yea those which they had were litle meane and priuat as this was then because of the persecutions but Gregory the 3. enlarged it and before him Pope Siluester the first that builded publik Churches Pope Callistus at this owne cost caused to be made a Churcheyard in the way called Appia which is called the Churchyard of Callistus where many martirs are buried In this Churchyard was afterward built the Church of S. Sebastian therein are conserued many relicks and many alters and litle chapples are vnder the ground where masses were said in great secrecy for feare of the Pagans This same Pope as is afore said ordeined the feast of the Quaâ—uor tempora or Ember daies And bicause the giuing of holy orders was vsed to be done but once in the yeare which then was not sufficient for that the number of the faithfull was very much augmented it was also necessary to encrease the number of priests and Deacons and so it was permitted to giue holy orders at those foure times of fasting Callistus for bad all faithfull beleeuers to participate or conuerse with persons excommunicate and also commaunded that no excommunicate person should be absolued Cap. Consang 3 q. 4. except the cause was first heard and the party satisfied He also was the first who prohibited matrimony betwene kinsfolks and apointed the same consanguinity vntill the seuenth degree though it after was limited to the fourth degree as it is at this present This good Pope gouerned the Church of God vertuously 6. years 2. months and 10. daies in the which he gaue holy orders fiue times in the moneth of December and ordered 8. Bishops 16. priests and foure deacons and then was martired Vsuardus recounteth his martirdome in this ensuing maner saâ—eng That the Emperour AlexaÌ„der Seuerus hauing kept him long in prison caused many bastanadoes to be giuen him allowing him with all verie litle sustenaunce and lastly he caused him to be thrown out of a window of the prison and in that sort he yielded vp his soule vnto God The Church celebrateth his feast on the. 14. day of October which was the same day he was martired in the year of our Lord. 224. It
gotten with child and the author of that wickednes was not knowen She being vpon the time of her deliuery her father and mother vrged her to tell the man that had dishonored her that they might inflict vpon him some punishment agreable to his desert Shee to free her self from further reproache for that he was of so base a coÌ„dition and estate that she was ashamed to say who it was laid the blame vpon a deacon of the Apostles saing that he committed that villany The deacon was forth with taken and led before the king The Apostles vnderstanding therof and knowing he was innocent went to the court and requested the king that the parties and the child that was new borne might be brought before him and so it was done The Apostle asked when the child was borne and they said that the same day then they looked on the child and said vnto him we commaund thee in the name of IESVS CHRIST to tell vs if this deacon hath committed the offence that thy mother chargeth him withall The infant aunswered This deacon is good and chast and neuer in his life committed any carnall sinne and he is not my father His ennemies vrged the Apostles instantly to ask of the child who it was that had committed the offence they aunswered It is lawfull for vs to cleare the innocent but it is not fit for vs to disclose them that are faulty And at this the wholle company remained astonied and amazed The faith being well planted in that place they departed from Babilon went preaching through many prouinces of that kingdome and at last they came to a very rich city called Suamir in which place Zaroes and Arphaxat the two magitians told the ministers of the Idolls that the Apostles were in the city Wherfore many of them assembled and took the Apostles and imprisoned them and led Simon to the temple of the Sonne and Thadeus to the temple of the Moone for to adore them but at the praiers of the Apostles the Idolls and their statues fell in pieces and to dust and out of them went two deuills in the shape of Negroes with horrible roaring and houling The painims were moued therat with such indignatioÌ„ that in a rage and with infernall fury they ranne vpon the Apostles and cut them in pieces At that time the heauens and skie was cleare and calme and one a sodein it was couered with black clouds which powred downe a dredfull tempest and withall fell many thunderbolts which beat downe to the ground the temples of the Idolls nere vnto them and slew many of the Painims among whom were the two Magitians whose bodies were afterwards found beaten to ashes The king of Babilon who was a Christian was much grieued for the death of the Apostles and sent men to fetch their bodies vnto Babilon where he caused a Church to be builded vnto them in which place they remained for a while They were after ward caried to Rome and laid in the Church of S. Peter The martirdome of these holy saints was on the 28. day of October and on the same day the Church celebrateth their feast The Apostle Iude Thaddeus wrote one epistle which is numbered in the canonicall scripture God graunt we may be all written in the book of life Amen The martirdome of these two holy saints was in the yeare of our Lord 64. in the time of Nero the Emperour after the opinion of Onuphrius and Canisius * ⎠* The end of the month of October NOVEMBER The feast of all Saincts THe sacred scripture in the booke of Hester recounteth Cap. 1 that king Assuetus to shew the greatnes and majesty of his Empire in the third yeare of his raigne made a most solemne feast to the Lordes and Princes of his court and to all other the subjects of his kingdomes This feast lasted manie daies the tables were allwaies couered and richly furnished with most costlie meat and delicious wines and euerie other thing was in great aboundance No man was forbidden but euery man might eare when and of what it best pleased him Yet that in which the greatnes and maiestie of the king was showed was as said the text that there was great store of wine and that most excellent and such was giuen to euery one as pleased him best When the king made this feast Queene Vasti his wife made also another vnto her Ladies and the damosells of the court in which likewise her magnificence and bountie wasshewed being serued also at her tables with sundrie different dishes of most delicate viandes This feast is a figure and representation of that which passeth in the triumphant and millitant Church The great king Assuerus representeth our Lord God who to shew the glory and maiestie of his Empire in the third yeere of his kingdome made a most solemne feast unto the Princes and Lords of his court and all other of his kingdomes These three yeeres signifie the three estates and ages of the world to witt of the law of nature of the law written and of the law of grace That king Assuerus made this feast in the third yeare signifieth that in the third age and state of the world to witt in the time of the law of grace our Lord God opened heauen for before in the time of the law of nature and law written heauen was shut vp from men and they could not enter thereinto but in the time of the law of grace God opened his royall pallace and inuited all the great Lords of his court to participate and enioy the rich treasors he had therein as the Apostles Martyrs Confessors and Virgins do who sit continually at his celestiall tables and eate that which is most to their content For the viands or meaâ—es being variable to witt the delights and contents in heauen being sundrie euery one taketh and reacheth that which sauoureth best to him But aboue all the wine for that it is most excellent maketh the feast better and sheweth the greatnes thereof This wine signifieth the taste and suauity of the Holie Ghost which is bestowed among them in great aboundance the blessed being as it were inebriated of God are made partakers thereof and haue no mind ner thought of any thing that may bring discontent or anney but all things causeth vnto them vnspeakable ioye and delight This is the feast which the king made It is said also that the Queene made a feast to the Ladies and damosells of the court By the Queene is vnderstood the Catholique Church who maketh a feast vnto her women and damosells that is the soules trauayling in her affaires It is not altogether from the purpose if it be said that they that be in the millitant Church be called woemen and they that be in the triumphant be called men because as man is the more perfect creature then woman so there is found more perfection in them that be in heauen then in them that be on the