A
Digression
concerning
Reliques
.
IT
seems
to
be
a
story
very
hard
,
without
great
proof
,
to
be
believed
,
that
these
three
dead
Bodies
should
ever
come
to
this
City
;
But
we
need
go
no
farther
for
the
resolution
of
this
doubt
,
than
to
Mr.
Cressy
,
who
thus
informs
us
out
of
the
supplement
of
the
Gallican
Martyrology
.
At
Colonia
Agrippina
(
or
Colen
)
is
celebrated
the
memory
of
the
three
holy
Kings
,
Sancta
Sophia
(
afterward
more
magnificently
repaired
by
Justinian
)
they
remained
to
the
times
of
the
Emperour
Emanuel
;
who
bearing
a
great
affection
to
Eustorgius
Bishop
of
Milan
,
by
birth
a
Grecian
,
at
his
earnest
prayers
bestowed
on
him
those
sacred
pledges
Eustorgius
presently
conveighed
them
to
Milan
,
placing
them
in
a
Church
of
Religious
Virgins
.
But
in
the
year
Eleven-Hundred
sixty
and
four
,
the
Emperour
Frederick
,
having
by
force
reduced
Milan
to
his
obedience
,
granted
to
his
Chancellour
Raynaldus
,
Arch-Bishop
of
Colen
,
at
his
most
earnest
suit
,
the
same
three
sacred
Bodies
,
which
he
transferr'd
to
Colen
,
where
he
reposed
them
in
the
principal
Church
,
in
which
place
they
are
to
this
day
celebrated
with
great
veneration
.
Thus
far
he
.
When
I
first
read
this
story
,
it
seemed
to
me
,
just
such
a
made
idle
speech
,
as
the
shewer
of
the
Tombs
would
say
over
the
Bodies
of
King
Arthur
,
or
Guy
of
Warwick
;
and
I
wish
it
be
not
the
very
Tale
that
is
told
over
them
,
to
those
that
visit
those
holy
Reliques
,
at
the
Metropolitan
Church
of
Colen
.
I
think
I
do
not
despise
this
story
without
a
great
deal
of
reason
:
for
Guil
Neubrigensis
,
[
*
](A56589-e19640-b)
*
Lib.
2.
de
reb.
Anglic.
cap.
8.
Nec
notum
est
à
quibus
personis
sacrae
illorum
reliquiae
illuc
●ilaiae
,
ibique
repositae
fuerint
.
who
lived
at
that
very
time
when
Milan
was
taken
by
Frederick
,
and
who
mentions
,
that
these
Bodies
of
the
Magi
were
found
in
an
old
destroyed
Monastery
,
yet
adds
,
That
this
Treasure
was
not
known
to
the
Monks
and
Clergy
that
ministred
there
,
but
was
found
when
the
Church
was
overturned
to
the
foundation
,
and
revealed
by
manifest
tokens
,
to
whom
they
did
belong
(
but
what
those
tokens
were
he
says
not
a
word
of
)
and
a
little
after
,
—
Nor
was
it
known
by
what
Persons
their
holy
Reliques
were
brought
and
laid
there
;
(
it
seems
there
was
not
a
word
said
about
Helena
at
this
time
.
)
Besides
,
it
is
scarce
imaginable
,
if
this
story
were
true
,
that
not
one
word
of
it
should
be
mentioned
either
by
Eusebius
or
Socrates
,
and
especially
not
by
his
beloved
Baronius
,
who
with
so
much
care
has
collected
out
of
all
Authors
the
progress
of
Helena
into
the
East
,
to
the
holy
Land
;
who
certainly
was
led
to
it
in
her
extream
Age
of
above
Fourscore
,
out
of
Devotion
to
the
Sepulchre
,
and
to
visit
the
places
,
that
were
so
famous
for
the
actions
and
sufferings
of
our
Lord
;
and
when
she
had
found
what
she
went
in
Quest
of
,
he
tells
us
of
no
journey
forward
,
or
circuit
she
made
into
the
East
,
but
there
,
for
ought
we
can
learn
,
her
steps
rested
till
her
return
.
And
indeed
,
by
what
those
Authors
relate
of
her
,
we
may
easily
conceive
,
how
she
might
spend
a
Twelve-moneth
(
if
she
had
so
long
a
time
both
for
her
progress
and
return
)
without
going
farther
.
For
we
hear
,
when
she
came
to
Jerusalem
,
of
her
curious
search
after
the
Cross
,
for
the
finding
of
which
,
she
was
fain
to
dig
some
while
,
and
of
her
building
two
Churches
,
one
at
Bethlehem
,
and
another
at
Mount
Olivet
.
And
as
her
great
Age
must
needs
make
it
improbable
,
that
she
should
take
much
pleasure
in
farther
journeying
,
when
this
great
curiosity
was
satisfied
:
so
the
little
time
she
lived
after
,
makes
it
still
more
:
for
Valesius
makes
it
out
,
She
seems
to
have
ended
her
life
,
either
the
same
year
,
or
in
the
beginning
of
the
following
year
;
and
both
he
and
Baronius
will
have
her
to
dye
at
Rome
,
after
her
return
to
Constantinople
,
which
,
considering
her
Age
,
could
not
be
dispatched
in
a
little
time
.
I
might
also
add
farther
,
that
if
really
Helena
had
been
informed
of
the
place
of
the
burial
of
these
3
Magi
,
and
had
brought
their
Bodies
along
with
her
to
her
Son
to
Constantinople
,
(
as
this
story
pretends
)
it
could
scarce
have
been
possible
,
(
considering
that
Age
of
Learned
men
,
and
the
fame
of
the
thing
)
but
that
a
more
certain
Tradition
of
this
would
have
remained
in
the
Church
:
Besides
,
we
now
see
so
little
evidence
of
the
place
where
they
were
buried
,
that
scarce
any
thing
has
more
exercised
the
Pens
of
Learned
Criticks
,
than
to
determine
what
Country
that
is
,
which
the
Scripture
calls
the
East
,
from
whence
they
came
;
some
thinking
it
was
Chaldaea
,
some
Persia
,
and
some
Arabia
;
and
all
giving
probable
conjectures
for
their
several
Opinions
;
and
when
not
onely
Later
Writers
,
but
even
the
Fathers
themselves
are
divided
in
this
matter
,
as
any
who
will
but
consult
Maldonate
,
in
the
forenamed
place
(
to
omit
many
others
)
may
see
.
But
I
have
not
yet
done
with
Mr.
Cr.
but
must
add
a
few
words
more
to
tell
him
,
that
he
quite
mistook
his
Cue
,
in
stuffing
and
swelling
his
History
to
such
a
great
bulk
,
by
such
a
prodigious
number
of
Legends
,
concerning
the
Reliques
of
the
Saints
and
Miracles
about
them
:
that
his
Faith
is
a
great
deal
too
big
(
for
so
charitable
I
'le
be
,
though
some
I
doubt
will
imagine
him
to
have
none
at
all
)
and
his
Discretion
apparently
too
little
for
the
inquisitiveness
and
Learning
of
the
Age
he
lives
in
.
That
in
this
wild
way
of
promoting
his
Faction
,
he
has
done
infinite
disservice
to
our
common
Christianity
,
and
that
in
an
Age
,
wherein
too
many
,
God
knows
,
are
inclined
to
Infidelity
,
by
prejudicing
them
against
the
belief
of
the
undoubted
Miracles
,
by
which
our
Christianity
is
proved
,
when
they
see
such
an
heap
of
wonders
produced
,
to
countenance
apparent
fooleries
and
superstitions
,
but
little
differing
from
that
of
the
Heathens
,
and
things
contrary
to
the
sense
of
all
sober
Man-kind
.
If
he
had
lived
in
the
9
,
or
10
Century
(
as
his
Talent
seems
to
be
fitted
for
such
a
credulous
Age
)
I
am
inclined
to
believe
that
he
would
not
onely
have
been
famed
for
a
Writer
of
others
Miracles
,
but
some
Monk
or
other
,
would
have
made
him
a
worker
of
them
too
.
What
pitty
was
it
,
that
Mr.
Cr.
was
not
in
Being
2
Ages
ago
,
when
that
important
Controversy
was
menaged
with
such
zeal
about
the
Bl.
Virgins
Ring
wherewith
she
was
espoused
to
Joseph
,
and
2
Towns
went
together
by
the
ears
,
in
contesting
to
whom
it
did
belong
(
which
story
I
'le
give
the
Reader
afterwards
.
)
There
could
not
have
been
pickt
out
such
a
man
as
Mr.
Cr.
to
have
made
a
Prologue
to
that
Play
:
He
could
have
represented
,
what
vast
expences
Princes
were
at
heretofore
,
to
obtain
such
holy
Treasures
,
as
they
were
now
concern'd
about
:
How
the
Reliques
of
S.
Austin's
body
had
been
purchased
with
a
100
Talents
of
Silver
,
To
begin
therefore
with
the
last
instance
I
named
,
concerning
the
Spear
and
Nailes
of
the
Cross
,
which
the
Emperour
had
.
As
for
the
Spear
;
since
the
story
of
Longinus
(
who
was
once
said
to
pierce
our
Saviour's
side
,
and
to
be
converted
at
the
cross
)
may
well
be
lookt
upon
by
all
as
a
Fable
;
this
Spear
too
I
doubt
must
now
follow
his
fate
;
especially
since
the
Historians
,
Socrates
,
Sozomen
and
Theodoret
,
who
have
told
us
of
Helena's
finding
other
Instruments
of
Christ's
passion
(
and
some
of
them
have
related
,
how
she
found
and
disposed
of
the
Nailes
,
as
by
and
by
we
shall
hear
)
yet
say
not
a
word
of
her
finding
the
Spear
among
the
rest
,
that
were
digged
out
of
Mount
Calvary
,
where
she
found
the
Cross
.
And
as
for
the
Nailes
,
by
which
our
Saviour
was
fastned
to
the
Cross
;
Baronius
has
confessed
,
that
there
could
be
but
3
,
or
at
most
4
of
them
,
and
he
also
informs
us
how
Helena
disposed
of
them
:
With
two
she
caused
a
Bridle
[
*
](A56589-e20490-b)
*
Theodoret
applies
to
this
the
Prophecy
of
Zachary
(
cap.
14.
v.
20.
)
where
,
following
the
70
,
he
reads
,
Holiness
shall
be
upon
the
Bridles
of
the
Horse
:
but
the
Hebrew
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
which
signifies
Bells
,
not
Bridles
)
quite
spoiles
the
conceit
,
if
nothing
else
did
.
to
be
made
for
the
Emperor
Constantine
;
the
Third
she
put
in
his
Crown
;
and
the
Fourth
(
which
in
my
Opinion
was
best
bestowed
)
was
thrown
in
a
great
Tempest
into
the
Adriatick
Sea
,
to
becalm
it
:
But
then
any
one
may
see
how
the
Cardinal
is
put
to
it
,
to
answer
for
all
the
other
Nayles
that
are
shown
in
several
places
.
Perhaps
it
so
fell
out
,
that
to
every
one
of
those
Nayles
(
that
are
shown
)
there
might
a
small
portion
of
Iron
be
taken
from
a
true
Nayle
,
(
that
pierc'd
his
body
)
and
added
to
it
,
(
the
least
I
can
imagine
,
is
,
when
two
Nayles
are
rubb'd
one
upon
another
,
and
so
one
may
be
sanctified
by
the
other
)
or
rather
,
when
the
ancient
Monuments
were
lost
,
that
testified
the
matter
,
then
those
Nayles
by
which
the
pieces
of
the
holy
Cross
were
joyned
,
were
taken
for
those
by
which
Christ's
Body
was
fastned
to
the
Cross
:
And
perhaps
in
some
places
it
so
happened
,
that
a
Nayle
kept
among
the
sacred
Reliques
,
whereby
one
of
the
mystical
members
of
Christ
,
viz.
a
Martyr
,
was
pierced
,
was
taken
for
one
of
the
very
Nayles
of
the
Passion
of
Christ
(
a
fine
fetch
to
save
a
lye
,
the
Nayle
that
pierces
Christ's
mystical
members
,
pierces
his
body
)
and
then
he
concludes
,
Quicquid
sit
,
fides
purgat
facinus
;
whatsoever
becomes
of
it
,
faith
purges
the
crime
(
not
of
those
that
cheat
with
it
,
nor
of
the
Church
that
connives
at
it
)
for
none
of
the
faithful
worships
the
Iron
,
but
rather
venerates
and
adores
the
Passion
of
Christ
in
the
Iron
:
(
which
pretty
excuse
of
the
Cardinal
,
may
as
well
serve
for
all
the
stupidity
and
cheats
of
the
Heathen
Idolatry
;
for
they
never
worshipp'd
any
thing
,
but
with
relation
to
that
which
they
verily
believed
to
be
a
Deity
.
)
But
to
return
to
Mr.
Cressy
:
He
tells
us
out
of
Matth.
Paris
,
that
the
Master
of
the
Hospital
of
St.
John
at
Jerusalem
,
sent
a
portion
of
the
Blood
of
Christ
shed
on
the
Cross
,
in
a
certain
crystal
Glass
,
by
a
Brother
of
the
Temple
,
well
known
to
Henry
III.
the
which
present
was
confirmed
by
the
Testimony
of
the
Patriarch
of
Jerusalem
,
of
Arch-Bishops
,
Bishops
,
Abbots
,
and
Noblemen
dwelling
in
the
H.
Land
,
and
with
what
reverence
the
King
and
Nobility
entertained
the
said
holy
Treasure
;
as
also
(
in
the
same
Chapter
)
that
S.
Joseph
of
Arimathea
brought
with
him
into
Brittany
two
Silver
Vessels
,
filled
with
the
Blood
of
our
Saviour
,
which
precious
Vessels
,
by
his
order
,
were
buried
with
him
in
his
Tomb
:
and
he
gives
two
excellent
reasons
,
why
he
would
have
them
thus
buried
with
him
.
1.
Because
,
if
they
should
have
been
consigned
to
any
particular
persons
in
those
times
,
before
Christianity
was
setled
in
this
Island
,
either
a
losing
and
profanation
of
them
could
scarce
have
been
avoided
:
(
by
the
same
reason
we
should
never
more
have
heard
of
the
Spear
;
and
why
could
not
a
Miracle
,
such
as
is
show'd
perpetually
in
preserving
and
increasing
the
Wood
of
the
Cross
,
have
preserved
them
?
)
Whereas
a
certainty
that
they
were
reserved
in
that
place
,
would
be
an
occasion
to
stir
up
the
Devotion
of
present
and
succeeding
Christians
to
frequent
it
,
and
reap
benefit
by
the
vertue
of
them
.
2.
Again
,
Saint
Joseph
had
no
doubt
the
same
design
herein
,
that
the
Emperour
Constantine
exprest
,
who
made
(
as
Eusebius
tells
us
)
the
Reliques
he
had
collected
of
the
Apostles
,
be
laid
up
in
his
Tomb
,
to
the
end
that
being
dead
,
he
might
be
partaker
of
the
Prayers
,
which
there
in
honour
of
the
Apostles
should
be
offered
to
God
:
[
both
which
reasons
are
confuted
by
himself
in
the
foregoing
Chapter
,
where
he
tells
us
,
that
the
particular
place
where
S.
Joseph
was
buried
is
unknown
,
and
that
though
one
John
Blome
,
(
thinking
he
had
a
Revelation
)
obtained
leave
from
the
King
to
search
for
it
,
yet
his
labour
was
in
vain
,
and
that
his
Reliques
could
never
be
discovered
;
insomuch
as
some
anciently
doubted
,
whether
he
was
indeed
buried
at
Glastonbury
.
]
But
however
highly
he
may
seem
to
estimate
the
Blood
of
Jesus
,
while
it
is
thus
preserved
in
Glasses
and
Silver
Vessels
;
yet
I
doubt
he
forgot
one
thing
,
which
argues
it
,
in
my
Opinion
,
to
be
more
sacred
,
and
too
precious
to
be
deposited
any
where
on
Earth
;
and
that
is
,
(
what
the
Apostle
to
the
Hebrews
insists
on
)
that
this
Blood
was
to
be
presented
in
the
most
holy
place
,
It
may
be
worth
Mr.
Cressy's
resolving
,
whether
the
blood
that
was
shed
on
the
Cross
,
after
it
was
poured
out
,
had
any
relation
to
our
Saviour's
Body
:
if
it
had
;
whether
,
when
his
Body
became
glorious
[
*
](A56589-e21080-b)
*
Dr.
Jackson
on
the
Creed
,
Book
10.
cap.
46.
pag.
3258.
To
inquire
,
says
he
,
what
should
become
of
all
our
Saviours
blood
,
whether
shed
in
his
Agony
or
upon
the
Cross
,
will
seem
I
know
a
curious
Questions
,
specially
to
slothful
students
in
Divinity
.
On
the
other
side
,
it
would
argue
a
drowsie
fancy
,
either
voluntarily
to
imagine
,
or
to
be
by
others
perswaded
,
that
this
most
precious
blood
being
shed
in
such
abundance
,
should
be
like
water
spilt
upon
the
ground
,
or
mingled
with
dust
,
or
dispersed
by
the
heat
of
the
Sun
,
and
resolved
into
vapours
:
Seeing
every
drop
of
it
was
truly
the
blood
of
God
,
it
can
be
no
sin
to
suppose
,
nay
to
believe
,
that
all
of
it
was
by
his
death
,
made
,
as
his
body
now
is
,
immortal
;
that
all
of
it
was
preserved
intire
and
sincere
,
and
brought
either
by
his
own
immediate
power
,
or
by
the
Ministry
of
his
holy
Angels
,
into
those
Heavenly
Sanctuaries
,
which
were
to
be
consecrated
by
it
,
to
be
the
Seats
and
Mansions
of
Everlasting
Bless
unto
all
true
Believers
,
and
thus
brought
in
at
the
time
of
his
entrance
into
Paradise
,
in
Soul
,
though
not
in
Body
,
which
was
immediately
after
he
had
commended
his
Spirit
unto
his
Heavenly
Father
.
and
immortal
,
after
his
entrance
into
the
holy
place
,
that
is
,
into
Heaven
,
we
must
not
say
the
same
of
his
Blood
too
:
unless
we
will
make
a
strange
and
incongruous
difference
between
the
Body
and
Blood
of
Christ
;
which
would
be
more
still
,
if
some
part
of
his
Blood
(
as
we
must
suppose
some
remained
in
his
Body
,
and
was
not
wholly
evacuated
when
he
dyed
)
suffered
such
a
glorious
change
,
and
other
parts
of
it
remained
as
they
were
before
;
some
of
it
translated
above
,
and
some
of
it
remaining
still
below
:
If
he
say
that
all
of
it
was
made
like
unto
his
glorious
Body
;
I
ask
then
,
whether
he
may
not
as
wisely
think
,
to
fill
a
Bottle
with
the
Sun-beames
,
as
with
this
Blood
?
I
foresee
Mr.
Cr.
will
have
a
hard
task
,
to
resolve
this
with
satisfaction
;
because
I
observe
how
the
great
Jesuites
of
his
Church
are
at
a
loss
in
a
like
case
,
though
of
less
difficulty
,
to
wit
,
about
the
Praeputium
of
our
Saviour
,
which
was
cut
off
at
his
Circumcision
.
How
this
sacred
Relique
was
preserved
and
found
we
shall
have
occasion
to
mention
afterwards
;
but
they
are
not
agreed
,
where
it
is
kept
.
[
*
](A56589-e21180-b)
*
See
Bollandus
Act.
Sanct.
ad
Jan.
1.
de
praeputio
Christi
.
And
Rivets
Apologia
pro
S.
Maria
virgine
lib.
1.
c.
17.
Costerus
says
,
it
was
kept
at
Antwerp
many
years
,
till
the
fury
of
Hereticks
took
it
away
,
in
the
Year
1566.
Cardinal
Tolet
says
,
to
this
Day
it
is
kept
at
Calcata
in
the
Church
of
Saint
Cornelius
and
Cyprian
,
Jacobus
de
Voragine
,
Mary
Magdalen
,
and
afterward
to
have
been
brought
by
an
Angel
to
Charles
the
Great
at
Aken
,
and
after
came
to
be
laid
up
in
the
Lateran
;
Hence
those
Verses
.
Circumcisa
caro
Christi
,
Sandalia
Sacra
,
Atque
umbilici
viget
hîc
praecisio
chara
.
That
is
,
Christ's
foreskin
and
blest
Sandals
are
kept
here
,
And
what
was
cut
from
off
his
Navel
dear
.
But
for
all
this
,
the
Church
of
Antwerp
seems
to
say
the
most
for
themselves
,
that
they
were
the
owners
of
this
Treasure
;
if
we
either
consider
the
Miracles
they
also
pretend
to
,
or
the
numerous
testimonies
Bollandus
has
mentioned
:
First
,
that
of
the
Chapter
of
Antwerp
,
an.
1416.
Theobald
Arch-Bishop
of
Bisonti
,
an.
1427.
of
John
Bishop
of
Cambray
,
an.
1428.
(
in
whose
presence
,
we
are
told
the
wonder
appeared
,
of
three
drops
of
blood
,
which
distilled
from
the
Praeputium
upon
the
Corporal
on
which
it
was
laid
)
of
Pope
Eugenius
,
an.
1446.
and
the
Bull
of
Clement
VIII
.
an.
1599.
in
which
the
Confraternity
of
the
Circumcision
is
confirmed
,
which
was
long
before
there
instituted
.
There
is
another
place
still
that
pretends
to
this
Relique
,
for
those
of
Podium
do
carry
it
about
with
great
Veneration
on
the
Feast
of
the
Ascension
;
But
then
comes
a
farther
doubt
;
If
this
be
true
,
says
Salmeron
,
it
is
very
wonderful
;
for
since
that
Flesh
is
of
the
truth
of
his
humane
Nature
,
we
believe
that
upon
the
Resurrection
of
Christ
,
it
returned
to
its
glorified
place
.
Suarez
the
Jesuite
is
also
put
to
it
,
to
resolve
the
Question
;
who
notwithstanding
all
the
Revelations
to
S.
Briget
concerning
the
preservation
of
this
Relique
,
That
the
Body
of
Christ
rising
from
the
dead
,
had
a
foreskin
;
because
this
is
a
particle
of
Man's
body
,
belonging
after
a
sort
to
its
intireness
;
therefore
it
is
not
wanting
to
the
Body
of
Christ
now
in
Heaven
,
in
which
there
is
no
imperfection
:
Besides
,
Adam
,
and
other
beatified
Saints
have
their
Bodies
intire
,
without
the
defect
of
this
part
,
&c.
As
to
the
Objection
,
that
the
foreskin
of
Christ
is
still
preserved
in
the
Church
,
he
answers
,
1.
That
Innocent
the
III.
called
it
in
Question
.
2.
He
adds
that
the
foreskin
belongs
to
the
intireness
of
the
Body
formally
and
not
materially
;
therefore
some
material
part
may
remain
on
Earth
,
which
was
supplied
to
the
Body
of
Christ
in
Heaven
,
from
other
matter
that
was
sometimes
of
his
Body
,
and
had
been
resolved
by
continual
Nutrition
.
Thus
he
.
Now
if
all
this
difficulty
appears
in
salving
this
Relique
,
which
is
a
less
considerable
part
of
our
Saviour's
Body
;
the
difficulty
must
increase
when
we
speak
of
this
Relique
of
his
Blood
;
especially
because
it
was
that
very
individual
Blood
,
which
was
last
in
his
Body
when
he
dyed
,
and
then
a
part
of
it
:
And
it
ought
to
abate
Mr.
Cr.
confidence
still
more
;
when
he
calls
to
mind
,
that
it
is
the
most
common
Opinion
of
the
School-men
,
that
the
Blood
of
Christ
was
Hypostatically
united
to
the
Word
,
not
only
when
he
was
alive
,
but
also
in
Triduo
mortis
;
and
that
a
Divine
of
Barcinona
,
who
preached
that
the
Blood
of
Christ
shed
in
his
Passion
,
was
separated
from
his
Divinity
,
was
condemned
for
preaching
Heresie
,
and
a
Book
written
against
him
,
by
the
command
of
Pope
Clement
VI.
[
*
](A56589-e22120-b)
*
Ibid.
cap.
8.
that
,
No
portion
of
the
blood
of
Christ
did
remain
on
Earth
under
the
form
of
blood
,
but
onely
under
its
colour
,
amissâ
formâ
sanguinis
.
Aquinas
also
is
positive
,
Whatsoever
,
says
he
,
belongs
to
the
nature
of
a
humane
body
,
was
wholly
in
the
body
of
Christ
when
he
rose
,
Which
last
words
refer
to
that
story
that
is
told
in
a
Book
attributed
to
S.
Athanasius
(
though
falsly
,
as
Bellarmine
confesses
,
de
Scriptor
.
Eccles.
p.
116.
)
wherein
he
relates
how
a
Jew
at
Berytus
pierced
the
Image
of
Christ
upon
the
Cross
,
and
blood
issued
from
it
.
But
enough
of
this
matter
.
As
Mr.
Cressy's
discourse
is
weak
and
childish
(
to
say
no
worse
)
about
the
Blood
of
our
Saviour
,
so
it
is
too
,
about
the
Bodies
of
the
Saints
.
The
Roman
Church
celebrates
the
Martyrdome
of
Eleven
Thousand
Virgins
upon
the
21
of
October
,
all
slain
at
one
time
:
I
shall
now
only
deal
with
Mr.
Cr.
about
their
Reliques
,
deferring
to
speak
to
their
story
,
which
I
intend
to
give
afterward
.
If
we
suppose
what
he
says
about
their
slaughter
and
the
circumstances
of
it
,
to
be
true
,
one
may
then
allow
the
place
pretty
easie
to
be
found
where
they
were
buried
,
(
I
know
not
how
long
since
)
kept
and
venerated
.
But
now
comes
that
wherein
my
faith
is
crampt
(
which
yet
Mr.
Cr.
runs
off
as
roundly
as
any
part
of
the
story
)
viz.
his
confident
pretending
,
The
body
of
S.
Vrsula
her self
(
the
Leader
of
them
)
is
still
preserved
at
Colen
,
[
*
](A56589-e22600-b)
*
As
certainly
,
as
that
very
Gold-Ring
is
still
kept
there
,
with
which
Ursula
was
betrothed
to
Prince
Connanus
,
which
Laurus
sayes
he
saw
shown
at
Colen
among
their
Reliques
.
Laurus
de
annulo
pron
.
B.
Virg.
pag.
2.
"
but
her
Head
was
translated
to
Paris
,
where
the
Colledge
of
Sorbon
acknowledge
her
their
Patroness
:
(
having
got
so
choice
a
part
of
her
,
as
her
head
)
At
S.
Denis
in
France
is
a
commemoration
of
Panefredis
,
Secunda
,
Semibaria
,
Florina
and
Valeria
companions
of
Vrsula
,
whose
Reliques
repose
there
:
In
Flanders
the
Monastery
of
Marcian
possesses
some
part
of
the
Body
of
Cordula
,
&c.
Now
I
desire
Mr.
Cr.
to
satisfie
me
in
this
one
demand
;
since
these
bodies
undoubtedly
were
buried
at
first
,
as
rudely
as
they
were
slain
,
and
that
in
a
strange
Countrey
far
distant
from
their
own
,
where
they
were
known
to
none
;
and
are
not
pretended
to
have
been
stirred
out
of
their
first
grave
,
till
about
10
Years
after
their
burial
;
Let
him
tell
me
without
flying
to
a
Miracle
(
which
is
as
foolish
in
this
case
,
as
idle
talking
of
Occult
Qualities
in
a
Question
of
Philosophy
)
how
could
any
one
know
the
body
of
S.
Vrsula
from
that
of
S.
Cordula
;
S.
Babcaria
from
S.
Semibaria
;
and
so
distinguish
any
of
the
rest
?
If
he
thinks
the
Question
hard
,
I
'le
give
him
time
to
send
to
Colen
to
be
resolved
farther
about
it
,
and
if
he
pleases
too
,
about
the
3
Kings
there
;
and
he
would
do
well
to
inquire
whether
Vrsula
had
not
more
bodies
and
heads
than
one
;
since
in
the
Index
of
the
Reliques
of
Glastonbury
Abbey
,
it
is
thus
recorded
.
In
a
coffin
,
the
Reliques
of
S.
Vrsula
the
Virgin
are
contained
satis
plenè
,
626
,
627.
and
in
the
same
coffin
is
contained
a
third
part
of
the
Reliques
of
S.
Daria
the
Virgin
(
who
yet
in
the
Visions
of
S.
Elizabeth
is
said
to
be
the
Mother
of
Vrsula
,
which
creates
a
farther
doubt
worth
resolving
)
the
gift
of
Henry
Bishop
of
Winchester
(
who
was
Abbot
there
,
and
lived
at
that
time
when
the
Sepulchral
Titles
were
discovered
,
that
gave
occasion
to
the
dispersing
the
Reliques
of
the
11000
Virgins
,
in
the
Year
1156.
)
The
Bergomenses
also
firmly
believe
,
that
they
have
the
head
of
S.
Vrsula
,
as
well
as
they
of
Colen
.
But
to
go
on
.
He
tells
us
of
S.
Audoens
Reliques
,
that
being
applied
to
one
almost
consumed
with
the
Leprosie
,
and
to
another
half
dead
with
the
Palsey
,
Adon
,
Dadon
,
and
Radon
,
[
*
](A56589-e23110-b)
*
Capgrave
calls
them
Ado
,
Bado
,
and
Dado
.
in
vit.
S.
Audoen
.
are
their
names
.
He
says
,
concerning
S.
Brigid
,
(
lib.
10.
c.
12.
)
that
in
Testimony
o●
her
Virginity
,
having
touched
the
wood
of
an
Altar
,
it
became
presently
green
:
But
I
shall
take
leave
to
suspend
my
faith
in
it
,
till
I
am
told
,
who
ever
called
her
Virginity
in
Question
(
for
that
he
says
not
a
word
of
)
and
I
cannot
upon
my
Principles
imagine
that
any
such
miracle
would
have
been
shown
,
unless
that
which
it
gave
testimony
to
,
had
been
opposed
;
any
more
than
that
there
would
have
been
any
miracles
in
the
Primitive
Church
,
if
there
had
been
neither
Jews
nor
Heathens
,
who
blasphemed
and
contradicted
the
sacred
Doctrines
of
Christ
;
for
these
are
not
for
them
that
believe
,
but
for
them
that
believe
not
.
I
'le
also
give
him
another
miracle
of
S.
Brigid
,
to
make
my
peace
with
him
,
(
if
he
can
believe
it
he
may
;
for
I
cannot
)
which
I
find
in
the
Breviary
of
Sarum
,
Les.
2.
of
S.
Brigid
(
where
also
that
about
the
Wood
being
made
green
is
mentioned
)
S.
Brigid
being
sent
by
her
Mother
a
milking
,
in
order
to
the
making
of
Butter
,
she
gave
all
the
Milk
to
the
poor
;
and
when
the
rest
of
the
Maids
brought
in
what
the
Cows
afforded
,
she
prayed
to
the
Lord
,
and
he
bestowed
Butter
upon
his
Virgin
in
great
abundance
.
(
As
if
God
would
miraculously
incourage
that
which
he
has
so
expresly
forbidden
,
the
doing
of
evil
,
that
good
may
come
of
it
?
this
sure
is
only
fit
for
them
to
believe
who
very
often
practise
it
.
)
We
are
farther
informed
also
,
that
she
used
to
divide
the
Butter
she
gave
away
into
12
parts
,
as
if
it
were
for
the
12
Apostles
,
Sure
Footing
to
a
wise
Man's
faith
;
and
yet
I
observe
,
that
the
only
wonder
that
we
are
told
,
S.
Haseka
)
is
but
this
,
that
at
a
meal
,
by
her
prayers
she
made
stinking
butter
sweet
.
But
Mr.
Cressy
calls
us
to
harder
tasks
of
believing
still
in
some
other
instances
he
gives
about
the
Saints
bodies
.
That
he
was
wonderfully
buried
in
three
places
,
seeing
three
Towns
,
Aldham
,
Tinningham
,
and
Preston
,
contended
for
his
body
.
The
meaning
of
which
is
,
that
his
whole
body
unremoved
was
buried
in
three
places
,
else
it
was
no
wonder
at
all
.
This
Mr.
Cr.
believes
,
and
so
do
I
,
only
we
differ
in
this
small
circumstance
,
that
I
believe
it
to
be
a
stupid
and
notorious
lye
.
But
I
seem
plainly
to
apprehend
,
that
he
did
not
intend
that
we
Protestants
should
much
trouble
our selves
about
it
;
for
he
knew
well
enough
,
that
this
was
too
hard
a
morsel
for
us
to
swallow
down
,
upon
the
meer
credit
of
a
Martyrology
:
but
oh
this
is
a
sweet
story
for
his
Catholicks
,
who
are
resolved
to
believe
in
spight
of
all
their
reason
,
that
the
whole
Body
of
Christ
may
be
at
the
same
time
in
a
thousand
places
;
and
let
them
take
the
comfort
of
it
,
I
shall
not
envy
them
.
Another
is
somewhat
to
the
same
purpose
,
concerning
S.
Theliau
:
After
he
was
dead
,
But
then
it
follows
,
That
by
frequent
miracles
at
his
Tomb
it
appeared
,
that
the
Inhabitants
of
Landaff
possessed
the
true
Body
.
This
story
neither
need
create
us
but
little
trouble
,
since
,
as
good
luck
will
have
it
,
it
confutes
it self
.
For
can
any
one
imagine
,
that
when
three
Towns
are
with
equal
zeal
and
devotion
contending
for
the
possession
of
so
great
a
Treasure
as
his
Body
was
,
that
only
one
of
them
should
glory
in
the
prize
?
or
that
the
same
miracle
which
gave
it
them
,
should
give
them
occasion
to
laugh
at
the
other
two
,
who
were
fobb'd
and
cheated
with
an
aery
Image
,
and
made
to
embrace
a
cloud
instead
of
Juno
?
I
can
allow
easily
that
God
might
deny
20
Towns
,
who
should
have
put
in
for
it
,
but
I
cannot
believe
that
he
would
thus
deceive
one
:
This
was
a
trick
fit
for
none
but
the
Devil
to
play
,
who
delights
in
cousenage
and
abusing
of
Man-kind
:
but
rather
than
thus
to
think
of
God
,
I
'le
sooner
be
perswaded
that
a
tender
hearted
Father
,
when
three
of
his
hungry
Children
cry
to
him
for
Bread
,
will
fill
the
Belly
of
one
of
them
,
and
still
the
complaints
of
the
other
two
,
only
with
a
painted
Baby
or
a
Rattle
.
And
now
me
thinks
I
begin
to
be
weary
of
considering
these
follies
,
and
it
's
well
if
I
have
not
made
the
Reader
do
some
penance
too
;
since
therefore
I
hope
I
have
sufficiently
secured
him
,
from
giving
too
hasty
a
credit
to
Mr.
Cressy's
Legends
,
I
dare
now
trust
him
with
such
idle
tattle
,
as
this
that
follows
.
(
Only
premising
,
that
if
there
were
20
more
such
miracles
told
us
,
though
we
should
hear
of
the
finding
Children
unhurt
on
the
tops
of
Trees
in
Eagles
nests
,
as
in
the
case
of
Nesting
,
(
lib.
32.
c.
19.
)
if
they
have
the
seal
of
St.
Dunstan's
age
,
or
the
next
upon
them
,
that
is
,
refer
to
900
,
or
a
1000
Years
after
Christ
,
the
Reader
may
give
them
a
pass
in
course
,
and
need
not
examine
them
farther
,
or
stop
them
.
)
The
Lungs
of
King
Edward
the
Martyr
continued
fresh
for
many
Ages
,
The
Chariot
in
which
the
body
of
S.
Edmund
was
carried
,
passed
over
a
Bridge
,
narrower
than
it self
,
without
any
harm
,
so
that
one
wheel
rolled
in
the
Ayr.
(
pure
Capgrave
.
)
A
Monk
of
Glastonbury
named
Ailsi
,
refusing
to
bow
,
as
others
did
,
Now
too
late
Ailsi
,
now
too
late
Ailsi
,
which
voice
so
frighted
him
,
that
falling
down
,
he
presently
expired
:
And
so
that
which
follows
of
a
cross
shaking
over
King
Edgar's
head
,
and
a
Crown
falling
.
So
(
lib.
32.
c.
25.
)
After
a
great
debate
between
the
Seculars
and
Monks
,
when
a
great
many
things
had
been
alledged
against
the
Monks
,
and
every
one
expected
S.
Dustan's
resolution
,
who
was
present
;
an
Image
of
Christ
on
the
Cross
,
which
was
fastned
above
in
the
Room
,
spake
these
words
distinctly
in
the
hearing
of
all
.
It
must
not
be
,
it
must
not
be
,
you
have
ordered
things
well
,
you
shall
do
ill
to
change
them
.
Every
one
was
amazed
,
and
S.
Dunstan
said
,
my
Brethren
,
what
would
you
have
more
?
you
have
heard
the
affair
decided
by
a
Divine
sentence
:
They
answered
,
we
have
indeed
heard
it
:
and
upon
this
the
Monks
of
Winchester
remained
secure
,
and
were
never
after
disturbed
in
their
possession
.
But
Mr.
Cressy
adds
,
though
the
Debate
ended
,
the
minds
of
the
contrary
party
were
not
yet
satisfied
,
but
they
still
pursued
their
pretensions
;
that
is
,
I
suppose
,
they
were
crafty
knaves
,
and
knew
more
than
others
did
of
the
secret
of
speaking
Images
;
and
so
[
*
](A56589-e24010-b)
*
Pol.
Virg.
Anglic.
Histor.
l.
6.
in
fine
,
atque
sic
monachi
ope
divina
vel
humana
potius
(
nam
etiam
tum
non
defuerunt
,
qui
id
oraculum
Phoebi
magis
quam
Dei
fuisse
,
hoc
est
,
hominum
fraude
,
non
dei
nutu
,
editum
putarint
)
utcunque
parta
retinuerunt
.
Polydore
Virgil
mentioning
this
very
matter
,
says
,
that
some
thought
this
voice
was
rather
formed
by
the
fraud
of
men
,
than
by
the
ordering
of
God
:
and
indeed
any
man
without
much
breach
of
charity
may
have
liberty
to
suspect
these
things
of
contrivance
,
since
this
device
of
moving
Images
was
practised
no
longer
since
,
than
the
Age
before
us
;
when
the
famous
Image
of
the
Rood
of
Grace
,
was
brought
forth
and
publickly
show'd
at
St.
Paul's
cross
with
all
its
tricks
and
Mechanisme
[
(a)
](A56589-e24060-b)
(a)
L.
Herbert
.
Hen.
8.
pag.
432.
:
and
we
could
(
if
need
were
)
tell
Men
of
Books
,
that
will
direct
them
how
all
such
things
may
be
done
;
and
how
even
the
Image
and
representation
of
Christ
in
the
form
of
a
child
,
(
a
thing
talked
of
not
long
ago
,
as
a
wonder
in
France
,
and
which
Mr.
Cressy
relates
an
instance
of
,
lib.
9.
c.
11.
)
may
at
Noon-day
be
made
to
descend
,
to
remain
unmoveable
and
fixed
upon
an
Altar
,
to
ascend
up
again
without
wires
,
or
any
visible
hand
to
move
it
,
or
possibility
of
stirring
it
one
inch
out
of
its
place
,
(
if
any
by-stander
should
attempt
it
)
and
all
without
either
conjuring
or
miracles
.
But
if
any
stiff
Catholick
be
resolved
to
believe
these
voices
to
be
miraculous
,
and
thinks
they
mightily
serve
for
a
proof
of
their
way
of
Religion
and
Worship
;
he
may
do
well
to
bethink
himself
,
that
whether
he
will
or
no
,
the
old
Gentile
Religion
will
come
in
for
a
share
in
the
demonstration
,
and
an
equal
kindness
in
all
reason
should
be
expressed
to
their
superstitions
,
which
have
been
long
since
recommended
to
the
world
by
just
such
wonderful
attestations
;
for
,
what
's
the
difference
,
I
pray
,
between
the
voice
that
said
in
the
case
of
the
Monks
,
Ye
have
ordered
all
things
well
,
&c.
And
that
which
Valerius
Maximus
mentions
,
of
the
Image
of
Fortune
,
which
spoke
to
the
Matrons
that
had
by
their
prayers
hindred
Coriolanus
from
destroying
the
City
,
You
Matrons
have
rightly
seen
me
,
and
rightly
dedicated
me
.
And
the
same
Author
tells
us
,
the
Souldiers
by
the
command
of
the
General
,
being
about
to
remove
from
its
seat
,
and
bring
into
the
City
the
Image
of
Juno
Moneta
,
which
was
there
chiefly
worshipped
;
when
one
of
the
Souldiers
jestingly
asked
the
Goddess
,
whether
she
would
remove
to
Rome
,
she
answered
,
She
would
remove
:
which
voice
being
heard
,
the
jest
was
turned
into
admiration
;
and
now
believing
that
they
carried
not
the
statue
of
Juno
,
but
the
very
Goddess
come
down
from
Heaven
,
with
great
joy
,
they
placed
it
in
that
part
of
Mount
Aventine
,
in
which
now
her
Temple
is
to
be
seen
:
that
is
,
they
had
as
good
reason
(
if
not
better
after
the
hearing
such
a
voice
)
to
be
perswaded
that
Juno
was
pleased
,
and
that
this
translation
of
her
image
would
turn
to
the
advantage
of
their
City
;
as
the
devout
People
of
the
Roman
Church
have
confidently
to
presume
the
Patronage
of
that
great
Saint
,
whose
Image
or
Reliques
they
carry
about
with
so
much
joy
and
triumph
in
a
solemn
procession
.
And
now
me
thinks
I
fancy
,
without
pretending
to
one
of
Mr.
Cressy's
visions
,
that
I
see
him
not
a
little
angry
and
chafing
at
me
,
as
one
very
profane
,
pert
and
presumptuous
,
who
have
dared
thus
irreverently
to
handle
the
Holy
Treasure
(
as
he
oft
calls
it
)
of
the
Saints
,
attempted
to
enervate
the
force
and
spoil
the
credit
of
so
many
miraculous
stories
,
which
it
cost
him
so
much
time
and
pains
to
bring
to
a
general
Muster
in
his
History
;
and
have
told
the
world
in
effect
,
that
a
deleatur
might
have
been
put
to
one
half
of
his
Book
.
I
am
willing
to
fancy
also
,
that
when
the
angry
fit
is
over
,
and
he
will
calmly
hear
me
speak
for
my self
,
I
shall
be
able
,
if
not
to
make
him
my
Friend
,
yet
at
least
make
him
have
a
better
opinion
of
me
:
In
order
to
which
,
I
first
of
all
assure
him
,
that
I
have
a
mighty
veneration
for
true
Miracles
,
true
Saints
,
and
true
Histories
,
and
,
which
may
make
his
pique
the
less
against
me
,
that
I
am
none
of
the
Married
Clergy
.
But
then
I
add
farther
,
that
if
I
am
spoyl'd
as
to
my
faith
in
his
history
,
he
himself
has
helpt
to
do
it
:
he
is
the
Person
who
has
taught
me
to
be
cautious
,
and
to
suspend
my
belief
,
to
consider
the
nature
of
the
things
,
as
well
as
the
number
or
fame
of
the
Writers
that
assert
them
,
before
I
give
credit
to
them
.
I
'le
give
him
an
instance
of
his
own
,
which
,
as
I
take
it
,
gives
any
man
liberty
to
believe
as
much
,
or
as
little
as
he
pleases
,
about
the
Reliques
and
Miracles
that
are
recorded
in
his
Book
:
it
is
that
which
I
find
,
Lib.
9.
cap.
6.
concerning
the
Staff
of
Jesus
:
which
I
will
set
down
,
word
for
word
,
as
it
is
there
,
and
hope
to
make
good
use
of
it
afterwards
.
It
is
thus
:
St.
Patrick
by
Divine
Revelation
,
passed
over
to
a
certain
solitary
Hermit
,
living
in
an
Island
of
the
Tyrrhen
Sea
,
whose
name
was
Justus
;
which
he
made
good
by
his
actions
,
being
a
Man
of
a
Holy
Life
,
great
Fame
and
much
Merit
.
After
devout
salutations
and
good
discourse
,
the
same
man
of
God
gave
to
S.
Patrick
a
Staff
,
which
he
seriously
affirmed
,
had
been
bestowed
on
him
immediatly
by
the
hand
of
our
Lord
Jesus
himself
,
who
had
appear'd
to
him
.
Now
there
was
in
the
same
Island
at
some
distance
,
other
men
also
who
lived
solitary
lives
,
of
which
some
seem'd
very
fresh
and
youthful
,
and
others
were
decrepit
old
men
.
S.
Patrick
,
after
some
conversation
with
them
,
was
informed
,
that
those
very
old
men
,
were
children
to
those
who
appeared
so
youthful
.
At
which
being
astonisht
,
and
inquiring
the
occasion
of
so
great
a
miracle
,
they
thus
acquainted
him
,
saying
;
We
from
our
Child-hood
by
Divine
grace
,
have
been
much
addicted
to
works
of
mercy
,
so
that
our
Doors
were
always
open
to
all
Travellers
which
demanded
Meat
or
Lodging
.
On
a
certain
Night
it
happened
,
that
a
stranger
having
a
Staff
in
his
hand
,
was
entertained
by
us
,
whom
we
used
with
all
the
courtesie
we
could
.
On
the
Morning
after
he
gave
us
his
Benediction
,
and
said
,
I
am
Jesus
Christ
:
my
members
you
have
oft
hitherto
ministred
to
,
and
this
Night
entertained
me
in
my
own
Person
.
After
this
he
gave
the
Staff
which
he
had
in
his
hand
,
to
a
Man
of
God
,
our
Father
both
spiritually
and
carnally
;
commanding
him
to
keep
it
,
till
in
succeeding
times
,
a
certain
stranger
named
Patrick
should
come
to
visit
him
,
and
to
him
he
should
give
it
:
Having
said
this
,
he
presently
ascended
into
Heaven
;
and
from
that
day
we
have
remained
in
the
same
state
of
youthful
comeliness
and
vigour
to
this
hour
;
whereas
our
Children
,
who
then
were
little
Infants
,
are
now
as
you
see
become
decrepit
old
men
.
Thus
far
the
story
.
Now
I
desire
any
man
that
has
read
Mr.
Cressy's
Church-History
,
to
tell
me
,
whether
he
look
upon
this
as
the
most
strange
and
improbable
story
in
his
Book
;
and
whether
there
be
not
40
others
,
as
unlikely
to
be
true
?
But
now
that
which
amazes
me
,
is
,
that
in
all
the
prodigious
things
Mr.
Cr.
has
related
,
and
those
few
of
them
I
have
set
down
before
;
I
never
to
my
remembrance
found
his
faith
at
a
stand
,
but
only
here
.
This
he
leaves
uncharitably
to
shift
for
it self
,
and
take
its
chance
;
Whatsoever
fortune
so
stupendious
a
story
may
find
in
the
mind
of
the
Reader
,
(
they
are
his
words
)
and
before
he
tells
it
out
of
Joceline
,
he
says
thus
,
Without
interposing
my
credit
for
the
truth
of
it
.
Now
I
thank
Mr.
Cr.
with
all
my
heart
;
this
was
the
passage
I
waited
for
a
great
while
,
but
could
not
meet
with
it
before
;
I
thought
I
should
have
heard
something
like
it
,
when
he
told
us
of
the
Blood
of
Jesus
kept
in
Silver
Vessels
and
Crystal
Glasses
;
but
that
was
too
near
the
beginning
of
his
Book
,
and
every
Catholick
Reader
would
have
cry'd
shame
on
the
Jadishness
of
Mr.
Cr.
faith
,
if
at
the
first
going
out
from
easie
trot
into
full
speed
,
it
should
have
lagg'd
or
drawn
a
lame
Leg
after
it
:
But
here
it
does
you
see
;
he
dare
not
attest
the
truth
of
this
.
Why
,
what
's
the
matter
?
Is
not
Joceline
a
man
fit
to
be
relyed
upon
?
he
has
never
told
,
that
I
know
,
any
stories
in
favour
of
Hereticks
;
however
I
am
sure
this
is
none
of
them
:
and
suppose
it
depended
upon
his
single
testimony
,
yet
that
's
no
news
at
all
for
Mr.
Cr.
to
assert
a
miracle
upon
the
credit
of
one
witness
.
Capgrave
,
I
am
sure
,
has
many
a
time
been
trusted
,
in
matters
as
hard
to
be
believed
as
this
.
But
the
case
is
not
so
here
;
We
have
Saint
Bernard
and
Giraldus
Cambrensis
,
both
of
them
speaking
home
to
the
point
,
as
to
this
Staff
of
Jesus
,
and
if
there
were
need
of
farther
witnesses
,
the
whole
Irish
Nation
is
ready
to
depose
for
it
;
so
that
(
as
Cambrensis
tells
us
)
in
their
Opinion
,
it
was
with
this
very
Staff
,
that
S.
Patrick
cast
out
of
the
Island
all
venemous
beasts
.
I
might
add
also
,
that
Mr.
Cressy
knows
not
what
he
does
,
when
he
goes
about
to
question
the
miracles
of
Staffs
,
since
a
great
part
of
the
Religion
of
the
Irish
,
seems
to
be
supported
by
wonders
of
this
nature
.
For
how
many
of
the
dryed
Staffs
of
Saints
being
fixed
in
the
ground
,
have
taken
Root
afresh
,
and
grown
into
great
Trees
?
So
we
are
told
of
S.
Florentine's
,
[
(a)
](A56589-e24770-b)
(a)
p.
157.
of
S.
Tressan's
,
[
(b)
](A56589-e24800-b)
(b)
p.
272.
S.
Indract's
,
[
(c)
](A56589-e24840-b)
(c)
p.
254.
S.
Fingar's
,
[
(d)
](A56589-e24870-b)
(d)
p.
390.
S.
Mochoemoc's
.
[
(e)
](A56589-e24900-b)
(e)
p.
592.
St.
Furse's
[
(f)
](A56589-e24930-b)
(f)
p.
295.
staff
,
being
stuck
in
the
ground
,
produced
presently
a
Fountain
of
fresh
water
,
which
was
of
such
vertue
,
that
it
cured
all
the
diseases
of
such
as
washed
therein
.
When
S.
Fechinus
wanted
water
to
drive
a
Mill
he
had
built
,
he
fetcht
it
from
a
Pool
a
mile
distant
,
only
by
throwing
two
staves
[
(g)
](A56589-e24970-b)
(g)
p.
132.
into
it
,
which
like
Quick-silver
bored
their
way
through
a
Mountain
which
was
between
the
Pool
and
his
Mill
,
and
so
supplyed
it
ever
after
with
Water
.
But
what
talk
I
of
staves
;
any
bit
of
the
Wood
of
S.
Colmanus's
famous
Tree
that
he
planted
,
246
,
247.
being
carried
about
a
Person
,
who
has
confidence
in
the
Saint
,
is
a
miraculous
security
against
the
most
imminent
dangers
of
death
;
insomuch
that
we
are
told
that
not
long
ago
,
a
certain
Malefactor
adjudged
to
dye
,
before
he
was
hanged
up
,
having
a
piece
of
the
wood
of
that
Tr●●
about
him
,
he
put
it
into
his
mouth
,
and
was
found
alive
after
he
had
hanged
the
usual
time
;
and
so
he
was
a
2d
.
and
a
3d.
time
hanged
up
,
yet
could
not
be
strangled
;
but
the
Officers
examining
the
matter
farther
,
found
the
bit
of
that
wood
in
his
month
,
which
when
they
had
taken
out
,
he
then
quickly
dyed
:
So
ill
advised
was
Mr.
Cr.
to
begin
his
doubts
with
S.
Patrick's
staff
.
However
I
am
resolved
to
tell
his
Catholicks
the
news
:
Mr.
Cressy
himself
dares
not
be
a
fourth
man
,
to
vouch
for
a
story
,
where
S.
Bernard
is
one
of
the
witnesses
,
and
where
he
has
Tradition
too
,
and
the
veneration
of
so
wise
a
Nation
to
back
it
.
This
is
his
hour
of
Temptation
;
he
has
been
listening
to
the
whispers
of
carnal
reason
,
that
great
enemy
to
faith
,
and
credo
quia
impossibile
,
is
now
no
part
of
his
Divinity
:
He
has
let
go
his
hold
of
that
Staff
,
which
if
it
had
been
well
menaged
,
might
have
given
the
Hereticks
such
a
blow
,
as
they
could
not
in
hast
have
recover'd
it
;
but
now
they
turn
the
weapon
with
great
advantage
against
himself
,
and
there
is
no
Circle
,
that
he
can
ever
hope
to
conjure
us
into
;
but
by
the
help
of
this
Staff
of
Jesus
,
we
shall
make
our
way
out
,
and
dissolve
the
charm
:
and
so
I
take
my
leave
at
this
time
,
and
I
hope
fairly
,
of
Mr.
Cressy
;
and
give
him
over
to
Father
Patrick
to
be
chastis'd
by
him
,
not
only
for
his
gross
infidelity
,
but
for
his
insolent
affront
of
the
whole
Irish
Nation
.
And
now
I
think
it
is
high
time
to
remember
my
promise
,
and
give
the
Reader
as
short
an
account
as
I
can
of
that
famous
Controversie
two
Ages
ago
,
concerning
the
Ring
with
which
the
Bl.
Virgin
was
espoused
to
Joseph
;
The
story
was
first
written
by
Joh.
Baptista
Laurus
the
Pope's
Protonotary
of
Perusia
,
and
one
of
the
Bed-chamber
to
Vrban
the
VIII
.
His
Book
was
Printed
at
Rome
,
An.
1622.
(
and
afterwards
put
by
Bzovius
into
his
Annal.
Ecclesiastic
.
ad
an.
1480.
)
I
shall
give
you
the
substance
of
it
,
leaving
you
to
consult
him
in
his
large
excursions
.
Laurus
begins
his
story
with
this
supposition
;
that
in
contracting
of
marriages
,
Rings
were
in
use
,
not
only
among
the
Romans
and
Grecians
,
but
also
among
the
ancient
Hebrews
,
as
a
testimony
of
Faith
and
Conjugal
affection
:
(
which
because
it
is
the
foundation
of
all
that
follows
,
we
'l
consider
the
truth
of
it
in
the
Conclusion
)
He
then
adds
,
that
those
Ancient
Rings
of
the
Hebrews
,
were
not
of
Gold
(
that
he
knew
would
not
so
well
agree
to
the
meanness
of
Joseph's
condition
)
but
of
baser
mettals
,
as
Iron
;
or
were
made
of
an
Onyx-stone
,
to
shew
the
frugality
and
parsimony
of
the
ancient
manner
of
living
.
And
he
says
,
that
this
of
the
B.
Virgin
,
must
not
be
thought
like
those
Rings
,
we
read
that
Christ
often
used
in
mystical
marriages
with
holy
Virgins
,
as
S.
Agnes
,
S.
Catharine
of
Sena
,
&c.
which
were
Rings
in
appearance
:
nor
of
the
same
kind
with
that
,
wherewith
S.
Joachim
was
married
to
S.
Anne
the
Mother
of
the
Bl.
Virgin
,
and
is
kept
at
Rome
by
the
Nuns
of
S.
Anne
,
(
another
precious
treasure
)
for
that
is
a
rude
Silver
one
,
&c.
but
it
is
the
true
Ring
with
which
the
Bl.
Virgin
was
espoused
to
Joseph
,
made
of
an
ord'nary
Onyx
,
or
Amethyst
(
for
it
is
somewhat
doubtful
,
says
he
,
which
it
is
)
which
being
very
old
,
seems
to
have
something
obscurely
ingraven
on
it
,
where
some
fancy
they
discern
flowers
,
representing
the
budding
of
old
Joseph's
Rod
:
(
which
is
an
old
Fable
,
mentioned
in
the
old
Roman
Breviary
on
S.
Joseph's
Day
,
March
19.
that
to
know
to
whom
the
Bl.
Virgin
was
to
be
espoused
,
the
High-Priest
commanded
,
that
all
that
were
unmarried
of
the
House
of
David
should
appear
at
the
Temple
,
and
bring
dry
Rods
in
their
hands
,
which
Joseph
also
did
;
but
in
the
presence
of
all
,
his
Rod
had
green
Leaves
presently
upon
it
,
and
some
add
(
which
this
Author
mentions
)
that
a
Dove
descending
from
Heaven
,
sat
upon
the
top
of
his
Rod.
These
,
you
'l
say
,
are
good
preparations
,
and
now
follows
the
History
of
this
wonderful
Ring
.
Of
which
there
is
not
one
word
said
,
till
the
days
of
Pope
Gregory
the
V.
and
of
the
Emperor
Otho
the
III.
who
both
began
their
Raign
together
,
an.
996.
So
that
we
are
fallen
again
into
the
Fabulous
Age
,
and
I
'le
warrant
you
the
story
will
work
right
which
commences
there
;
especially
after
that
the
Ring
had
lien
dormant
a
1000
Years
before
.
At
this
time
then
,
Judith
the
Wife
of
one
Hugo
a
Marquess
of
Etruria
,
being
a
great
Lover
of
Jewels
,
imployed
one
Ranerius
a
Jeweller
of
Clusium
,
and
a
skilful
Lapidary
,
and
to
whom
she
gave
good
store
of
Money
,
to
go
to
Rome
to
make
a
purchase
for
her
.
Here
it
was
,
by
the
favour
of
Heaven
,
that
Ranerius
meets
with
a
Jeweller
come
from
Jerusalem
to
Rome
,
from
whom
(
you
shall
hear
presently
how
)
he
obtained
this
Ring
:
and
(
as
the
Author
adds
)
it
was
not
fitting
,
that
any
where
else
,
save
at
Rome
,
(
which
is
the
great
Market
of
sacred
Reliques
,
and
already
possessed
the
Manger
where
Christ
was
laid
)
this
Sponsal-Ring
of
his
Mother
should
be
brought
to
light
.
After
then
that
Reinerus
has
furnisht
himself
,
and
was
now
ready
to
depart
and
take
his
leave
of
his
Merchant
,
the
Jeweller
professing
a
strange
love
to
him
,
takes
out
this
Ring
and
presents
it
to
Reinerus
,
as
a
pledge
of
their
future
kindness
:
which
he
looking
upon
as
a
thing
of
little
or
no
value
,
would
have
put
off
the
receiving
it
with
a
slight
complement
.
But
the
Jeweller
bid
him
not
to
contemn
it
,
though
its
aspect
bespoke
it
to
be
of
no
great
value
,
for
it
was
the
Ring
by
which
the
Virgin
was
espoused
to
Joseph
:
and
so
made
him
take
it
with
this
charge
,
that
he
should
carefully
see
,
that
it
did
not
come
into
the
hands
of
any
wicked
person
.
But
Reinerus
not
regarding
what
he
said
,
when
he
came
home
,
carelesly
threw
it
aside
in
a
little
Chest
,
among
other
things
of
small
value
.
[
And
,
to
add
that
before
I
go
on
,
he
had
indeed
no
great
reason
to
mind
his
words
much
,
for
if
the
cunning
Merchant
,
had
known
it
really
to
have
been
what
he
pretended
,
he
would
unquestionably
rather
have
made
a
present
of
it
to
the
Pope
himself
,
(
who
would
sure
have
rewarded
him
well
for
such
a
treasure
,
if
he
could
have
made
it
out
,
that
it
belonged
to
the
B.
Virgin
)
than
have
given
it
to
one
who
was
wholly
a
stranger
to
him
,
and
whose
whole
purchase
of
Jewels
bought
of
him
,
could
not
come
near
the
value
of
this
one
Ring
;
but
to
proceed
.
]
Ranerius
at
his
return
to
Clusium
,
gives
an
account
to
Judith
,
how
he
had
laid
out
her
Money
,
but
forgot
to
say
a
word
to
her
of
the
Ring
,
and
if
he
had
at
that
time
,
it
might
have
signified
little
,
for
she
was
more
addicted
to
Pride
than
Religion
,
being
of
her
Husbands
humour
,
who
minded
little
else
but
his
pleasure
and
sports
:
but
he
in
a
Vision
of
the
B.
Virgin
to
him
,
at
a
time
when
he
had
been
wearied
with
Hunting
,
was
severely
chidden
;
and
the
effect
of
it
was
,
that
he
became
a
devout
Person
,
and
built
many
Religious
Houses
,
and
a
very
venerable
one
at
Florence
,
in
honour
of
the
B.
Virgin
;
his
Wife
Judith
also
became
remarkable
afterwards
for
her
Piety
.
But
the
forgetfulness
of
Ranerius
cost
him
very
dear
;
for
having
only
one
Son
of
10
Years
old
(
and
so
long
it
was
that
he
had
disregarded
the
Ring
of
the
Virgin
)
he
fell
sick
and
dyed
,
and
was
carried
out
to
be
buried
at
the
Church
of
S.
Musthiola
hard
by
Clusium
.
As
the
Herse
went
forward
,
on
a
sudden
the
dead
Body
of
his
Son
rises
in
the
Coffin
,
bids
the
Bearers
stand
still
,
and
calls
to
his
Father
to
come
to
him
,
to
whom
he
spake
to
this
effect
.
That
by
the
favour
of
the
B.
Virgin
,
he
was
come
to
him
from
Heaven
(
whither
after
he
had
delivered
his
message
,
he
must
return
again
)
to
convince
him
of
his
contempt
of
Religion
,
for
letting
that
most
holy
Jewel
be
in
a
common
heap
,
he
having
never
show'd
it
to
any
body
,
no
not
so
much
as
to
him
:
that
now
he
must
send
for
it
,
and
produce
it
publickly
,
that
it
might
be
venerated
;
and
that
he
might
not
doubt
of
the
truth
of
what
he
said
,
he
gave
him
a
sign
,
by
telling
him
of
his
secret
vows
of
taking
a
Pilgrimage
to
Mount
Garganus
,
and
to
Siponto
,
and
of
repairing
a
Church
,
which
he
had
not
performed
.
Immediately
the
Chest
is
sent
for
,
and
delivered
into
the
Son's
hand
,
who
amidst
a
number
of
other
stones
,
presently
findes
the
Ring
(
though
he
had
never
seen
it
before
)
and
fervently
kissed
it
,
and
openly
show'd
it
to
the
company
,
who
were
all
in
readiness
to
venerate
it
;
and
the
Bells
,
as
some
say
,
of
their
own
accord
rung
a
joyful
Peal
,
as
a
sign
of
publick
happiness
.
[
*
](A56589-e25880-b)
*
The
like
story
is
told
us
of
St.
Pega
,
that
going
from
England
on
Pilgrimage
to
Rome
,
as
soon
as
she
entred
the
City
,
the
Bells
of
every
Church
rung
out
,
of
their
own
accord
,
for
an
Hours
space
,
and
told
all
the
City
the
merit
of
her
sanctity
.
Bollandus
ad
Januar.
8.
vol.
1.
p.
533.
After
having
dispatched
this
weighty
business
,
which
he
came
from
Heaven
on
purpose
about
,
and
having
directed
them
to
the
place
where
he
would
be
buried
,
and
delivered
the
Ring
to
the
Curate
of
the
Parish
,
the
Child
laid
himself
down
in
the
Coffin
,
and
went
to
Heaven
,
and
his
Body
was
buried
.
The
fame
of
this
drew
a
great
conflux
of
People
to
visit
this
holy
Relique
,
wherefore
binding
a
Gold-Chain
to
the
Ring
,
they
prepared
a
Coffer
to
keep
it
in
;
but
before
it
was
laid
up
,
it
wrought
several
wonders
.
For
a
Woman
of
Royal
Extraction
called
Vualdrada
,
in
a
sudden
pang
of
zeal
,
snatching
the
Ring
,
and
putting
it
on
her
Ring-finger
,
immediately
that
Finger
[
(a)
](A56589-e25960-b)
(a)
These
are
just
such
lying
wonders
,
as
Card.
Tolet
mentions
(
in
the
forenamed
Comment.
on
Luke
2.
annot.
31.
)
concerning
the
foreskin
of
our
Saviour
,
found
an.
1557.
which
at
the
sacking
of
Rome
,
an.
1527.
was
taken
away
,
with
several
other
Reliques
,
out
of
the
Lateran
Church
,
and
hid
by
a
Souldier
in
a
Cellar
at
Calcata
,
who
afterwards
confessed
where
he
had
laid
them
,
and
after
search
made
by
the
command
of
Pope
Clemens
VI.
they
were
found
,
and
brought
by
a
Priest
to
Magdalena
Strotia
:
which
Magdalene
,
going
about
to
unty
a
silken
bag
,
in
which
the
praeputium
was
,
found
her
hands
grow
stiff
;
and
trying
a
second
time
,
she
found
still
a
greater
benummedness
seize
upon
them
,
and
upon
a
third
tryal
,
two
of
her
fingers
were
st●ff
and
hard
:
then
with
tears
by
the
advice
of
the
Priest
,
she
committed
the
undoing
of
it
,
to
her
Daughter
Clarica
a
young
Virgin
,
who
presently
without
any
difficulty
unloosed
the
string
,
and
laid
the
praeputium
in
a
Silver
Vessel
,
which
says
he
,
Densum
ac
crispum
erat
instar
rubri
ciceris
.
Then
follow
other
Miracles
;
how
an.
1559.
certain
Women
comeing
to
Calcata
,
(
the
Town
where
it
was
preserved
)
went
to
see
it
with
lighted
Candles
in
their
hands
,
and
as
soon
as
the
Priest
laid
it
on
the
Altar
,
a
Cloud
filled
the
Church
,
and
hid
the
Reliques
for
4
Hours
time
,
so
that
nothing
could
be
seen
,
save
only
the
Cloud
,
Stars
and
Flames
of
Fire
.
And
when
one
Pimpinellus
,
a
Canon
of
the
Lateran
Church
,
tryed
with
two
of
his
fingers
,
whether
the
praeputium
was
soft
or
hard
,
by
the
pressure
of
his
fingers
,
he
brake
it
into
two
parts
;
upon
the
doing
of
which
,
says
he
,
Oh
wonderful
,
what
Thunders
there
were
,
what
Lightnings
,
how
dark
the
Ayre
was
over
the
place
,
so
that
even
all
the
by-standers
were
even
dead
for
fear
.
All
which
being
related
to
the
Pope
,
they
confirmed
them
for
true
Reliques
;
and
for
the
greater
fame
of
the
place
,
Sixtus
V.
anno
1584.
granted
a
plenary
indulgence
in
that
Church
of
Calcata
,
on
the
day
of
Christ's
Circumcision
,
for
Ten
Years
.
withered
,
and
so
continued
to
her
death
.
It
is
said
also
,
that
one
Contulus
,
who
was
troubled
with
a
Sciatica
,
made
an
impression
of
the
Ring
in
wax
,
and
applying
it
to
his
Hip
,
when
the
pain
afflicted
him
,
always
found
ease
by
it
.
And
the
Author
says
,
that
he
,
at
the
intreaty
of
some
great
Women
,
caused
some
Ivory
Rings
to
be
touched
with
that
sacred
one
,
and
they
received
such
vertue
from
it
,
that
being
put
upon
the
finger
of
Women
that
had
hard
Labour
,
they
were
presently
relieved
:
The
Ring
also
was
found
beneficial
for
defects
in
the
eyes
,
and
for
reconciling
the
affections
of
married
People
that
lived
at
odds
,
and
the
freeing
several
from
the
vexation
of
evil
spirits
.
Thus
this
Sponsal
Ring
of
the
B.
Virgin
,
remained
in
the
possession
of
the
Clusians
484
Years
.
After
this
it
came
into
the
hands
of
the
Perusians
,
an.
1473.
in
this
manner
following
.
The
Church
of
Musthiola
becoming
ruinous
,
where
it
had
remained
,
it
was
brought
into
an
House
of
the
Franciscans
in
Clusium
,
and
freely
enough
shown
to
the
People
;
which
a
certain
Franciscan
Frier
,
a
German
,
observing
,
whose
name
was
Wintherus
,
a
very
crafty
Knave
,
under
the
shew
of
great
devotion
,
he
begs
of
the
Magistrates
of
Clusium
to
have
the
office
of
showing
the
Ring
,
who
granted
his
petition
.
One
time
,
after
he
had
made
a
Sermon
and
showed
it
to
the
People
,
stooping
,
as
if
he
intended
to
put
it
up
in
the
place
provided
for
it
,
he
secretly
conveighs
it
into
his
sleeve
,
and
locking
the
Door
,
gives
the
Key
boldly
to
the
Magistrate
,
and
privily
conveighs
himself
away
from
Clusium
,
taking
the
Ring
along
with
him
.
He
had
no
sooner
crossed
the
River
,
but
the
Field
was
fill'd
with
so
thick
a
Mist
and
Darkness
,
that
he
knew
not
which
way
to
turn
himself
or
go
:
At
last
,
his
conscience
smiting
him
for
what
he
had
done
,
taking
the
Ring
out
of
his
bosome
,
he
hang'd
it
by
the
Chain
upon
a
little
bough
of
a
Tree
,
and
falling
on
the
ground
,
with
tears
he
accuses
himself
,
and
expostulating
his
sad
condition
to
the
Ring
,
if
he
should
return
to
Clusium
,
he
prays
to
the
Ring
,
that
it
would
send
forth
such
light
,
as
to
dispell
the
Mist
,
and
direct
him
by
it
,
in
the
way
wherein
he
should
go
:
Presently
he
took
the
Ring
again
,
and
there
came
so
great
a
light
from
it
,
as
show'd
him
the
way
to
Perusia
,
where
he
put
in
among
the
Augustan
Friers
.
A
while
after
he
attempted
to
go
into
Germany
,
his
own
Country
,
(
whither
he
at
first
designed
to
carry
it
)
but
he
was
hindred
in
the
same
manner
by
the
darkness
that
again
came
suddenly
on
him
,
so
that
he
was
forced
to
stay
:
and
this
not
only
infested
him
,
but
the
whole
City
for
20
Days
,
till
at
last
he
unbosom'd
himself
to
his
Landlord
,
one
Lucas
Jordanus
,
and
declared
to
him
all
the
adventure
of
the
Ring
;
who
with
great
craft
and
cunning
,
by
representing
the
danger
he
was
in
from
the
Clusians
,
and
the
benefits
he
would
receive
from
those
of
Perusia
,
he
prevailed
with
him
at
last
to
bestow
it
upon
this
City
;
and
as
soon
as
ever
it
was
showed
to
the
People
,
all
the
Mists
and
Darkness
was
presently
scattered
and
dispersed
.
The
Friar
was
well
rewarded
;
but
for
his
better
security
against
the
Clusians
,
he
was
brought
into
the
House
of
the
Chief
Magistrare
,
where
,
though
in
shew
a
Prisoner
,
he
was
well
provided
for
.
In
the
mean
while
they
of
Clusium
understood
his
theft
and
their
loss
,
and
dispatch
over
their
Bishop
to
Pe●usa
,
who
indeavoured
partly
by
Intreaties
,
and
partly
by
Threatning
to
regain
the
Ring
.
They
ingage
also
the
Citizens
of
Sena
(
a
confederate
City
)
to
assist
them
in
recovering
o●
it
,
who
sent
Letters
about
it
to
Perusia
,
and
after
that
an
Embassador
of
theirs
,
one
Barth
.
Bonaspirius
to
plead
the
cause
before
them
;
whom
the
Citizens
of
Perusia
received
with
great
respect
;
but
told
him
,
that
since
it
pleased
Heaven
to
bestow
upon
them
that
Ring
,
which
they
by
no
sacrilegious
Arts
had
endeavour'd
to
procure
,
that
they
might
not
be
thought
injurious
to
the
Mother
of
Christ
,
they
would
defend
it
with
their
Arms
,
and
admit
it
not
only
within
their
Walls
,
but
their
Breasts
,
and
receive
it
as
they
would
do
the
Ark
of
the
Covenant
,
or
if
there
were
any
thing
more
sacred
.
When
this
course
would
prevail
nothing
;
at
last
the
Clusians
bring
their
cause
before
Pope
Sixtus
IV.
and
they
of
Sena
gravely
prepare
for
a
Holy
War
Neither
were
the
Perusians
idle
,
but
send
their
Embassador
to
Rome
;
whose
first
work
was
to
secure
the
favour
of
Cardinal
Petrus
Riarius
,
and
Count
Hieronymus
his
Brother
,
who
were
of
the
Pope's
Kindred
,
for
they
did
not
at
all
doubt
of
the
Pope's
good
inclinations
to
favour
their
City
,
having
begun
his
studies
among
them
,
and
been
enrolled
in
their
Colledg
of
Divines
,
and
declared
the
chief
Prelate
of
the
Franciscans
,
in
the
General
Assembly
,
1464.
In
the
mean
time
,
Wintherus
,
by
the
importunity
of
the
Clusians
to
the
Pope
,
is
put
into
closer
hold
,
but
there
maintained
at
the
publick
charge
,
and
the
heat
of
prosecuting
him
in
a
while
being
over
,
he
lived
merrily
30
Years
in
Perusia
;
and
when
he
dyed
,
there
happen'd
another
Religious
quarrel
,
between
the
Franciscans
and
the
Canons
of
S.
Laurence
,
who
should
dispose
of
this
Ring-stealers
body
,
and
it
was
carried
for
the
latter
;
in
whose
Chappel
,
before
the
Altar
dedicated
to
Joseph
and
the
Bl.
Virgin
,
he
was
buried
,
an.
1506.
upon
whose
Tomb
they
wrote
an
Inscription
,
wherein
they
acknowledg
that
Perusia
owed
no
less
for
the
sponsal
Ring
of
the
Virgin
,
though
a
casual
gift
,
than
if
he
had
offer'd
it
of
his
own
accord
;
nay
perhaps
it
was
the
sweeter
for
being
stoln
.
They
allowed
also
an
Annual
Pension
to
the
Brothers
of
Luke
Jordan
,
who
had
done
them
such
good
service
in
procuring
the
Ring
:
and
now
their
next
care
was
to
provide
by
all
possible
securities
,
that
the
Ring
should
never
more
be
taken
out
of
their
possession
:
It
was
kept
therefore
under
4
Locks
,
whose
Keys
were
delivered
to
4
Fraternities
,
of
the
Dominicans
,
Franciscans
,
Servitae
,
&
Augustinians
,
and
was
never
to
be
show'd
,
but
when
they
were
by
:
it
was
also
decreed
,
that
it
should
not
be
in
the
Liberty
of
any
Mortal
to
carry
it
any
whither
out
of
Town
,
nay
it
was
Banishment
for
any
one
to
propose
so
much
.
They
also
,
the
better
to
grace
the
solemnity
of
showing
it
,
ordered
the
Fathers
to
appear
in
costly
Habits
;
Drums
,
Trumpets
,
Organs
,
Bells
,
and
a
Musical
Consort
to
sound
at
that
time
;
and
they
took
a
publick
Oath
of
those
,
to
whose
care
it
was
committed
(
confirmed
by
taking
the
Sacrament
in
the
presence
of
the
Bishop
,
and
Magistrates
,
and
all
the
Clergy
)
to
look
carefully
to
it
.
Three
appointed
times
of
the
Year
,
they
decreed
it
should
be
shown
,
the
Fraternities
accompanying
it
from
the
Palatine
Chappel
to
S.
Laurence
Church
;
and
there
in
a
Pulpit
,
one
of
the
chief
Prelates
,
should
hold
it
to
be
seen
,
the
space
of
one
Hour
,
Morning
and
Afternoon
:
After
this
it
was
ordered
to
be
shown
only
once
a
Year
;
but
that
Law
was
abrogated
a
while
after
,
upon
the
clamorous
Petitions
of
devout
People
.
But
now
the
Controversie
grew
hot
,
between
the
Senenses
(
whose
Clients
the
Clusians
were
)
and
the
Perusians
:
and
one
while
the
Pope
hears
of
the
Miracles
that
were
done
by
the
Ring
,
since
it
came
to
Perusia
,
and
how
fit
it
was
,
that
famous
City
should
still
retain
it
:
Then
the
Embassadors
of
Sena
were
brought
to
him
,
by
means
of
Cardinal
Riarius
and
Vrsinus
,
to
whom
they
had
promised
25000
Pieces
of
Gold
,
in
case
by
their
means
the
Clusians
should
get
the
day
,
(
which
I
much
wonder
that
it
did
not
determine
the
business
)
and
they
represent
to
him
,
how
much
the
Perusians
had
been
heretofore
beholden
to
them
,
how
ungrateful
they
had
been
to
them
in
this
affair
,
and
sacrilegious
in
detaining
that
which
they
had
got
by
theft
,
&c.
The
Pope
appoints
Eight
Cardinals
to
hear
the
matter
,
and
to
weigh
the
Reasons
on
both
sides
,
and
in
the
mean
while
enjoyns
the
contending
Parties
to
live
in
peace
,
telling
them
how
absurd
a
thing
it
was
,
that
the
Ring
which
was
a
pledge
of
Love
and
Conjugal
affection
,
should
now
be
an
occasion
of
contention
and
strife
:
(
and
it
was
absurd
enough
in
all
conscience
,
without
this
witty
Reason
which
the
Pope
gives
.
)
The
Embassadors
on
both
sides
,
returned
,
and
were
gladly
received
,
the
Perusians
especially
rejoyced
,
thinking
their
cause
was
the
better
supported
.
But
the
two
forenamed
Cardinals
,
being
allured
with
the
great
promises
which
the
Senenses
made
to
them
,
in
case
they
could
overthrow
the
Perusians
,
went
thither
to
sollicit
their
cause
;
where
being
honourably
received
,
they
,
in
the
name
of
the
Pope
,
began
to
urge
the
Perusians
to
restore
the
Ring
,
that
had
,
for
so
many
Ages
,
belonged
to
them
of
Clusium
,
and
in
generosity
,
not
to
suffer
such
a
reproachful
mark
of
injustice
to
lye
upon
them
;
this
they
discoursed
at
first
more
privately
,
afterwards
openly
,
and
at
last
came
so
far
as
to
threaten
them
with
the
sad
effects
of
War
,
in
case
they
refused
.
But
while
these
things
were
thus
transacted
Cardinal
Riarius
dies
in
the
flower
of
his
Age
,
being
but
28
Years
old
,
and
the
Perusians
,
being
frighted
with
the
Authority
of
the
other
,
prepare
for
War
,
and
begin
better
to
fortify
themselves
;
they
send
Embassadors
to
Venice
,
Florence
,
Millan
and
Naples
,
to
intreat
their
assistance
,
and
raised
a
Band
of
men
.
A
few
Moneths
after
,
the
Perusians
began
some
skirmishes
against
the
Clusians
,
who
preyed
upon
their
flocks
,
and
laid
hands
on
the
Countrey-men
they
met
,
and
put
them
in
hold
;
neither
did
the
Perusians
spare
the
Fields
of
the
Bishop
of
Clusium
.
(
Though
dull
and
carnal
men
,
who
do
not
understand
the
worth
of
Reliques
,
would
be
apt
to
think
it
had
been
much
better
,
that
this
Ring
had
at
first
been
thrown
after
one
of
the
Nayles
of
the
Cross
,
into
the
Sea
,
than
that
such
a
stir
should
have
been
made
about
it
.
)
But
the
Perusians
had
reason
to
take
more
heart
,
because
they
were
favoured
by
many
great
ones
,
and
at
that
time
Cardinal
Fortebrachius
made
attempts
of
war
upon
the
Senenses
.
The
Perusians
after
this
,
endeavour
to
oblige
the
Pope's
Kindred
,
especially
Hieron
.
Bassus
the
Nephew
of
Sixtus
,
who
was
newly
made
Cardinal
,
and
favoured
their
affairs
.
But
they
of
Sena
,
being
perplex'd
with
many
troubles
that
befell
them
,
grew
more
cold
in
their
prosecutions
;
and
some
at
Rome
gave
the
Pope
counsel
(
which
he
had
also
before
threatned
)
to
demand
,
that
the
Ring
should
be
brought
to
Rome
,
and
placed
in
one
of
the
two
Houses
,
dedicated
to
the
Bl.
Virgin
,
which
he
had
repaired
:
accordingly
by
a
Letter
dated
,
Dec.
18.
1480.
the
Pope
desired
the
Perusians
to
deliver
the
Ring
to
J.
Baptista
de
Sabellis
,
his
Cardinal
Legat
,
promising
to
put
it
in
some
venerable
Temple
of
the
City
,
and
to
give
them
holy
Reliques
in
recompence
to
their
content
.
But
when
the
Legat
came
to
urge
the
Perusians
to
comply
with
the
Pope's
desires
,
instead
of
answering
to
what
he
said
,
they
burst
out
into
teares
and
howlings
,
cast
themselves
to
the
ground
before
him
,
and
with
sighs
,
and
beating
their
breasts
,
in
the
most
pitteous
manner
,
beseeched
and
begg'd
of
him
,
to
implore
the
favour
of
the
Pope
on
their
behalf
.
He
was
so
moved
with
their
teares
and
sad
complaints
,
that
he
became
a
suppliant
by
his
Letters
to
the
Pope
on
their
behalf
,
which
joyned
with
a
moving
Oration
,
of
Hieron
.
Riarius
,
made
the
Pope
alter
his
determination
,
and
let
the
Ring
still
abide
there
.
Also
by
the
Pope's
interposing
,
the
differences
betwixt
the
Senenses
and
the
Perusians
were
composed
,
and
by
agreement
,
they
were
to
have
no
more
words
about
the
Ring
;
and
Marcus
Barbus
is
perswaded
to
mitigate
by
his
Authority
the
unpeaceable
minds
of
the
Clusians
.
But
while
these
things
are
menaging
,
Pope
Sixtus
IV.
dies
;
and
the
Controversie
was
not
fully
decided
,
till
the
3d.
Year
of
Pope
Innocent
the
VIII
.
an.
1486.
When
,
the
contending
Parties
agreed
,
being
weary
of
squabling
,
to
leave
the
matter
to
be
determined
by
the
Pope
,
and
Cardinal
Piccolominaeus
,
who
did
that
which
Eight
Cardinals
before
could
not
effect
,
and
the
Ring
was
adjudged
to
Perusia
:
who
testified
how
welcome
the
News
was
which
their
Embassadors
brought
them
by
making
Bone-fires
,
and
turning
the
very
Night
into
Day
,
by
Flames
and
Torches
,
and
showing
all
other
imaginable
expressions
of
joy
,
&c.
And
now
for
the
greater
honor
of
the
sacred
Ring
,
the
Perusians
removed
it
from
the
Palatine
House
,
to
a
more
worthy
place
;
for
to
this
end
they
built
a
Chappel
in
S.
Laurence
his
Church
;
and
caused
this
Inscription
to
be
placed
on
high
.
Hîc
sociata
suo
colitur
Regina
marito
,
Et
facili
justas
accipit
aure
preces
.
Hâc
sacer
intactae
Matris
jacet
annulus
aede
,
Qui
dedit
,
est
custos
muneris
ille
sui
.
That
is
,
Here
Heav'ns
great
Queen
is
worshipt
with
her
Spouse
,
A
gracious
Ear
to
all
just
Pray'rs
she
lends
.
The
untoucht
Mother's
Ring
lies
in
this
House
,
And
he
that
gave
't
,
his
Gift
with
care
defends
.
Also
against
the
Festival
dedicated
to
Joseph
and
Mary
,
they
caused
a
curious
Piece
to
be
drawn
,
by
one
Peter
,
a
Perusian
Painter
;
in
which
was
elegantly
represented
the
Temple
of
Jerusalem
;
and
in
the
open
Court
of
the
Temple
was
drawn
on
one
side
a
Chorus
of
Virgins
,
and
on
the
other
side
a
Chorus
of
young
Men
,
with
withered
Rods
in
their
hands
,
and
one
of
them
breaking
his
Rod
upon
his
Knee
in
anger
,
seeing
Joseph's
Rod
to
flourish
:
Also
the
High-Priest
was
represented
taking
hold
of
the
hands
of
Joseph
and
Mary
,
and
preparing
with
the
Ring
to
espouse
them
.
There
was
also
instituted
a
Society
of
Seculars
,
called
the
Sodality
of
S.
Joseph
,
who
together
with
the
Clergy
of
S.
Laurence
Church
,
were
perpetually
to
serve
in
the
Chappel
where
the
Ring
was
,
and
a
Statue
was
placed
at
the
right
hand
of
the
Altar
,
dedicated
to
S.
Joseph
,
which
was
publickly
produced
upon
his
Festival
,
on
the
19
of
March.
Thus
the
Perusians
being
inriched
with
their
prey
triumphed
over
the
carelesness
of
the
Clusians
.
[
Thus
far
the
account
of
Laurus
.
]
This
story
,
I
think
upon
the
very
relating
of
it
,
without
any
farther
commentary
upon
it
,
must
needs
appear
to
any
judicious
and
unprejudiced
Reader
,
to
be
the
most
egregious
piece
of
Foolery
,
that
ever
entertained
the
World
for
so
long
a
time
:
and
I
will
be
very
thankful
to
Mr.
Cressy
,
if
for
the
credit
of
his
Religion
,
he
will
be
pleased
to
match
this
story
with
any
thing
equally
ridiculous
among
Turks
,
or
Heathens
:
for
it
grieves
me
,
that
any
that
bear
the
name
of
Christians
,
should
run
into
such
extravagant
.
Follies
,
as
the
most
absurd
Religions
in
the
World
were
never
guilty
of
.
It
might
be
sufficient
to
stagger
the
Faith
of
any
wise
Man
in
this
Perusian
Ring
;
to
tell
him
what
Bollandus
(
or
his
Continuer
)
has
observed
;
The
one
is
Buxtorfius
(
in
his
Book
,
De
sponsalibus
&
divortiis
,
Sect.
45.
De
forma
&
modo
desponsandi
)
where
he
shows
,
that
their
Espousals
were
performed
these
3
ways
;
by
Money
,
by
an
Instrument
in
Writing
,
or
Concubitu
:
which
last
way
as
less
honest
,
though
they
suppose
it
lawful
according
to
the
Law
of
Moses
,
yet
has
no
longer
place
,
but
is
prohibited
under
the
penalty
of
beating
[
*
](A56589-e27930-b)
*
See
of
this
more
largely
,
Seldens
Vxor
Hebraic
.
lib.
2.
cap.
2.
.
He
tells
us
indeed
(
Sect.
57.
)
of
their
confirming
espousals
by
a
Ring
,
out
of
some
of
their
later
Authors
,
but
he
expresly
adds
,
that
Maimonides
never
mentions
any
thing
of
it
.
And
though
he
mentions
,
out
of
a
Book
of
Victor
de
Carben
,
a
baptized
Jew
,
(
Printed
at
Cohen
,
an.
1509.
)
that
the
Jews
take
great
care
,
to
put
the
Ring
upon
the
Fore-finger
of
her
that
is
espoused
,
because
they
write
,
that
Mary
,
when
she
was
espoused
to
Joseph
,
wore
her
Ring
on
the
Middle-finger
,
whence
no
Jewish
Woman
will
put
hers
to
this
day
upon
that
Finger
;
yet
,
says
Buxtorf
,
I
could
never
meet
with
any
such
thing
in
their
Books
:
and
indeed
he
was
not
worthy
to
be
Baptized
into
that
Church
,
that
could
not
invent
such
a
story
of
his
own
head
,
with
all
his
old
Jewdaisme
to
help
him
.
The
other
Author
is
the
Learned
Selden
,
who
tells
us
,
that
though
there
are
to
be
found
some
slender
Testimonies
in
the
Jewish
Rituals
,
Leo
Mutinensis
,
the
Ruler
of
the
Synagogue
at
Venice
,
that
the
use
of
a
Ring
is
very
rare
among
that
Nation
:
and
Selden
says
,
he
never
remembers
the
least
mention
of
a
Sponsal
Ring
in
the
whole
body
of
the
Thalmud
:
But
the
ancient
way
among
them
was
,
to
give
to
the
Woman
a
Piece
of
Money
(
or
its
value
)
as
a
pledge
of
their
contract
of
Marriage
:
but
the
Later
Jewes
observing
,
that
other
Nations
used
a
Ring
for
such
a
Token
and
pledge
,
[
*
](A56589-e28310-b)
*
Annulus
autem
debet
esse
ex
auro
puro
,
sine
gemma
inserta
,
idque
ideo
,
ne
fraus
aliqua
intervenire
possit
,
adulterinam
sc.
gemmam
pro
vera
,
vil●m
pro
pretiosa
sponsae
offerendo
,
&
hac
ratione
desponsatio
fiat
erronea
&
vana
.
Buxtorf
.
loc.
citat
.
sec.
57.
without
any
stone
in
it
,
lest
any
cheat
should
happen
,
by
offering
an
adulterate
Jewel
for
a
true
one
,
a
common
for
a
precious
one
,
and
so
the
Espousals
become
erroneous
and
void
.
As
for
such
as
have
,
with
Laurus
,
the
faculty
of
running
up
the
use
of
such
Sponsal
Rings
,
as
high
as
Moses
his
days
,
because
that
among
the
offerings
of
the
Children
of
Israel
to
the
Tabernacle
,
we
read
of
Rings
and
Onyx-stones
;
they
may
next
,
Elder
Buxtorf
out
of
the
Talmud
,
(
calamistratam
)
with
leaping
and
dancing
.
There
is
nothing
indeed
more
common
in
this
Church
,
than
to
seek
to
countenance
their
Fables
and
Follies
,
by
Texts
of
Scripture
,
where
only
the
sound
of
one
Word
,
without
the
least
regard
to
the
sense
of
it
,
is
enough
to
serve
their
purpose
;
of
which
take
an
instance
or
two
.
We
are
told
concerning
St.
Endeus
,
that
leaving
his
Government
,
1
,
2.
and
taking
the
habit
of
a
Monk
,
his
Companions
came
to
endeavour
to
draw
him
from
his
purpose
,
but
upon
the
prayers
of
St.
Fanchea
,
and
her
making
the
sign
of
the
Cross
,
their
Feet
immediately
stuck
to
the
Earth
like
immoveable
stones
;
but
hereupon
becoming
sensible
of
their
fault
,
and
promising
repentance
,
their
Feet
were
again
loosed
,
and
they
went
their
way
;
in
which
(
says
the
Author
of
the
Life
)
was
fulfilled
that
of
our
Lord
,
Whatsoever
ye
shall
bind
on
Earth
shall
be
bound
in
Heaven
,
and
whatsoever
ye
shall
loose
on
Earth
shall
be
loosed
in
Heaven
.
We
have
another
pleasant
instance
of
this
kind
,
in
the
Letters
of
the
Church
of
Antwerp
,
concerning
the
Praeputium
of
our
Saviour
,
cited
by
Bollandus
;
De
Jerusalem
exibunt
reliquiae
;
out
of
Jerusalem
shall
go
forth
Reliques
,
(
instead
of
,
a
remnant
.
)
And
in
another
place
,
Disperdam
de
loco
hoc
reliquias
,
I
will
disperse
Reliques
from
this
place
,
I
will
cut
off
the
remnant
of
Baal
from
this
place
:
And
in
another
Prophet
,
Possidere
faciam
reliquias
populi
hujus
;
I
will
make
them
to
possess
the
Reliques
of
this
people
;
I
will
make
the
remnant
of
this
people
to
possess
all
these
things
.
If
this
way
of
playing
with
Scripture
were
allowable
,
they
might
have
added
another
out
of
the
Prophet
Micah
(
chap.
2.12
.
)
In
unum
conducam
reliquias
Israel
—
tumultuabuntur
à
multitudine
hominum
:
I
will
gather
together
the
Reliques
of
Israel
—
they
shall
make
a
noise
by
reason
of
the
multitude
of
men
;
which
last
words
might
serve
as
well
as
the
rest
,
to
countenance
their
singing
,
when
the
Reliques
are
carried
in
procession
,
with
a
multitude
attending
them
:
But
this
by
the
way
.
And
now
,
after
all
these
things
I
have
said
,
are
well
considered
,
I
hope
,
without
any
dishonour
to
the
Bl.
Virgin
,
we
may
take
leave
to
set
a
far
less
price
upon
her
pretended
Ring
,
than
those
of
Perusia
have
done
;
and
to
laugh
at
their
folly
,
for
contending
in
such
good
earnest
about
it
.
I
will
refer
the
Reader
(
lest
I
should
tire
him
)
to
consult
another
Controversie
in
Bzovius
,
Duke
of
Venice
had
obtained
from
the
Grecians
,
with
a
very
strong
certificate
of
the
Truth
of
it
,
and
of
Miracles
wrought
by
it
;
but
it
was
upon
examination
found
to
be
a
cheat
,
and
that
his
true
body
was
at
Padua
long
before
,
only
without
a
head
(
which
the
Venetian
body
was
supplyed
with
)
and
his
head
had
been
long
preserved
at
a
Church
in
Rome
.
Rivet
also
gives
us
another
fine
entertainment
in
what
he
presents
us
with
,
[
*
](A56589-e29010-b)
*
I
have
measur'd
the
length
of
the
Sole
in
our
inches
,
and
it
is
just
7
inches
¼
;
perhaps
some
Ladies
of
the
Romish
perswasion
may
find
much
comfort
,
in
finding
their
Feet
just
fitting
this
measure
.
In
the
midst
of
the
Sole
is
written
this
.
The
measure
of
the
most
holy
Foot
of
our
Lady
;
And
then
is
added
.
Pope
John
XXII
.
hath
granted
to
those
that
shall
thrice
kiss
it
,
and
rehearse
3
Ave
Maries
with
devotion
to
her
blessed
honour
and
reverence
,
that
they
shall
gain
700
Years
of
Pardon
,
and
be
freed
from
many
Sins
.
I
cannot
well
omit
a
memorable
passage
in
Baronius
,
which
if
duly
considered
,
A
certain
crafty
Knave
,
understanding
that
the
Reliques
of
the
Saints
were
sold
at
so
dear
a
rate
(
he
mentions
before
,
how
the
Arm
of
S.
Austin
,
was
purchased
at
Papia
,
at
the
rate
of
a
Hundred
Talents
of
Silver
,
and
a
Talent
of
Gold
)
"
he
set
up
a
wicked
Trade
of
merchandizing
with
the
counterfeit
Reliques
of
the
Saints
,
of
whom
Glaber
relates
this
story
.
There
was
at
that
time
a
certain
ordinary
Fellow
,
a
crafty
Huckster
,
of
an
unknown
Name
and
Countrey
,
who
that
he
might
not
be
discovered
,
gave
himself
divers
Names
,
at
several
places
where
he
skulked
.
This
man
secretly
taking
up
the
Bones
of
dead
Men
out
of
their
Graves
,
sold
them
for
the
Reliques
of
Martyrs
or
Confessors
.
After
he
had
played
many
such
cheating
tricks
in
France
,
at
last
he
came
among
the
Alpes
,
where
a
sort
of
sottish
people
inhabit
.
There
he
called
himself
Steven
,
who
otherwhile
used
to
go
by
the
name
of
Peter
or
John.
There
,
after
his
wonted
manner
,
he
gathered
by
Night
in
a
sorry
place
,
the
Bones
of
an
unknown
person
,
which
putting
into
a
Chest
,
he
had
it
by
Revelation
from
an
Angel
,
that
those
were
the
Reliques
of
the
Martyr
Justus
.
All
the
idle
Countrey
people
flock
together
at
the
report
,
and
the
cheater
was
troubled
,
if
there
wanted
at
any
time
diseases
to
be
cured
.
Then
he
leads
the
weak
,
bestows
his
little
gifts
,
watches
whole
Nights
,
expecting
sudden
miracles
,
which
(
mark
well
)
are
sometimes
permitted
to
be
wrought
by
evil
spirits
,
to
try
men
that
before
have
been
sinful
,
which
doubtless
did
evidently
then
appear
,
&c.
And
a
little
after
,
Baronius
mentions
the
complaint
of
S.
Austin
,
that
in
Africk
,
many
Impostors
,
pretending
to
be
Monks
,
went
up
and
down
selling
Reliques
for
gain
,
which
they
called
the
Bones
of
Martyrs
.
And
methinks
he
himself
,
if
he
had
been
ingenuous
,
might
have
put
into
the
number
of
cheating
remains
,
that
which
he
mentions
upon
the
Roman
Martyrologie
.
That
the
most
holy
Fore-finger
of
John
the
Baptist
,
Behold
the
Lamb
of
God
,
&c.
was
brought
from
Jerusalem
into
the
Island
of
Melita
,
by
the
Brothers
of
S.
John's
Hospital
,
and
there
is
had
in
great
veneration
.
To
draw
towards
an
end
of
this
Digression
about
Reliques
;
I
cannot
but
approve
the
saying
of
Isaac
Casaubon
.
Hodiernas
reliquias
,
&c.
The
most
of
the
Modern
Reliques
,
are
either
of
uncertain
credit
,
or
plainly
counterfeit
and
false
,
which
ought
not
to
have
been
dissembled
by
the
defenders
of
them
,
if
they
had
taken
care
to
approve
their
piety
towards
God
;
which
is
well
matched
with
the
wise
discourse
of
Cassander
in
his
Consultation
,
Hodie
vero
cum
passim
,
&c.
At
this
day
,
when
all
places
every
where
seem
to
be
filled
with
the
Reliques
of
Saints
,
it
is
to
be
feared
,
lest
,
if
Bishops
and
Princes
would
use
that
diligence
they
ought
,
in
inquiring
and
judging
of
true
Reliques
,
great
and
abominable
Impostures
would
be
discovered
,
as
it
has
fallen
out
in
some
places
,
and
as
it
happened
of
old
to
S.
Martin
;
who
coming
to
a
place
of
his
Diocess
,
famous
for
the
Monument
of
a
certain
Martyr
so
accounted
,
he
found
the
Tomb
of
a
wicked
Thief
(
not
of
a
Martyr
)
frequented
and
venerated
by
the
People
,
which
presently
he
commanded
to
be
overturned
and
demolished
:
Though
they
also
ought
not
to
be
approved
,
who
through
hatred
of
superstition
,
have
violated
the
certain
Monuments
of
pious
men
,
and
with
the
greatest
Ignominy
have
thrown
away
and
dispersed
those
Bones
and
Ashes
,
which
even
the
most
barbarous
people
have
spared
.
Since
therefore
the
true
and
unquestionable
Reliques
are
very
few
,
especially
in
these
Provinces
;
and
many
of
those
that
are
shown
,
may
with
great
reason
be
suspected
;
since
the
frequenting
and
veneration
of
them
,
serves
piety
but
a
little
,
but
serves
superstition
or
gain
very
much
;
it
seems
a
great
deal
more
adviseable
,
that
there
should
be
no
showing
of
Reliques
;
but
that
the
people
should
be
provoked
to
venerate
the
true
Reliques
of
the
Saints
,
that
is
,
to
imitate
the
examples
of
their
piety
and
vertues
,
which
are
extant
in
Books
written
by
themselves
,
or
of
other
Men
concerning
them
.
It
were
a
most
easie
thing
,
if
this
discourse
did
not
swell
too
big
,
to
show
that
these
two
great
Men
last
named
,
had
just
occasion
thus
to
censure
the
Modern
Reliques
.
I
'le
give
the
Reader
a
tast
only
out
of
a
late
Book
;
that
he
may
see
and
detest
the
horrible
affront
,
viz.
The
holy
Syndon
(
or
Linnen
)
in
which
Christ's
body
was
buried
;
shown
at
Turin
.
The
Dish
in
which
Christ
ate
the
Paschal
Lamb
,
made
of
one
Emerald
;
at
Genua
.
A
Nail
of
our
Saviour's
Cross
,
fixt
on
the
Roof
of
the
Church
at
Milan
.
At
Rome
these
are
shown
.
The
Stone
upon
which
Abraham
offered
to
Sacrifice
his
Son
,
and
another
Stone
upon
which
our
Saviour
was
placed
,
when
he
was
presented
in
the
Temple
.
The
top
of
the
Lance
with
which
Christ's
side
was
pierced
,
and
the
Statue
of
Longinus
under
it
.
The
smock
of
S.
Prisca
,
in
which
she
was
Martyred
,
above
1400
Years
old
.
A
Thorn
of
that
Crown
of
Thorns
,
which
was
put
upon
our
Saviour's
Head.
The
Head
of
the
Woman
of
Samaria
,
who
was
converted
by
our
Saviour
.
The
Arm
of
S.
Anne
,
Mother
of
the
Bl.
Virgin
;
and
the
Chain
of
S.
Paul.
The
Table
upon
which
our
Saviour
did
eat
the
Paschal
Lamb.
Scala
Sancta
,
or
the
28.
steps
of
white
Marble
,
up
which
Christ
was
led
in
his
Passion
to
Pilate's
House
,
and
upon
some
of
which
are
shown
the
marks
of
his
blood
,
sent
by
Helena
from
Jerusalem
to
Constantine
.
A
Picture
of
our
Saviour
,
said
to
be
begun
by
S.
Luke
,
and
finisht
miraculously
by
an
Angel
,
or
(
as
others
say
)
that
S.
Luke
preparing
to
draw
it
,
and
falling
to
his
prayers
to
God
,
that
he
might
draw
his
Son
aright
,
when
he
rose
he
found
the
Picture
finished
.
The
holy
Crib
of
our
Saviour
.
The
Pillar
at
which
our
Saviour
was
whipped
.
At
Venice
these
are
shown
.
Some
of
our
Saviour's
blood
,
gather'd
up
at
his
Passion
,
with
the
Earth
it
was
spilt
upon
.
A
Thorn
of
the
Crown
of
Thorns
.
A
Finger
of
S.
Mary
Magdalen
.
A
piece
of
S.
John
Baptist's
skull
.
A
Tooth
of
S.
Mark
:
also
one
of
his
Fingers
,
and
his
Ring
with
a
Stone
in
it
.
A
piece
of
S.
John
Baptist's
habit
.
Some
of
the
Bl.
Virgin
's
Hair.
The
Sword
of
S.
Peter
.
A
piece
of
Christ's
white
Robe
,
when
he
was
set
at
naught
by
Herod
.
One
of
the
Stones
,
wherewith
S.
Steven
was
stoned
.
To
which
you
may
add
,
the
Hough
(
or
breath
)
of
S.
Joseph
,
which
an
Angel
inclosed
in
a
Vessel
,
as
he
was
cleaving
Wood
,
shown
as
a
Relique
in
France
.
And
now
methinks
I
wonder
,
it
never
came
into
their
heads
to
pretend
to
one
Relique
more
,
that
would
have
been
as
considerable
and
miraculous
as
any
of
these
;
viz.
The
Dust
upon
which
our
Saviour
wrote
,
with
the
Characters
still
upon
it
,
very
fair
and
legible
:
but
I
hope
,
now
they
are
put
in
mind
of
it
,
they
will
take
care
to
procure
it
.
So
I
put
an
end
to
this
long
Digression
.
But
now
it
is
fit
we
should
return
to
our
3
Kings
,
whom
we
may
seem
to
have
forgotten
;
If
you
look
back
again
upon
the
prayer
to
them
,
you
will
find
a
piece
of
old
Rome's
Heathenism
[
*
](A56589-e30150-b)
*
Lud.
Vives
notis
in
Augustin
.
de
civit
.
Dei.
lib.
8.
c.
27.
Edit.
an.
1596.
Multi
Christiani
in
re
bona
plerumque
percant
,
quòd
Divos
Divasq
:
non
aliter
venerantur
quàm
Deum
.
Nec
video
in
multis
quid
sit
discrimen
inter
eorum
opinionem
de
Sanctis
,
&
id
quod
Gentiles
putabant
de
Diis
suis
.
This
saying
the
Lovain
Divines
thought
the
Church
of
Rome
so
much
concerned
in
,
that
they
censured
it
there
,
and
it
was
left
out
of
a
Paris
Edition
.
an.
1613.
It
had
as
little
kindness
for
them
,
as
that
part
of
the
10
Commandements
,
Thou
shalt
not
make
to
thy self
a
Graven
Image
,
&c.
Which
therefore
they
use
to
leave
out
of
their
Catechismes
,
and
so
it
is
left
out
of
the
Manual
of
Godly
Prayers
,
and
the
Institutio
Christiana
,
before
the
Office
of
the
Bl.
Virgin
,
omits
it
.
revived
;
I
mean
,
in
invocating
them
for
success
in
Journeys
.
For
every
one
knows
,
that
as
they
had
their
Tutelar
Gods
for
Countreys
and
Cities
(
wherein
too
they
have
been
seconded
by
this
Churches
practice
of
assigning
particular
Saints
to
the
Patronage
of
Places
and
Nations
;
as
S.
George
for
England
,
S.
James
for
Spain
,
S.
Denis
for
Paris
,
S.
Patrick
for
Ireland
,
S.
David
for
Wales
,
&c.
)
So
also
they
appropriated
particular
Imployments
and
Offices
to
their
Deities
;
and
one
was
to
be
called
upon
in
War
;
another
in
Sickness
;
one
was
more
powerful
by
Land
,
and
another
by
Sea
;
one
taught
Eloquence
,
and
another
Physick
:
onely
the
superstition
and
folly
of
New
Rome
,
is
worse
than
that
of
the
Old
in
this
regard
,
that
they
could
content
themselves
with
one
Aesculapius
in
all
matters
that
related
to
Physick
and
Diseases
;
but
these
must
have
almost
as
many
Saints
to
invoke
,
as
there
are
Maladies
to
be
cured
.
One
Saint
is
good
for
sore
Breasts
[
(a)
](A56589-e30400-b)
(a)
S.
Agatha
.
,
and
another
to
help
in
the
Tooth-ach
[
(b)
](A56589-e30410-b)
(b)
S.
Apollonia
.
;
one
for
Feavers
[
(c)
](A56589-e30420-b)
(c)
S.
Sigismund
.
,
and
another
for
Inflammations
[
(d)
](A56589-e30430-b)
(d)
S.
Anthony
.
;
and
if
they
do
give
a
more
general
Licence
about
Diseases
,
they
will
not
trust
it
in
the
hands
of
one
alone
,
but
he
shall
have
a
Fellow-saint
joyned
with
him
,
and
then
Cosmus
in
Consultation
with
Damian
,
will
not
fail
to
help
:
and
so
in
the
desperate
case
of
the
Plague
,
for
the
greater
encouragement
of
the
Patients
,
S.
Rocch
is
joyned
with
S.
Sebastian
:
In
the
pains
of
Child-birth
,
S.
Margaret
no
doubt
can
do
as
much
as
Lucina
,
and
in
the
danger
of
shipwrack
,
S.
Nicholas
as
Neptune
;
but
however
it
will
do
well
to
have
two
strings
to
ones
Bow
,
and
the
Bl.
Virgin
in
both
is
to
be
called
in
at
a
dead
lift
:
in
the
latter
case
indeed
,
now
that
it
comes
into
my
mind
,
they
had
their
Venus
orta
mari
,
sprung
from
the
Sea
,
to
invoke
;
and
now
,
not
to
be
a
whit
behind
them
,
this
Church
sings
,
Ave
maria
maris
stella
,
Hayl
Mary
the
Star
of
the
Sea
.
But
let
us
hear
a
little
farther
their
addresses
to
the
three
Kings
;
(
for
of
that
great
Queen
we
shall
have
occasion
to
speak
more
hereafter
)
Thus
then
I
find
it
,
in
the
Hours
of
the
Bl.
Virgin
on
Epiphany
day
,
January
6.
O
Rex
Jaspar
,
Rex
Melchior
,
Rex
Balthasar
,
rogo
vos
per
singula
nomina
,
rogo
vos
per
Sanctam
Trinitatem
,
rogo
vos
per
regem
regum
,
quem
vagientem
in
cunis
videre
meruistis
;
ut
compatiamini
tribulationibus
meis
hodiè
,
&
intercedite
pro
me
ad
Dominum
,
cujus
desiderio
exules
facti
estis
:
&
sicut
vos
per
Angelicam
nunciationem
de
reditu
ad
Herodem
eripuit
,
ita
me
hodie
liberare
dignetur
ab
omnibus
inimicis
meis
visibilibus
&
invisibilibus
,
&
à
subitanea
&
improvisa
morte
,
&
ab
omni
confusione
mala
,
&
ab
omni
periculo
corporis
&
animae
.
O
King
Jaspar
,
King
Melchior
,
King
Balthasar
,
I
intreat
you
by
all
your
names
,
I
intreat
you
by
the
holy
Trinity
,
I
intreat
you
by
the
King
of
Kings
,
whom
you
had
the
honour
to
sée
when
he
was
a
crying
infant
in
his
Cradle
,
that
you
would
compassionate
my
tribulations
this
day
,
and
intercede
for
me
to
the
Lord
,
for
the
desire
of
séeing
whom
,
you
became
exiles
;
and
as
he
by
the
message
of
an
Angel
,
preserved
you
from
returning
to
Herod
,
so
may
he
vouchsafe
to
deliver
me
this
day
from
all
mine
enemies
,
visible
and
invisible
,
and
from
suddain
&
unforeséen
death
,
and
from
all
evil
confusion
,
and
from
all
danger
of
body
and
soul
.
Thus
it
hath
pleased
this
Church
,
to
grace
these
3
with
the
special
Patronage
of
Travellers
,
and
to
use
their
names
,
together
with
the
Guardian
Angel.
Therefore
in
the
forenamed
Hours
of
Sarum
,
we
have
this
Direction
given
.
Whan
thou
first
goest
out
of
thy
House
,
bless
thee
,
saying
thus
.
CRux
Triumphalis
Domini
nostri
Jesu
Christi
;
ecce
vivificae
crucis
Dominicum
signum
;
fugite
partes
adversae
.
In
nomine
Patris
&
Filii
&
Spiritus
Sancti
.
Amen
.
DEus
qui
tres
Magos
Orientales
,
Jaspar
,
Melchior
&
Balthasar
,
ad
praesepe
Domini
stellâ
duce
conduxisti
,
conduc
me
ad
loca
proposita
,
sine
totius
adversitatis
impedimento
;
&
qui
eos
conduxisti
Angelo
nunciante
,
reduc
me
teipso
auxiliante
,
Per
eundem
Christum
,
&c.
Angele
qui
meus
es
custos
,
pietate
supernâ
,
Me
tibi
commissum
serva
,
defende
,
guberna
.
THe
Triumphal
Cross
of
our
Lord
Iesus
Christ
;
behold
the
Lords
sign
of
the
Life-giving
cross
;
fly
away
all
ye
adverse
powers
;
in
the
name
of
the
Father
,
and
the
Son
,
and
the
Holy
Ghost
.
Amen
.
O
God
,
who
didst
lead
the
3
Eastern
Magi
,
Jaspar
,
Melchior
and
Balthazar
,
to
the
cratch
of
our
Lord
,
by
the
guidance
of
a
star
;
conduct
me
without
any
afflictive
impediment
,
to
the
places
I
design
to
go
to
;
and
thou
that
didst
conduct
them
by
an
Angels
message
,
bring
me
back
by
thy
help
,
Through
Jesus
Christ
,
&c.
O
Angel
Guardian
,
unto
thee
my self
I
have
commended
;
May
I
by
thy
great
kindness
be
kept
,
govern'd
&
defended
.
Now
I
profess
,
such
is
the
weakness
of
my
small
wit
,
that
I
cannot
possibly
see
how
it
follows
,
that
because
these
3
,
by
a
Divine
direction
,
took
a
long
Journey
,
to
visit
the
New-born
Saviour
of
the
World
,
that
therefore
we
,
without
any
such
direction
should
invoke
their
conduct
in
our
Travels
;
[
For
I
hope
no
wise
man
will
think
this
Invocation
sufficiently
warranted
by
the
Tale
of
Picardus
(
out
of
Erhardus
Winheims
Sacrarium
Coloniae
Agrippinae
)
concerning
one
John
Aprilius
,
who
when
he
was
hanged
,
implored
the
patronage
of
the
holy
Magi
(
I
suppose
because
of
the
long
journey
he
was
going
to
take
,
when
he
should
be
turned
off
the
Ladder
)
and
after
3
days
was
found
alive
,
three
Kings
,
proceed
we
to
other
Instances
.
De
S.
Dionysio
&
Sociis
.
DEus
,
qui
hodiernâ
die
Beatum
Dionysium
Martyrem
tuum
atque
pontificem
virtute
constantiae
in
passione
roborasti
;
quique
illi
ad
praedicandum
Gentibus
gloriam
tuam
,
Rusticum
&
Eleutherium
sociare
dignatus
es
;
tribue
nobis
quaesumus
,
eorum
imitatione
,
pro
amore
tuo
prospera
mundi
despicere
,
&
nulla
ejus
adversa
formidare
.
Per
Dominum
.
Of
S.
Denys
and
his
Companions
.
The
Prayer
.
O
God
,
who
this
day
didst
strengthen
thy
Martyr
&
Bishop
S.
Denys
,
with
the
vertue
of
constancy
in
suffering
;
and
who
didst
vouchsafe
to
joyn
with
him
Rusticus
and
Eleutherius
for
to
preach
thy
glory
to
the
Gentiles
;
Grant
us
we
beséech
thée
,
in
imitation
of
them
to
despise
,
for
the
Love
of
thée
,
the
worlds
prosperities
,
and
to
fear
none
of
its
adversities
.
Through
our
Lord
.
NOTES
.
This
Saint
,
who
is
the
great
Patron
of
France
,
is
supposed
to
be
the
same
that
is
mentioned
in
the
Acts
,
under
the
name
of
Dionysius
the
Areopagite
,
though
there
is
great
reason
to
believe
the
contrary
,
Sulpitius
Severus
,
who
tells
us
,
that
under
the
Reign
of
Aurelius
the
Son
of
Antoninus
,
tum
primùm
inter
Gallias
martyria
visa
;
the
first
Martyrdomes
in
France
were
under
his
persecution
;
long
before
which
the
Areopagite
must
have
been
dead
;
which
testimony
of
Severus
is
so
strong
,
that
even
their
own
men
have
defended
it
,
and
pleaded
for
a
distinction
betwixt
the
Parisian
Dionysius
,
and
the
Areopagite
;
(
see
Joh.
Lannoy
his
3
Dissertations
.
)
But
if
they
were
right
as
to
the
person
,
yet
the
Breviaries
have
made
a
fabulous
story
of
him
,
which
it
would
be
too
tedious
to
recite
in
all
its
circumstances
,
but
I
'le
give
a
tast
,
out
of
the
Breviary
of
Sarum
.
He
is
said
to
be
sent
into
France
,
by
Pope
Clemens
,
to
preach
the
Gospel
,
accompanied
with
Rusticus
and
Eleutherius
;
and
preaching
with
great
zeal
at
Paris
,
in
the
time
of
Domitian's
persecution
,
they
were
laid
hold
of
by
the
Roman
Governour
Sisinnius
,
(
the
later
Breviaries
call
him
Fescenninus
)
who
inflicted
various
torments
on
them
,
and
cast
them
into
prison
;
where
S.
Denys
consecrated
the
Eucharist
,
and
at
the
time
when
the
Holy
Bread
was
broken
,
so
great
a
Light
shone
upon
him
,
that
all
greatly
wondered
.
In
this
light
Jesus
Christ
himself
came
,
and
took
the
Bread
,
and
gave
it
to
him
,
saying
.
Take
this
,
my
dear
Denys
,
(
chare
meus
)
and
incouraged
him
with
the
promise
of
great
rewards
to
him
and
his
hearers
in
God's
Kingdom
.
After
this
,
he
and
his
two
Companions
refusing
to
sacrifice
to
the
Heathen
Gods
,
they
were
all
beheaded
in
one
and
the
same
moment
,
whose
Tongues
,
after
their
Heads
were
cut
off
,
did
still
confess
the
Lord
.
And
to
declare
the
merits
of
the
Martyr
Denys
,
after
he
was
beheaded
,
he
stood
upon
his
Feet
,
and
taking
up
his
own
Head
in
his
Arms
,
he
carried
it
to
the
place
where
it
now
lies
buried
.
Thus
France
glories
in
the
Reliques
of
this
Saint
;
yet
Baronius
tells
us
,
that
Ratisbonne
in
Germany
has
long
contested
with
them
about
it
,
[
*
](A56589-e31750-b)
*
But
why
not
2
Bodies
as
well
as
2
Thumbs
of
one
Saint
:
for
the
Virgins
of
a
Nunnery
in
Ireland
,
that
were
very
desirous
of
Reliques
,
found
the
Thumb
of
S.
Senanus
lying
on
the
ground
by
his
dead
Body
,
and
yet
(
which
was
the
miracle
)
neither
of
his
hands
wanted
a
Thumb
or
a
Finger
.
Oh
the
Thumb
!
Col●anus
in
supplement
.
vi●
.
S.
Senani
.
nu.
42.
:
and
both
of
them
are
mistaken
,
if
they
of
Prague
have
not
been
cheated
;
Glory
be
to
thee
,
O
Lord
.
The
Roman
Missal
also
in
Folio
(
Paris
.
1520
)
tells
the
very
same
story
in
a
long
Prosa
(
where
there
is
mention
of
Sisinnius
)
of
which
take
a
few
Verses
towards
the
end
.
Seniore
celebrante
Missam
,
turbâ
circumstante
Christus
adest
,
comitante
Coelesti
frequentiâ
.
Specu
clausum
carcerali
Consolatur
,
&
vitali
Pane
cibat
,
immortali
Coronandum
gloriâ
.
Prodit
Martyr
conflicturus
,
Sub
securi
stat
securus
,
Ferit
Lictor
,
sicque
victor
Consummatur
gladio
.
Sed
cadaver
mox
erexit
,
Truncus
truncum
caput
vexit
Quo
ferente
hoc
direxit
Angelorum
concio
.
Tam
praeclara
passio
Repleat
nos
gaudio
.
Amen
.
While
round
the
saint
in
crouds
the
people
stand
,
As
he
the
Mass
devoutly
celebrates
,
Christ
he
himself
appears
,
a
glorious
band
Of
the
Celestial
Host
upon
him
waits
.
He
cheers
th'
imprison'd
Saint
with
joys
divine
His
own
hand
feeds
him
with
immortal
bread
;
He
tries
him
now
,
but
after
does
design
To
set
a
glorious
Crown
upon
his
Head.
And
now
the
Martyr
bravely
comes
to
fight
,
Vnder
the
sharpned
Axe
he
stands
secure
,
The
Lictors
blow
,
though
't
was
directed
right
,
Did
only
make
this
Champions
conquests
sure
.
He
fell
indeed
,
but
presently
arose
,
The
breathless
Body
findes
both
feet
and
way
,
He
takes
his
Head
in
hand
,
and
forward
goes
,
Till
the
directing
Angels
bid
him
stay
.
Well
may
the
Church
triumphantly
proclaim
This
Martyr's
Death
,
and
never
dying
fame
.
The
present
Breviary
also
retains
this
ridiculous
passage
concerning
his
carrying
of
his
Head
,
And
now
it
may
not
be
amiss
to
make
a
few
farther
Reflexions
upon
some
pieces
of
his
Legend
;
and
I
shall
begin
with
that
of
Christ's
miraculous
appearing
in
the
Administration
of
the
Eucharist
.
Now
though
I
think
no
body
need
be
much
concerned
in
relations
of
this
kind
,
that
are
made
by
those
who
tell
us
that
People
can
speak
when
their
Tongues
are
out
of
their
Heads
[
*
](A56589-e32450-b)
*
See
the
2d
.
Lesson
of
Longinus
.
,
or
can
carry
their
Heads
in
their
hands
;
yet
I
find
Mr.
Cressy
is
very
fond
of
such
passages
;
and
I
doubt
he
might
take
it
ill
,
if
I
should
pass
over
a
story
he
tells
to
the
same
purpose
,
and
lays
a
great
deal
of
stress
upon
it
,
for
the
establishing
his
Catholick
Faith.
It
is
concerning
S.
Odo
,
When
he
was
come
to
confraction
,
presently
the
fragments
of
the
Body
of
Christ
,
which
he
held
in
his
hands
,
began
to
pour
forth
Blood
into
the
Chalice
;
whereupon
he
shed
(
Good
Man
!
)
tears
of
joy
,
and
beck'ning
to
them
that
wavered
in
their
faith
,
to
come
near
and
see
the
wonderful
work
of
God
,
as
soon
as
they
beheld
it
,
they
cryed
out
,
O
holy
Prelate
,
to
whom
the
Son
of
God
has
been
pleased
to
reveal
himself
visibly
in
the
Flesh
,
pray
for
us
,
that
the
Blood
we
see
here
present
to
our
eyes
,
may
again
be
changed
,
lest
for
our
unbelief
the
Divine
vengeance
fall
upon
us
;
He
prayed
accordingly
;
after
which
looking
into
the
Chalice
,
he
saw
the
Species
of
Bread
and
Wine
,
where
he
had
left
Blood.
[
To
which
may
be
added
a
story
in
the
Festivale
,
which
may
make
a
good
Comment
upon
this
of
Mr.
Cressy
concerning
these
Miraculous
Changes
of
the
Elements
in
the
Sacrament
.
A
Jew
once
went
with
a
Cristen
man
into
a
Church
and
heard
Mass
;
when
the
Mass
was
done
,
the
Jew
said
to
him
.
If
I
had
eaten
as
much
as
thou
hast
,
I
would
not
be
a
hungred
,
as
I
trow
,
in
three
days
.
Forsooth
said
the
Christian
,
I
eat
no
manner
of
Meat
this
day
.
Then
said
the
Jew
,
I
saw
thee
eat
a
Child
,
the
which
the
Priest
held
up
at
the
Altar
:
Then
came
there
a
fair
man
,
that
had
many
children
in
his
Lap
,
and
he
gave
each
Christen
man
a
child
,
such
as
the
Priest
eat
.
The
same
also
we
are
told
of
S.
Wittekindus
,
that
in
the
Administration
of
the
Eucharist
,
[
*
](A56589-e32800-b)
*
Thus
they
have
abused
Macarius
(
who
deserved
better
)
by
telling
us
,
that
finding
a
Thief
plundering
his
Cell
,
he
,
as
if
he
had
been
a
stranger
,
helped
him
to
load
his
Horse
with
his
own
goods
,
saying
these
words
of
Job
,
We
brought
nothing
into
this
World
,
and
it
is
certain
we
can
carry
nothing
out
,
the
Lord
gave
,
and
as
the
Lord
pleases
every
thing
comes
to
pass
,
blessed
be
the
Lord
in
all
things
.
Of
whom
the
Legenda
has
left
also
this
wise
Memorial
,
that
Macarius
having
on
a
time
killed
a
Flea
that
bit
him
,
he
was
so
penitent
thereupon
,
that
he
went
six
Moneths
naked
in
the
Wilderness
,
that
the
Fleas
by
biting
him
might
have
their
revenge
upon
him
at
full
.
(
though
his
Monk
Godofred
,
who
saw
him
do
it
,
while
he
was
reciting
his
Canonical
Hours
,
durst
not
cry
out
to
take
him
,
lest
he
should
break
his
Rule
of
Silence
)
S.
Odo
commanded
,
in
stead
of
punishing
him
,
Five
shillings
to
be
given
the
Thief
,
in
consideration
that
he
had
watched
all
Night
,
taken
a
great
deal
of
pains
,
and
endured
much
hardship
;
which
argues
S.
Odo
not
over-fit
to
decide
a
greater
controversie
without
a
miracle
.
Waving
this
,
I
say
,
I
cannot
be
moved
by
this
miracle
,
or
twenty
other
fine
stories
that
are
told
me
about
this
time
,
though
it
was
a
time
mighty
fruitful
of
Monkish
wonders
.
For
I
consider
(
as
I
intimated
before
in
the
case
of
Reliques
)
that
this
Century
was
remarkable
above
all
others
for
Ignorance
[
*
](A56589-e32890-b)
*
Baronius
ad
an.
900
,
has
given
us
its
character
at
the
beginning
of
it
,
thus
;
Novum
inchoatur
seculum
,
quod
sui
asperitate
&
boni
sterilitate
ferreum
,
malique
exundantis
deformitate
plumbeum
,
atque
inopia
Scriptorum
appellari
consuevit
obscurum
.
,
Sottishness
and
Superstition
;
wherein
by
reason
of
the
Barbarism
and
illiterateness
of
the
Age
,
Lies
and
Fables
must
needs
meet
with
a
good
Market
to
put
them
off
.
And
the
truth
is
,
if
my
Faith
were
staggering
upon
the
hearing
Mr.
Cr.'s
story
,
yet
the
very
next
Page
to
it
,
would
settle
it
again
;
where
he
informs
us
,
that
S.
Dunstan
saw
the
H.
Ghost
descending
from
Heaven
in
the
likeness
of
a
Dove
:
and
the
Sarisbury
Breviary
edifies
me
still
farther
,
telling
me
,
that
he
saw
the
Holy
Spirit
in
this
shape
twice
,
[
*
](A56589-e33060-b)
*
Which
may
well
be
credited
,
when
we
read
of
S.
Aidanus
,
that
his
Cart
and
two
Oxen
laden
with
Wood
,
as
he
drove
them
,
falling
down
a
high
Rock
into
the
Sea
,
he
only
made
the
sign
of
the
Cross
as
they
fell
,
and
received
all
safe
and
sound
out
of
the
Waters
.
And
S.
Maidoc
did
the
same
to
a
fallen
Cart-load
of
Ale
:
Colganus
vit.
S.
David
.
1
Martii
.
p.
427.
and
S.
Maid
.
p.
210.
;
and
that
as
this
Saint
was
praying
one
Night
,
the
Devil
assailes
him
in
the
shape
of
a
Bear
,
and
endeavoured
with
his
Teeth
,
to
snatch
the
Staff
out
of
his
hands
,
upon
which
the
Man
of
God
leaned
;
he
unaffrighted
lifts
up
his
Staff
,
and
followed
the
horrid
Monster
beating
him
,
and
singing
these
words
;
Let
God
arise
,
and
let
his
Enemies
be
scattered
,
and
the
ugly
Phantasme
vanished
.
And
no
doubt
from
this
Age
of
S.
Odo's
Miracle
(
for
it
could
not
so
well
be
from
any
other
)
came
that
Tradition
to
us
from
Father
to
Son
,
in
Mr.
Sergeant's
sure
way
,
how
S.
Dunstan
held
the
Devil
by
the
nose
with
a
pair
of
Tongs
.
Mr.
Cressy's
miracle
then
shown
in
S.
Dunstan's
days
,
is
like
to
do
feats
to
establish
the
Churches
Faith
concerning
the
Eucharist
,
to
convince
and
confound
all
Opposers
,
especially
when
S.
Odo
has
to
do
in
it
,
that
known
Miracle-worker
,
who
as
Mr.
Cr.
records
it
,
when
the
Roof
of
his
Church
was
to
be
repaired
,
suspended
all
Rain
for
the
space
of
three
Years
,
A
Brief
Digression
concerning
some
of
the
Miracles
related
in
Mr.
Cr.'s
History
.
IT
is
an
Ingenuous
Confession
,
which
is
made
by
Melchior
Canus
,
concerning
the
Miracles
of
the
Saints
.
We
cannot
deny
,
says
he
,
that
sometimes
even
the
most
grave
Men
,
Mr.
Cressy
,
I
suppose
,
has
a
mind
to
be
taken
for
a
grave
Author
;
and
every
one
that
turns
over
his
History
,
cannot
but
see
that
it
was
the
great
design
of
it
,
to
gather
together
whatever
he
could
meet
with
,
that
was
prodigious
and
wonderful
,
relating
to
the
English
Saints
.
I
have
so
good
an
Opinion
of
his
wit
,
that
I
cannot
bring
my self
to
believe
,
that
he
could
possibly
think
half
that
which
he
has
related
,
to
be
measured
truth
;
and
I
'le
give
him
but
one
Instance
among
many
of
this
,
in
his
Life
of
S.
Suibert
,
which
he
has
given
us
out
of
Marcellinus
:
late
Fable
(
as
Holstenius
)
and
if
any
one
has
a
mind
to
see
the
Arguments
which
cannot
be
answered
,
[
*
](A56589-e33560-b)
*
Colganus
in
notis
ad
vit.
Suitberti
.
pag.
436.
.
It
's
most
likely
then
,
that
Canus
has
hit
right
,
and
that
Mr.
Cr.
(
as
well
as
others
before
him
)
hath
herein
complied
too
much
with
the
humor
and
desires
of
vulgar
Catholicks
,
and
resolved
to
serve
his
Church
by
the
old
way
of
pious
frauds
,
without
any
regret
for
the
dishonesty
of
it
.
Yet
however
,
methinks
he
should
have
better
secured
the
reputation
of
his
discretion
.
For
I
could
not
but
imagine
,
that
the
foregoing
story
of
S.
Denis
,
was
such
a
stretcher
,
that
no
body
would
ever
have
had
the
confidence
(
not
to
say
conscience
)
to
put
a
Man's
faith
to
it
,
to
believe
that
there
was
above
one
Saint
,
that
could
endure
his
Head
off
as
well
as
his
Hat
,
or
clap
it
under
his
Arm
and
walk
,
as
if
nothing
ailed
him
:
and
I
was
ready
to
comfort
my self
,
that
this
story
was
only
calculated
for
the
French-men
,
and
that
an
English
Faith
was
not
much
concerned
in
it
.
But
alas
!
I
found
quickly
that
I
was
mistaken
;
for
there
are
two
English-men
,
Capgrave
and
Mr.
Cressy
,
that
are
resolved
,
I
think
,
that
no
French
Saint
should
have
the
better
of
those
of
our
own
Nation
,
in
showing
these
Feats
.
Mr.
Cressy
has
produced
S.
Clarus
[
(a)
](A56589-e33710-b)
(a)
lib.
17.
c.
3.
an
English
Hermit
,
S.
Ositha
[
(b)
](A56589-e33760-b)
(b)
l.
17.
c.
5.
,
S.
Decumanus
[
(c)
](A56589-e33800-b)
(c)
l.
21.
c.
4.
,
and
S.
Juthwera
[
(d)
](A56589-e33840-b)
(d)
l.
23.
c.
9.
,
[
(e)
](A56589-e33890-b)
(e)
l.
11.
c.
8.
,
may
suffice
to
silence
the
same
of
S.
Denys
his
adventure
;
who
after
he
had
been
slain
,
and
his
Head
cut
off
,
by
the
wicked
rage
of
his
own
Servants
,
his
Body
presently
arose
,
and
with
his
Head
between
his
two
Arms
,
walking
thence
to
the
Sea
,
passed
over
to
a
Port
called
by
his
name
,
and
fell
down
at
a
place
,
where
a
Church
is
built
to
his
memory
.
I
shall
now
make
bold
,
in
the
name
of
Mr.
Cressy
,
to
challenge
any
French-man
of
them
all
,
to
produce
any
Saint
of
theirs
,
that
ever
did
the
like
:
For
alas
!
their
S.
Denys's
journey
,
as
you
have
heard
,
was
not
above
two
Miles
,
and
that
too
upon
plain
firm
ground
,
and
what
's
that
,
I
pray
,
to
going
over
Sea
without
ones
head
?
But
I
have
a
farther
request
to
Mr.
Cr.
which
upon
this
occasion
,
I
think
fit
to
make
,
and
methinks
it
is
a
very
reasonable
one
:
it
is
this
.
That
he
would
give
us
leave
,
without
swaggering
,
to
put
upon
the
Head
of
several
of
his
Chapters
,
(
instead
of
Gests
)
The
Fables
of
S.
Justinian
and
the
Fables
of
S.
David
,
&c.
as
he
himself
has
done
to
the
famous
Arthur
:
lib.
11.
c.
16.
Fables
concerning
King
Arthur
censured
.
I
dare
say
the
Writers
of
these
things
he
calls
Fables
in
Arthur's
case
,
such
as
Geoffery
Monmouth
[
*
](A56589-e34050-b)
*
A
grave
Author
with
Baronius
in
the
case
of
the
11000
Virgins
.
,
and
Matthew
Westmonast
.
are
of
as
good
credit
as
his
great
Authors
Capgrave
and
Harpsfield
;
and
these
Acts
too
of
his
Chivalry
,
which
he
calls
prodigious
,
in
the
Conquest
of
so
many
Countreys
,
are
not
near
so
incredible
and
ridiculous
,
as
his
story
of
S.
Alban
(
though
mentioned
by
Bede
)
drying
up
a
River
for
this
foolish
reason
,
that
People
might
more
commodiously
behold
his
Martyrdom
,
or
the
Mountain
rising
under
the
Feet
of
S.
David
,
To
come
a
little
closer
to
Mr.
Cr.'s
History
,
by
presenting
him
with
a
few
Instances
of
his
own
,
to
this
purpose
.
Can
he
answer
it
to
his
own
reason
,
why
a
Saints
bad
memory
in
forgetting
a
cloath
,
upon
which
he
had
consecrated
the
Eucharist
,
should
,
after
he
was
gone
to
Sea
,
be
so
far
incouraged
,
as
that
the
Divine
power
should
inable
him
to
walk
upon
the
Sea
to
fetch
it
,
as
he
tells
us
of
S.
Birinus
?
[
*
](A56589-e34410-b)
*
So
we
are
told
of
S.
Lutwin
,
that
lying
along
upon
the
ground
asleep
,
an
Eagle
with
her
shady
Wings
defended
his
Face
from
the
hot
scorching
Sun.
Bollandu●
in
vita
S.
Basim
ad
4
Martii
.
with
her
Wings
to
over-shaddow
them
,
til
they
came
to
their
Journeys
end
?
Yet
thus
,
he
tels
us
,
it
was
done
upon
their
Prayers
,
for
Roger
of
Cannae
,
The
holy
Virgin
was
sensible
of
this
inconvenience
,
and
after
she
had
by
Prayer
sollicited
our
Lord
,
she
went
to
the
Fountain
more
than
a
Mile
remote
from
the
Monastery
;
and
striking
the
Water
with
a
Staff
,
commanded
it
to
follow
her
:
The
deaf
Element
heard
and
obeyed
the
Sacred
Virgin
's
voice
,
and
against
the
Inclination
of
Nature
followed
her
steps
,
till
overcoming
all
the
difficulties
of
the
passage
,
it
mounted
up
to
the
Monastery
,
where
it
abundantly
served
all
their
uses
:
One
particular
more
increased
the
admiration
of
the
Event
,
for
this
little
Rivolet
in
the
way
being
to
pass
through
a
Pool
(
she
must
be
supposed
to
do
so
too
,
because
it
was
said
to
follow
her
steps
,
but
that
's
a
small
matter
,
for
a
Virgin
in
Capgrave's
story
to
tread
Water
)
it
flowed
notwithstanding
pure
and
free
from
all
mixture
.
Mr.
Cressy
might
have
told
us
also
,
that
which
immediately
precedes
this
story
in
Capgrave
,
how
she
triumphed
over
a
King
of
the
Northumbers
,
who
courted
her
for
his
Wife
;
by
making
this
the
condition
of
having
her
,
(
which
he
accepted
)
that
he
should
pray
a
great
Beam
three
Foot
longer
than
it
was
,
(
for
so
much
it
was
too
short
for
the
rest
of
the
Timber
that
was
prepared
to
build
her
Oratory
)
which
he
failing
to
accomplish
,
after
long
invoking
his
Gods
,
he
departed
from
her
ashamed
,
and
she
escaped
him
;
but
by
her
own
Prayers
,
immediately
the
Beam
became
a
Yard
longer
[
*
](A56589-e34670-b)
*
Which
is
no
great
matter
to
believe
,
when
we
read
that
S.
Hildutus
with
his
Disciples
living
in
a
strait
Island
,
they
obtained
by
their
Prayers
,
that
the
Island
was
inlarged
and
made
bigger
.
Colganus
vit.
Gildae
Badonic
.
p.
182.
;
and
I
suppose
it
may
be
every
whit
as
fit
to
believe
,
that
by
another
Prayer
,
without
the
help
of
any
Carpenters
,
all
might
be
joyn'd
and
fram'd
into
a
House
.
Neither
can
I
see
much
need
of
a
Miracle
,
in
another
story
he
tells
us
,
about
the
conveighing
S.
Cuthbert's
Body
from
the
Sea
side
:
I
hope
the
Reader
is
not
tired
with
these
Relations
,
and
therefore
,
with
his
good
leave
,
I
'le
add
two
or
three
more
.
My
next
shall
be
in
S.
Wereburga
and
her
Wild-geese
:
which
story
Mr.
Cr.
is
much
concerned
for
,
The
Steward
of
S.
Wereburga's
Monastery
,
complaining
that
in
a
Farm
that
belonged
to
it
,
the
Corn
was
much
injured
by
Flocks
of
Wild-geese
:
S.
Wereburga
commands
the
Steward
to
go
and
shut
them
all
up
together
in
a
House
.
He
,
though
at
first
he
wondered
at
the
command
,
thinking
(
as
any
one
else
would
have
done
)
that
she
had
spoke
those
words
in
jest
;
yet
perceiving
her
to
renew
her
command
,
he
went
to
the
Wild-geese
,
which
were
in
great
numbers
devouring
the
Corn
,
and
with
a
loud
voice
commanded
them
,
in
his
Mistress's
name
,
to
follow
him
.
They
obeyed
,
and
all
in
one
Drove
were
shut
up
together
;
only
one
of
the
Number
was
privily
stoln
by
a
Servant
,
with
an
intention
to
eat
it
.
The
next
Morning
the
Holy
Virgin
went
to
the
House
,
and
after
she
had
chidden
them
for
usurping
that
which
belonged
not
to
them
,
she
commanded
them
to
fly
away
,
and
not
to
return
.
Immediately
the
whole
Army
took
Wing
;
but
being
sensible
that
one
of
their
Number
was
wanting
,
they
hovering
over
the
Virgins
head
,
complained
of
their
loss
:
she
hearing
their
clamours
,
understood
by
inspiration
the
cause
of
it
;
and
after
search
,
made
the
Offendor
confess
his
theft
,
and
after
the
Bird
was
restored
to
her
Companions
,
they
all
flew
away
,
and
not
any
Bird
of
that
kind
was
afterward
seen
in
that
Territory
.
What
fine
circumstances
are
here
to
invite
a
Man
to
believe
?
The
Saints
interest
in
this
devoured
Corn
,
which
belonged
to
her
own
Monastery
:
The
sawciness
of
these
Geese
,
that
durst
make
so
bold
with
her
Corn
:
The
great
charity
of
the
Virgin
,
in
giving
the
Geese
so
fair
an
admonition
,
to
make
them
sensible
of
their
crime
before
she
punisht
them
:
Their
wonderful
sagacity
,
quite
exceeding
the
pitch
of
that
Fowles
understanding
in
our
days
:
The
seasonableness
of
an
inspiration
to
advance
her
duller
understanding
,
and
make
her
apprehend
their
Language
,
as
well
as
they
did
hers
before
:
Her
honesty
,
in
restoring
the
stoln
Bird
to
her
Companions
,
and
that
rather
than
they
should
be
defrauded
(
if
Malmesbury
be
in
the
right
that
the
Bird
was
killed
)
restoring
it
to
life
again
by
a
Miracle
:
and
yet
her
terrible
severity
towards
them
(
which
may
be
a
fair
warning
to
all
succeeding
Geese
that
hear
it
,
to
take
heed
of
such
trespassing
)
debarring
not
only
that
individual
Flock
,
but
the
whole
Race
of
Geese
,
and
not
only
for
her
life
time
,
but
for
ever
after
,
from
being
seen
,
and
so
consequently
never
to
make
a
Meal
more
,
in
that
Territory
.
These
circumstances
,
I
assure
you
,
do
so
far
obstruct
my
faith
in
this
Miracle
,
that
,
to
be
plain
with
Mr.
Cressy
,
this
one
Flam
of
S.
Wereburga
,
seems
to
me
more
incredible
,
than
all
the
Tales
of
K.
Arthur
,
and
his
Knights
;
and
for
the
sake
of
her
Wild-geese
,
I
am
inclined
to
disbelieve
another
story
I
meet
with
,
(
he
had
several
Beasts
that
served
him
tamely
,
besides
this
Fox
,
whom
he
called
by
the
Name
of
Monks
)
Behold
,
our
Water
is
sweet
and
common
,
and
our
Meat
is
divided
in
common
among
us
all
,
and
if
thou
hadst
a
mind
according
to
thy
Nature
to
eat
Flesh
,
God
Almighty
for
our
sake
would
have
made
it
of
the
Barks
of
Trees
;
which
melting
speech
so
wrought
upon
the
Fox
,
that
he
begged
his
pardon
,
did
Penance
by
Fasting
,
eating
nothing
till
the
holy
Man
bad
him
.
He
may
instance
in
the
Weasel
,
that
for
its
sawciness
in
gnawing
the
Frock
of
S.
Peter
the
Abbot
,
Indeed
such
idle
Tales
we
meet
with
,
of
wonderful
Birds
among
the
Heathen
,
such
as
those
which
S.
Augustine
[
(a)
](A56589-e35290-b)
(a)
S.
Augustin
de
civ
.
dei
.
lib.
18.
c
16.
speaking
concerning
the
story
of
Diomedes
his
Companions
turned
in
Birds
,
and
frequenting
his
Tomb
in
Apulia
,
near
to
Mount
Garganus
;
Hoc
Templum
aiunt
,
circumvolare
atque
incolere
has
alites
tam
mirabili
obsequio
,
ut
rostrum
aqua
impleant
&
aspergant
;
&
eò
si
Graeci
venerint
,
vel
Graecorum
stirpe
progeniti
,
non
solum
quietas
esse
sed
&
superadvolare
;
si
autem
alienigenas
vid
erint
,
subvolare
,
&
capita
eorum
tam
gravibus
ictibus
,
ut
etiam
perimant
,
vulnerare
;
nam
duris
&
grandibus
rostris
,
satis
ad
haec
praelia
perhibentur
armatae
.
,
and
Pliny
[
(b)
](A56589-e35360-b)
(b)
Plinius
Nat.
Hist.
l.
10.
c.
44.
He
tells
much
what
the
same
story
,
Alvenas
Barbaros
clangore
infestant
,
Graecis
tantum
adulantur
,
miro
discrimine
,
velut
generi
Diomedis
hoc
tribuentes
:
aedemque
eam
quotidiè
plens
gutture
madentibus
pennis
perluunt
atque
purificant
,
unde
origo
fabula
Diomedis
socios
in
earum
effigies
mutatos
.
He
says
before
,
Eis
esse
dentis
,
oculosque
igneo
colore
,
caeter●●
candidis
.
relate
,
concerning
Diomedes
his
Birds
,
which
abiding
at
his
Tomb
in
Apulia
,
courted
and
flattered
the
Graecians
;
but
infested
,
and
with
their
hard
Beaks
killed
strangers
that
were
not
of
their
race
;
that
sprinkled
and
purified
his
Temple
with
Water
,
which
they
brought
in
their
Bills
and
Feathers
,
&c.
If
any
will
be
so
kind
to
these
stories
,
as
not
to
look
upon
them
as
Fictions
,
yet
he
need
go
no
farther
for
satisfaction
about
them
,
than
to
S.
Augustine
,
who
in
the
next
Chapter
,
resolves
them
into
the
cheating
Arts
and
Tricks
of
the
Devil
;
and
thither
I
should
refer
Mr.
Cressy's
Wild-geese
,
if
the
matter
of
fact
were
proved
,
since
,
as
I
said
before
,
I
cannot
be
perswaded
,
that
God
will
lend
his
Power
to
effect
such
ridiculous
things
.
Saint
Ivo
his
appearing
to
the
Abbot
of
Ramsey
after
his
death
,
is
told
us
in
another
place
;
Must
we
translate
and
venerate
the
Ashes
of
I
know
not
what
Cobler
?
He
must
have
a
forward
faith
,
that
can
believe
,
that
the
Saints
departed
are
either
so
sportive
,
or
so
spightful
,
as
this
story
represents
them
.
In
the
next
Chapter
,
Mr.
Cressy
gives
us
this
account
of
S.
Paul
de
Leon
,
That
on
a
time
visiting
a
Sister
of
his
,
In
this
story
,
(
besides
the
prejudice
I
have
against
it
,
as
related
by
Capgrave
,
whom
I
cannot
think
of
without
a
Pique
against
him
,
for
making
so
many
Saints
carry
their
Heads
in
their
hands
)
there
appears
no
reason
at
all
,
why
the
Sea
should
be
forced
out
of
its
ordinary
road
,
only
that
a
devout
Sister
had
toyingly
placed
a
Row
of
Stones
,
and
thought
it
pretty
,
if
this
could
be
made
a
Sea-bank
,
and
accordingly
God
's
Power
must
be
called
in
to
make
good
this
fancy
,
which
seems
to
be
directly
such
a
playing
with
Miracles
,
as
Boys
play
at
Ducks
and
Drakes
with
Stones
upon
the
surface
of
the
Water
;
but
Mr.
Cressy
has
omitted
another
wonderful
circumstance
which
Capgrave
mentions
concerning
those
Stones
;
that
as
he
and
his
Sister
returned
home
,
they
saw
on
a
sudden
that
those
little
Stones
,
by
the
Divine
Power
,
were
turned
into
Pillars
of
Stone
of
a
vast
Magnitude
;
indeed
all
things
done
by
this
S.
Paul
de
Leon
are
so
great
,
that
they
quite
put
down
those
of
the
Scripture
Saint
Paul
;
for
a
Dragon
of
an
Hundred
and
Twenty
Foot
long
,
is
another
kind
of
Beast
,
than
that
he
fought
with
at
Ephesus
;
yet
such
a
one
this
Saint
(
we
are
told
in
his
life
)
overcame
,
a
Dog.
Bollandus
indeed
makes
it
a
matter
of
his
wonder
,
that
it
should
be
told
of
almost
all
the
Irish
Saints
,
and
those
of
Little-Brittany
,
(
they
had
a
mind
to
see
more
of
this
sport
)
But
S.
Finnian
answered
them
;
My
Brethren
,
do
not
grieve
this
holy
Man
,
for
if
he
go
before
us
to
the
next
Bog
,
[
*
](A56589-e36160-b)
*
Ad
vicinam
grunnam
:
which
Colganus
explains
,
not
.
17.
ad
Vit.
Maidoc
.
p.
216.
Grunna
al●●s
grunda
,
capitur
hîc
pro
terra
humida
&
inaquosa
in
qua
caespites
&
gl●bae
effodiuntur
,
&c.
he
will
be
able
to
do
the
same
that
he
did
in
the
Tree
and
the
Water
,
(
i.
e.
make
such
Liquor
flow
thence
.
)
Wherefore
S.
Finnian
,
and
the
rest
,
all
intreated
S.
Ruadanus
,
that
he
would
live
as
others
did
;
which
he
yielded
to
,
and
(
not
depending
upon
miracles
)
he
held
the
common
course
of
living
.
Give
me
leave
to
mention
one
wonder
more
out
of
Mr.
Cressy
,
British
Bishops
,
about
the
Observation
of
Easter
,
and
arguing
that
they
did
not
keep
it
in
its
due
time
;
when
the
Britains
,
after
a
long
disputation
,
would
not
be
moved
to
give
their
assent
,
but
would
follow
their
own
Traditions
;
Austin
brought
the
Dispute
to
this
Conclusion
,
saying
;
Let
us
beseech
our
Lord
,
who
makes
Brethren
of
one
mind
in
the
House
of
his
Father
,
that
he
would
vouchsafe
by
Celestial
signs
to
make
known
unto
us
,
which
of
these
Traditions
is
to
be
followed
,
and
which
is
the
right
Path
leading
to
his
Kingdom
:
Let
some
sick
Person
be
here
produced
among
us
,
and
he
by
whose
Prayers
he
shall
be
cured
,
let
that
Man's
faith
and
practice
be
believed
acceptable
to
God
,
and
to
be
followed
by
Men.
This
Proposition
being
accepted
with
much
ado
,
a
blind
Man
was
brought
before
them
,
and
was
first
offered
to
the
British
Bishops
,
but
by
their
endeavours
and
Ministery
found
no
cure
and
help
:
At
length
Austin
,
compelled
thereto
by
just
necessity
,
kneeled
down
,
and
prayed
to
God
to
restore
the
blind
Man
his
sight
;
whereupon
immediately
the
blind
Man
(
upon
his
Prayer
)
received
sight
,
and
Austin
was
proclaimed
by
all
a
true
Preacher
of
Celestial
Light
;
(
and
People
were
afterwards
put
in
the
right
Path
to
Heaven
,
so
far
as
concerned
that
saving
Point
,
of
the
time
of
observing
Easter
.
)
This
story
,
though
related
by
Bede
[
*
](A56589-e36390-b)
*
His
own
Mel●h
.
Canus
has
betrayed
his
doubting
of
the
certainty
of
many
of
his
,
and
Gregories
relations
.
B●da
in
historia
Anglorum
,
&
Gregorius
in
Dialogis
,
quaedam
miracula
scribunt
,
quae
hujus
praes
r●iin
seculi
Arista
ch●
incerta
●sse
censebunt
:
Equidem
historias
illas
probarem
magis
,
si
earum
auctores
,
severitati
judicii
curam
in
elgendo
majorem
adjunxisse●●
.
Loc.
Theol.
lib.
11.
pag.
337.
,
cannot
obtain
my
belief
,
that
God
thus
decided
this
Controversie
;
because
I
am
sure
that
is
false
,
which
I
read
in
the
very
story
it self
,
that
Austin
went
to
pray
for
this
Miracle
,
being
compelled
thereto
by
just
necessity
:
this
was
well
put
in
indeed
,
if
it
had
been
true
(
for
I
all
along
go
upon
this
Principle
,
that
there
must
be
a
manifest
and
great
necessity
,
for
such
great
alterations
of
the
course
of
Nature
)
but
there
was
no
necessity
at
all
,
that
this
Controversie
(
upon
what
Day
Easter
should
be
kept
)
should
be
decided
,
where
two
contrary
customes
had
long
obtained
,
and
both
sides
were
agreed
to
keep
it
:
but
the
Eastern
Church
following
S.
John's
practice
,
may
determine
the
time
one
way
,
and
the
Western
following
the
Traditions
of
S.
Peter
,
may
in
this
particular
go
another
way
,
and
yet
both
be
pleasing
to
God.
Mr.
Cr.
himself
has
told
us
out
of
Bede
,
That
this
dissonance
in
the
observation
of
Easter
,
Besides
it
seems
to
me
a
ridiculous
thing
,
and
a
tempting
of
God
to
go
to
imitate
Elijah
(
as
it
is
plain
in
this
thing
Austin
did
,
by
proposing
to
have
it
miraculously
decided
)
when
the
case
and
necessity
is
no
ways
alike
,
of
bringing
a
People
off
from
Idolatry
,
to
worship
the
true
God
;
and
both
worshipping
the
same
true
God
and
Saviour
,
to
agree
in
an
uniform
observance
of
a
Day
,
or
of
a
Ceremony
.
Yet
a
frequent
practice
this
is
upon
any
sleight
occasion
to
tell
miraculous
stories
of
their
Saints
,
bringing
in
any
example
of
the
Scripture
,
that
has
any
resemblance
to
them
,
and
taking
care
commonly
that
the
Scripture-instance
be
out-done
.
To
give
a
few
Examples
.
A
pleasant
story
they
give
us
of
S.
Gonsalvus
,
building
a
Bridg
over
the
River
Tamaca
.
And
first
,
46
,
47.
who
having
a
visit
given
him
by
S.
Kyenanus
,
and
15
of
his
Clergy
;
in
their
return
,
they
came
to
an
unpassable
and
impetuous
River
,
and
wanted
a
Boat
;
whereupon
S.
Mochua
spread
his
Mantle
upon
the
Water
,
being
mindful
of
Elijah's
Mantle
that
divided
the
River
Jordan
,
and
Kyenanus
and
his
15
Men
were
carried
over
the
River
upon
this
Mantle
,
as
safely
as
in
a
Vessel
,
and
it
returned
back
to
its
owner
,
without
wrinkle
or
wetting
.
After
this
Mochua
going
to
the
Consecration
of
a
Church
Kyenanus
had
built
,
he
saw
12
Harts
in
a
Mountain
,
and
brought
them
tamely
along
with
him
loaden
with
Wood
,
and
after
that
with
Water
to
boil
their
Flesh
,
upon
which
they
feasted
;
only
he
commanded
all
their
Bones
to
be
reserved
:
which
the
next
Day
he
commanded
(
in
the
virtue
of
him
that
raised
Lazarus
from
the
dead
)
to
rise
in
their
proper
form
,
and
they
did
so
;
and
were
sent
away
by
him
alive
into
the
Mountains
.
This
,
it
's
plain
,
which
way
soever
you
take
it
,
was
a
greater
Miracle
than
the
raising
of
Lazarus
,
for
his
Flesh
was
neither
new
created
Flesh
,
nor
devoured
:
Nay
,
and
upon
the
same
account
,
it
is
a
greater
Miracle
,
than
the
Resurrection
of
Christ
from
the
Dead
,
which
is
the
main
confirmation
of
the
Christian
Religion
;
and
yet
there
is
no
imaginable
reason
for
this
great
Miracle
of
the
Resurrection
of
the
12
Staggs
.
There
was
some
little
occasion
for
their
coming
along
with
the
Saint
,
to
furnish
the
Consecration
Feast
;
but
that
good
work
being
done
,
there
appears
no
reason
at
all
for
that
extraordinary
Miracle
afterwards
;
unless
it
were
to
prove
the
Immortality
of
Beasts
,
as
the
Resurrection
of
our
Saviour
,
and
others
,
was
particularly
designed
to
prove
the
Immortality
of
Men.
To
instance
only
in
one
more
;
viz.
S.
Severus
a
Bishop
in
France
,
of
whom
they
tell
in
his
Life
this
Wonder
.
As
he
was
passing
by
the
House
of
a
poor
Widdow
in
a
Journey
,
189
,
192.
he
heard
her
making
sad
moan
;
he
stopt
,
and
went
in
to
inquire
the
cause
;
which
was
this
;
That
as
she
was
setting
Bread
into
her
Oven
,
the
Peel
was
left
in
it
,
and
was
burnt
;
and
she
knew
not
how
either
to
draw
out
the
Loaves
that
were
already
in
,
or
put
in
those
that
were
still
out
:
upon
which
S.
Severus
,
without
any
dread
,
went
into
the
hot
Oven
,
and
took
in
and
placed
in
order
the
remaining
Loaves
;
and
when
they
were
all
baked
(
for
he
stayed
in
the
Oven
till
then
)
he
reached
them
all
out
to
the
Woman
;
and
came
forth
,
as
the
Three
Children
out
of
the
Fiery
Furnace
,
untouched
by
the
heat
,
either
in
his
Body
or
Cloaths
.
This
is
such
a
Rapper
,
that
I
cannot
but
admire
at
the
wanton
fancy
of
the
Monks
,
those
Fathers
of
Lies
,
in
the
invention
of
this
and
other
Miracles
.
Can
any
Man
believe
,
that
to
save
an
old
Womans
Batch
of
Bread
,
God
Almighty
should
work
so
extraordinary
a
Miracle
,
as
in
some
circumstances
of
it
,
is
beyond
that
of
the
Three
Children
,
wrought
by
him
in
Vindication
of
his
own
honour
against
Idolatry
?
But
,
in
the
name
of
wonder
,
what
need
the
Bishop
stay
in
the
Oven
till
the
Bread
was
baked
?
Besides
,
I
doubt
the
Criticks
will
have
a
hard
task
to
determine
,
whether
of
the
two
we
are
to
believe
,
either
that
the
Oven
was
a
very
large
one
,
or
that
the
Bishop
was
very
little
.
Herein
then
the
Three
Children
,
and
this
Saint
scarce
stand
upon
equal
terms
;
but
in
another
respect
he
far
out-did
them
:
for
S.
Severus
was
as
miraculously
preserved
from
starving
,
as
from
burning
(
which
we
never
read
of
them
)
For
being
shut
out
of
doors
in
a
sad
snowy
Night
,
having
nothing
on
but
Drawers
(
for
he
had
given
away
the
rest
of
his
cloaths
)
a
Herd
of
Mares
which
he
used
to
keep
in
the
Field
,
came
round
about
him
,
and
turning
all
their
heads
to
him
,
by
their
breath
kept
him
warm
all
Night
,
and
the
Snow
that
came
down
,
all
fell
without
that
Circle
.
But
to
conclude
this
Digression
.
I
am
sure
there
are
Controversies
of
more
importance
,
depending
betwixt
us
and
the
Church
of
Rome
,
than
that
fore-named
was
,
about
the
time
of
observing
Easter
:
If
Mr.
Cr.'s
Collection
of
Wonders
,
upon
far
less
occasions
,
were
true
;
methinks
we
might
,
without
any
imputation
of
sawciness
,
desire
and
hope
,
that
when
such
showers
of
Miracles
have
fallen
in
the
Ages
before
us
,
which
have
made
Mountains
to
spring
up
;
we
might
but
have
some
few
drops
fall
upon
us
,
such
as
would
produce
at
least
a
Mole-hill
.
I
dare
say
the
English
Protestants
,
though
they
have
,
I
believe
,
more
skill
to
avoid
being
cheated
,
yet
they
are
as
willing
to
be
determined
by
a
real
Miracle
,
as
the
old
Brittish
Christians
were
:
I
know
not
therefore
what
should
hinder
it
,
unless
the
Prayers
of
the
present
Romish
Saints
,
who
are
the
great
Pretenders
to
Miracles
,
are
not
so
acceptable
and
prevalent
with
Heaven
as
heretofore
;
and
I
'le
give
Mr.
Cressy
leave
to
guess
at
the
true
reason
of
that
.
De
S.
Georgio
.
Antiphona
.
GEorgi
Martyr
inclyte
,
Te
decet
Laus
&
gloria
Praedotatum
militia
:
Per
quem
puella
regia
Existens
in
tristitia
,
Coram
Dracone
pessimo
Salvata
est
.
Ex
animo
Te
rogamus
corde
intimo
,
Ut
cum
cunctis
fidelibus
Coeli
jungamur
civibus
,
Nostris
ablutis
sordibus
;
Ut
simul
cum
laetitia
Tecum
simus
in
gloria
;
Nostraque
reddant
labia
,
Laudes
Christo
cum
gratia
.
Vers
.
Ora
pro
nobis
B.
Georgi
Christi
miles
.
Resp.
Ut
hostes
visibiles
&
invisibiles
,
sint
contra
nos
valde
debiles
.
Oremus
.
OMnipotens
sempiterne
Deus
;
qui
deprecantium
voces
benignus
exaudis
;
Majestatem
tuam
supplices
exoramus
,
ut
sicuti
in
honorem
beati
&
gloriosissimi
Martyris
tui
Georgii
,
Draconem
à
puella
superari
voluisti
;
ita
ejusdem
intercessione
,
hostes
nostros
visibiles
&
invisibiles
,
ne
nocere
valeant
,
à
nobis
superari
concedas
.
Per
Dominum
,
&c.
Of
St.
George
.
(
Translated
by
Dr.
Heylin
.
)
GEorge
Holy
Martyr
,
praise
and
fame
,
Attend
upon
thy
glorious
name
;
Advanc'd
to
Knightly
dignity
,
The
Daughter
of
a
King
by
Thee
(
As
she
was
making
grievous
moan
By
a
fierce
Dragon
all
alone
)
Was
freed
from
Death
.
We
thee
intreat
That
we
in
Heaven
may
have
a
Seat.
And
being
washt
from
every
stain
May
there
with
all
the
faithful
reign
;
That
we
with
Thee
together
may
Sing
gladly
many
a
sacred
lay
,
The
gracious
Throne
of
Christ
before
,
To
whom
be
praise
for
ever
more
.
Vers
.
Pray
for
us
S.
George
the
Souldier
of
Christ
.
Ans.
That
our
enemies
visible
and
invisible
may
be
very
weak
in
opposing
us
.
Let
us
Pray
.
ALmighty
everlasting
God
,
who
mercifully
hearest
the
requests
of
those
that
pray
to
Thée
;
we
humbly
intreat
thy
Majesty
,
that
as
in
honor
of
thy
blessed
and
most
glorious
Martyr
George
,
thou
wouldst
have
the
Dragon
to
be
vanquisht
by
a
Maid
[
*
](A56589-e37760-b)
*
This
I
suppose
refers
to
that
in
the
Legend
,
mentioned
in
the
Festival●
,
f.
96.
that
when
S.
George
had
bore
down
the
Dragon
with
his
Spear
to
the
ground
,
he
bad
the
Damosel
to
bind
it
with
her
Girdle
about
the
Neck
and
lead
it
into
the
City
,
which
she
did
,
and
the
Dragon
followed
after
her
as
it
had
been
a
Hound
.
,
so
grant
that
by
his
intercession
,
our
enemies
visible
and
invisible
may
be
overcome
by
us
,
that
they
may
have
no
power
to
hurt
us
.
By
our
Lord
,
&c.
NOTES
.
I
Need
not
meddle
with
the
Controversie
,
whether
S.
George
were
an
Imaginary
Saint
,
or
an
Arrian
Heretick
,
concerning
which
you
may
see
enough
both
of
the
Opinions
of
Protestants
and
Papists
,
in
Dr.
Heylin's
History
of
S.
George
.
But
these
things
concerning
the
Dragon
,
and
the
King's
Daughter
mentioned
in
the
Prayer
,
are
plainly
taken
out
of
the
Golden
Legend
of
Jacobus
de
Voragine
[
*
](A56589-e37900-b)
*
Who
is
called
by
Melch.
Canus
,
homo
ferrei
oris
,
plumbei
cordis
,
animi
certe
parum
severi
&
prudentis
.
Loc.
Theol.
l.
11.
p.
337.
,
as
Baronius
himself
acknowledges
in
his
Annotations
on
the
Roman
Martyrologie
,
April
23.
and
(
which
is
observable
)
the
Breviary
of
Sarum
,
though
it
abound
with
so
many
fabulous
Legends
,
yet
does
not
mention
any
thing
in
the
Lessons
for
S.
George
,
about
the
killing
of
the
Dragon
;
but
tells
a
dull
story
in
comparison
concerning
him
,
as
a
Martyr
of
Cappadocia
;
And
Baronius
inclines
rather
to
make
him
a
Symbolical
Saint
.
And
yet
you
see
in
the
Prayer
,
that
this
Fable
of
the
Dragon
is
made
the
ground
of
that
which
follows
,
that
by
the
Intercession
of
this
Dragon-killer
(
ejusdem
intercessione
)
they
may
prevail
over
their
enemies
visible
and
invisible
;
for
they
then
thought
,
that
no
other
Saint
or
Martyr
could
do
their
work
so
well
as
he
[
*
](A56589-e38010-b)
*
Maxime
bellorum
Rector
,
quem
nostra
juventus
Pro
Mavorte
colit
.
Mantuan
.
Fast
.
lib.
4.
,
especially
since
their
Great
Enemy
is
so
formidable
,
and
is
represented
as
an
old
Dragon
.
Ribadeneira
tells
us
,
in
his
life
,
that
Generals
and
Kings
when
they
go
to
the
Wars
,
take
him
for
their
singular
Patron
;
and
that
the
Roman
Church
invokes
S.
George
,
S.
Sebastian
,
and
S.
Maurice
,
as
the
most
powerful
Captains
and
Defenders
,
against
the
enemies
of
the
Christian
Faith.
But
a
more
special
honour
was
done
to
him
here
,
when
a
Constitution
was
made
by
Henry
Arch-Bishop
of
Canterbury
,
Passion
of
George
,
among
Apocryphal
Writings
.
Martyrdomes
of
George
not
to
be
admitted
,
but
rejected
.
But
though
all
be
in
the
dark
,
Passion
of
George
and
Martyrdom
of
Greek
)
Georgius
comes
from
Geos
,
as
if
you
should
say
,
one
that
tilleth
the
Earth
,
that
is
,
his
Flesh
.
S.
Augustine
says
,
that
good
ground
is
in
the
Altitude
of
Mountains
,
in
the
temperament
of
Hills
,
in
the
Level-ground
of
the
Fields
:
The
first
is
good
for
green
Herbs
,
the
second
for
Vines
,
the
third
for
Fruits
.
Even
so
S.
George
was
high
by
despising
inferiour
things
,
and
therefore
he
had
the
greenness
of
purity
.
He
was
Temperate
by
discretion
,
and
therefore
he
had
the
Wine
of
inward
jucundity
.
He
was
plain
by
humility
,
and
therefore
brought
forth
the
Fruits
of
good
Works
.
Or
thus
,
Georgius
comes
from
Gerar
,
that
is
Holy
,
and
Gion
,
that
is
Sand
,
as
if
you
should
say
,
Holy
Sand
:
for
he
was
Sand
,
because
ponderous
,
by
the
gravity
of
his
manners
,
and
small
by
humility
,
and
dry
(
by
abstinence
)
from
carnal
pleasure
.
Or
else
thus
,
Georgius
comes
from
Gerar
,
i.
e.
Holy
,
and
Gion
,
which
signifies
striving
;
as
much
as
to
say
,
Holy
Combatant
,
because
he
combated
with
the
Dragon
,
and
the
Executioner
.
Or
,
(
Lastly
,
)
Georgius
is
derived
from
Gero
,
that
is
,
a
Stranger
,
and
Gir
,
i.
e.
precious
,
and
Vs
a
Counsellour
.
For
he
was
a
stranger
in
his
contempt
of
the
World
,
pretious
in
his
Crown
of
Martyrdom
,
and
a
Counsellour
in
the
Preaching
of
the
Kingdom
.
Thus
far
the
Golden
Legend
,
Printed
at
Argentine
,
an.
1502.
which
has
a
Hundred
more
such
pleasant
accounts
of
Names
[
*
](A56589-e38780-b)
*
Such
as
,
Fabianus
,
quasi
Fabricanus
,
sc.
fabricans
beatitudinem
supernam
.
S.
Vincentius
,
quasi
vitium
incendens
.
S.
Gregorius
,
qu.
Egrogorius
,
ab
Egregius
&
Gore
praedicator
.
i.
e.
Egregius
praedicator
.
S.
Vitalis
,
qu.
Vivens
talis
,
sc.
qualis
erat
in
corde
.
S.
Euphemia
,
qu.
bona
femina
,
ab
eu
bonum
&
femina
.
S.
Francis
was
first
called
John
,
but
after
his
name
was
changed
to
Franciscus
,
of
which
one
reason
is
,
Quia
ipse
〈◊〉
se
&
per
filios
suos
,
multos
servos
peccati
&
Diaboli
debeat
francos
&
liberos
facere
,
&c.
,
which
because
they
were
very
edifying
,
they
were
brought
after
this
into
Sermons
;
and
the
People
were
told
that
Vaspatian
[
(a)
](A56589-e38900-b)
(a)
Festivale
,
fol.
99.
was
named
from
hence
,
because
he
had
a
malady
in
his
Nosthrils
,
and
there
dropped
out
of
his
Nose
Wormes
like
Waspes
.
And
the
Sermon
on
the
Day
of
Pentecost
begins
thus
.
[
(b)
](A56589-e38930-b)
(b)
Ibid.
fol.
43.
Good
Men
and
Women
,
this
Day
is
called
Whitsunday
,
because
the
Holy
Ghost
brought
Wit
and
Wisdome
into
Christ's
Disciples
,
and
so
by
their
Preaching
after
into
all
Christendome
.
But
enough
of
this
.
Memoria
de
7
Dormientibus
.
Oratio
.
DEus
qui
gloriosos
resurrectionis
aeternae
praecones
septem
dormientes
magnificè
coronasti
;
praesta
quaesumus
,
ut
eorum
precibus
,
resurrectionem
sanctam
quae
in
eis
mirabiliter
praeostensa
est
,
consequamur
.
Per
Dominum
,
&c.
The
Memorial
of
the
7
Sleepers
.
The
Prayer
.
O
God
,
who
didst
magnificently
crown
the
7
Sléepers
,
who
proclaimed
the
eternal
resurrection
;
grant
we
beséech
thée
,
that
by
their
Prayers
,
we
may
obtain
that
holy
resurrection
,
which
was
wonderfully
foreshown
in
them
.
Through
,
&c.
NOTES
.
To
show
the
Reader
,
what
great
care
the
Heads
of
this
Church
had
in
those
Days
of
Mens
Souls
,
how
well
they
instructed
them
,
and
by
what
fine
stories
their
Devotions
were
then
conducted
;
I
cannot
but
translate
the
History
of
these
7
Sleepers
,
as
I
find
it
in
the
Salisbury
Breviary
in
the
forecited
place
:
which
if
it
had
been
designed
to
entertain
Youth
,
as
the
History
of
the
Seven
Champions
,
it
might
have
deserved
a
less
severe
censure
;
but
this
was
read
in
the
Church
to
the
People
,
as
Chapters
are
out
of
the
Bible
,
and
divided
into
so
many
Lessons
,
which
take
in
English
just
as
I
find
it
.
1.
Lesson
.
Under
the
Reign
of
Decius
the
Emperor
,
when
a
grievous
Persecution
fell
upon
the
Christians
,
there
were
Seven
Christians
Citizens
of
Ephesus
,
whose
Names
were
[
*
](A56589-e39330-b)
*
Surius
out
of
Metaphrastes
,
gives
us
but
two
of
these
names
,
viz.
Denys
&
John
;
the
other
five
are
,
Maximilianus
,
Jamblicus
,
Martinus
,
Exacustadius
and
Antoninus
.
,
Maximianus
,
Malchus
,
Martianus
,
Dionysius
,
Johannes
,
Serapion
and
Constantine
,
who
to
avoid
the
fury
of
the
Persecutors
,
hid
themselves
in
a
Cave
in
Mount
Celius
;
appointing
Malchus
[
*
](A56589-e39440-b)
*
Metaphrastes
calls
him
Jamblicus
.
,
in
the
Habit
of
a
Beggar
,
to
buy
them
Victuals
;
in
which
Cave
they
slept
for
many
Ages
.
2.
Lesson
.
At
the
end
of
Three
Hundred
Sixty
two
Years
,
in
the
Reign
of
the
most
Christian
Emperour
Theodosius
,
3
Lesson
.
When
the
Proconsul
inquired
of
him
,
where
he
found
that
Treasure
,
Malchus
falling
at
his
Feet
,
said
;
I
intreat
you
to
tell
me
,
where
is
Decius
the
Emperour
,
for
I
and
my
Companions
to
avoid
his
Persecution
,
hid
our selves
in
a
Cave
of
Mount
Celius
.
Marinus
the
Bishop
of
the
City
,
hearing
this
,
said
:
Let
us
go
with
him
to
the
place
;
and
coming
to
the
Cave
,
they
beheld
the
Servants
of
God
sitting
,
and
their
Faces
were
as
fresh
as
a
Rose
.
They
adored
them
,
and
sent
for
the
Emperour
,
who
when
he
was
come
,
worshipped
them
and
wept
.
Whereupon
they
spake
thus
to
him
:
For
thy
sake
our
God
has
raised
us
up
before
the
Day
of
the
Great
Resurrection
,
that
thou
,
without
farther
doubting
,
mightest
believe
the
Resurrection
of
the
Dead
.
And
when
they
had
said
thus
,
they
gave
up
the
Ghost
at
God's
bidding
.
Then
the
Emperor
weeping
,
and
kissing
their
holy
Reliques
,
gathered
together
a
great
many
Bishops
,
and
others
of
the
Faithful
,
who
made
in
the
same
place
a
worthy
Memorial
of
them
.
Thus
far
the
Lessons
.
Now
though
a
great
deal
of
this
Stuff
is
to
be
met
with
in
Greg.
Turonensis
,
de
gloria
Martyrum
;
yet
if
any
have
a
mind
to
see
the
ground
of
the
Prayer
,
and
this
Legend
of
the
Seven
Sleepers
confuted
,
he
need
go
no
farther
,
than
to
Baronius
his
Notes
upon
the
Roman
Martyrologie
,
July
27.
Where
he
shows
,
that
there
was
no
Heresie
about
the
Resurrection
in
the
Days
of
Theodosius
jun.
And
that
it
was
no
Confirmation
of
the
Resurrection
,
to
say
that
these
Seven
were
raised
from
a
long
sleep
,
and
yet
were
not
truly
dead
;
besides
that
none
of
the
Writers
that
lived
in
that
Age
,
mention
any
such
wonder
,
which
it
is
no
ways
likely
they
could
have
been
ignorant
of
,
if
it
had
been
true
.
Memoria
S.
Davidis
Episcopi
&
Confessoris
.
Oratio
.
DEus
,
qui
B.
Confessorem
tuum
atque
pontificem
(
sc.
Davidem
)
angelo
nunciante
,
trignita
annis
antequam
nasceretur
praedixisti
;
tribue
nobis
quaesumus
,
ut
cujus
festivitatem
colimus
,
ejus
intercessione
ad
aeterna
gaudia
perveniamus
.
Per
Dominum
,
&c.
The
Memorial
of
St.
David
Bishop
&
Confessor
.
The
Prayer
.
O
God
,
who
by
an
Angel
didst
foretell
the
Nativity
of
thy
Bl.
Confessor
and
Bishop
(
S.
David
)
thirty
years
before
he
was
born
;
Grant
to
us
,
we
beséech
thée
,
that
we
who
celebrate
his
Festival
,
may
by
his
intercession
attain
to
joys
everlasting
.
By
our
Lord
,
&c.
NOTES
.
This
Prayer
is
plainly
grounded
upon
the
story
of
S.
David's
Life
;
a
short
account
of
which
we
have
in
the
Salisbury
Breviary
:
which
we
shall
comment
upon
out
of
Mr.
Cressy
,
and
Capgrave
,
who
has
given
it
more
largely
,
with
a
great
many
Wonders
,
which
the
Breviary
pretermits
.
The
Summe
of
the
Lessons
in
the
Breviary
is
as
follows
.
Lesson
1
,
&
2.
S.
Patrick
returning
from
Rome
into
his
Native
Countrey
of
Brittany
,
he
came
into
a
Valley
called
Rosina
[
which
place
,
To
whom
an
Angel
appearing
,
said
to
him
;
O
Patrick
,
God
has
not
provided
this
Seat
for
thee
,
but
for
one
that
is
not
yet
born
,
but
shall
be
born
30
Years
hence
;
so
the
Vale
of
Rosina
was
left
by
him
for
S.
David
not
yet
born
,
as
it
was
told
him
by
the
Angel.
[
Capgrave
tells
us
,
that
when
S.
Patrick
heard
this
Message
he
was
grieved
and
angry
,
that
God
should
chuse
and
prefer
one
not
yet
born
,
before
himself
,
who
had
served
him
from
his
Infancy
;
and
in
a
peevish
humour
he
was
preparing
to
fly
away
and
forsake
Christ
:
but
an
Angel
was
sent
a
second
time
to
him
,
to
smooth
and
flatter
him
[
*
](A56589-e40180-b)
*
Vt
illum
verbis
familiaribus
blandiretur
.
,
and
(
just
as
crying
Children
are
stilled
with
the
sight
of
some
fine
gayes
)
the
Angel
said
,
Rejoyce
O
Patrick
,
for
the
Lord
hath
sent
me
to
thee
,
to
show
thee
all
the
Island
of
Ireland
,
and
thou
shalt
be
an
Apostle
of
all
that
Countrey
,
&c.
And
when
he
had
said
this
,
lifting
up
his
eyes
from
the
place
in
which
he
was
(
which
was
a
great
Valley
in
which
was
a
Stone
upon
which
he
stood
[
*
](A56589-e40220-b)
*
Called
Sessio
S.
Patricii
,
sayes
his
Life
in
Colganus
.
,
)
he
beheld
all
the
Island
.
Which
was
a
pretty
Miracle
,
out
of
a
Valley
to
show
him
a
whole
Countrey
,
unless
the
Stone
swell'd
into
a
great
Mountain
under
him
,
as
we
shall
hear
the
place
did
,
where
S.
David
once
preached
.
]
Lesson
3
,
&
4.
S.
David
before
he
was
born
,
even
while
he
was
yet
in
his
Mothers
Womb
,
was
fore-shown
by
God
how
great
a
Preacher
he
should
be
:
for
when
a
certain
Master
named
Gildas
,
(
sc.
Albanius
)
was
Preaching
to
the
People
,
and
the
Mother
of
S.
David
,
great
with
Child
,
entred
the
Church
;
Gildas
of
a
sudden
held
his
peace
,
and
presumed
not
to
Preach
any
farther
.
Who
when
he
was
asked
by
the
People
,
why
he
left
off
Preaching
and
was
silent
;
he
answered
;
that
he
could
have
discoursed
to
them
in
common
talk
,
but
could
not
Preach
;
because
that
Woman
,
which
now
by
intreaty
went
out
of
the
Church
,
came
in
by
a
Heavenly
warning
,
while
I
declared
to
you
the
Word
of
God
,
to
demonstrate
(
by
my
being
put
to
silence
)
the
excellency
of
her
off-spring
.
[
This
passage
of
Gildas
his
being
dumb
,
is
farther
explained
by
Colganus
and
Capgrave
;
how
that
when
he
could
not
go
on
in
his
Preaching
,
he
desired
all
the
People
to
go
out
of
the
Church
,
John
the
Baptist
,
as
I
conjecture
:
but
it
would
have
been
a
strange
sign
of
his
Son
's
future
Devotion
,
if
Zacharias
should
have
been
able
to
talk
of
any
affair
with
his
Neighbours
,
but
should
not
have
been
able
to
speak
at
all
,
when
he
came
to
say
his
Prayers
;
me-thinks
they
should
have
either
made
Gildas
wholly
dumb
,
or
raised
his
Oratory
in
Preaching
above
his
common
pitch
,
at
the
Prefence
of
him
that
was
to
be
so
great
a
Preacher
;
especially
since
not
being
able
to
go
on
in
a
Sermon
,
when
a
Man
can
otherwise
speak
,
may
be
imputable
to
other
causes
than
a
Divine
hinderance
.
But
the
Monks
will
play
at
small
Games
,
rather
than
their
invention
shall
hold
out
.
Of
which
me-thinks
we
have
a
remarkable
instance
in
the
story
of
S.
Cuthbert
,
of
whom
Capgrave
says
,
Lesson
5.
When
the
Days
wherein
he
should
be
born
,
according
to
the
Angel's
Prediction
,
were
fulfilled
,
S.
David
sprung
from
a
generous
Stock
,
was
the
Son
of
a
Prince
of
the
Province
of
Leretica
(
it
should
be
Ceretica
)
When
he
was
born
,
Divine
Miracles
were
not
wanting
.
[
This
is
a
very
fair
account
of
S.
David
,
which
the
Breviary
gives
;
and
any
one
that
reads
it
alone
,
would
conclude
that
he
was
the
Son
of
a
Prince
lawfully
begotten
.
But
Mr.
Cressy
has
commented
scurvily
upon
this
Passage
.
A
Prince
of
the
Region
called
Ceretica
,
I
doubt
all
the
commendations
of
the
after
abstinence
and
chastity
of
the
Mother
,
which
Mr.
Cr.
gives
,
will
not
make
an
amends
to
the
Welch-men
,
whose
great
Patron
S.
David
is
,
for
telling
them
,
what
either
they
never
knew
before
,
or
had
willingly
,
I
presume
,
forgotten
,
that
S.
David
was
a
Bastard
.
Capgrave
indeed
has
made
some
amends
,
by
Miracles
that
concerned
the
Mother
:
for
in
the
place
where
she
was
deflowred
,
[
*
](A56589-e40760-b)
*
Thus
they
tell
us
that
the
Mother
of
S.
Senanus
,
when
she
was
in
Travel
held
a
piece
of
dry
Wood
in
her
hand
,
which
presently
waxed
green
,
and
flourished
with
leaves
,
and
became
a
Tree
which
is
seen
at
this
day
;
(
when
the
Wood
of
the
Altar
S.
Brigid
touched
waxed
green
,
it
was
a
sign
(
we
heard
)
of
her
Virginity
;
I
wonder
what
this
greenness
of
Wood
upon
a
Mothers
touching
it
will
signifie
.
)
Colgan
.
in
supplement
.
vit.
S.
Senani
.
nu.
6.
,
she
leaned
with
her
Hands
upon
a
Stone
which
lay
by
her
,
which
shows
the
Print
of
her
hands
,
as
if
it
had
been
made
in
Wax
,
and
by
being
divided
in
the
middle
,
the
Stone
did
as
it
were
condole
with
her
in
her
Pangs
:
as
certainly
true
,
as
that
of
S.
Aengussius
,
who
when
he
had
chopt
off
his
left
hand
as
he
was
cleaving
Wood
,
the
Birds
came
flocking
about
him
with
a
great
and
loud
noise
,
Lesson
6.
When
he
was
Baptized
by
Elveus
(
called
Relveus
by
Cambrensis
)
Bishop
of
Menevia
,
as
he
returned
out
of
Ireland
,
and
then
came
just
into
the
Port
called
Gleys
;
at
his
Baptism
a
Fountain
of
clear
Water
flowed
out
,
which
was
never
seen
before
.
[
Here
is
a
material
doubt
,
how
this
Relvius
or
Elvius
,
who
by
Cambrensis
,
the
Breviary
and
Anglican
Martyrology
is
said
to
be
the
Bishop
of
Menevia
,
could
be
so
,
when
none
sate
in
that
Seat
before
S.
David
,
and
this
Bishop
baptized
him
?
Alford
gives
2
Answers
to
this
doubt
(
though
Mr.
Cressy
his
Transcriber
mention
but
one
of
them
)
the
first
is
very
ingenuous
;
Lesson
7.
A
certain
old
Man
blind
from
his
Child-hood
,
having
a
defect
in
his
Nose
,
which
did
not
a
little
deform
his
Face
,
washed
the
Child
at
the
Fountain
;
whom
as
he
held
in
his
Lap
,
understanding
the
sanctity
of
the
Infant
,
he
took
the
Water
in
which
he
was
three
times
dipped
,
and
therewith
sprinkled
his
face
three
times
,
and
presently
he
wonderfully
obtained
the
sight
of
his
eyes
,
and
the
intireness
of
his
Face
.
[
Such
another
wonderful
cure
of
eyes
,
Capgrave
relates
,
he
wrought
upon
his
Master
Paulens
(
or
Paulinus
)
who
through
too
much
grief
having
lost
his
sight
,
he
desired
every
one
of
his
Scholars
to
look
into
his
Eyes
,
and
bless
them
:
all
the
rest
did
so
,
but
in
vain
;
but
when
S.
David
touched
and
blessed
them
,
he
recovered
his
Eyes
:
by
the
same
token
that
he
desired
to
be
excused
from
looking
into
them
,
for
such
was
his
excessive
modesty
,
that
for
10
Years
space
he
never
once
had
the
confidence
to
look
him
in
the
Face
.
Yet
so
powerful
was
his
blessing
,
that
,
coming
to
the
Town
of
Bath
,
Lesson
8
,
&
9.
Thus
the
Child
grew
,
being
full
of
the
Holy
Ghost
;
and
being
addicted
to
the
study
of
Learning
,
by
the
quickness
of
his
sharp
wit
he
made
proficiency
,
beyond
all
his
equals
in
age
:
for
he
was
so
replenisht
with
grace
,
that
his
School-fellows
testified
,
they
often
saw
a
white
Dove
[
*
](A56589-e41280-b)
*
So
the
Disciples
of
S.
Ambrose
of
Sena
,
affirmed
that
they
saw
a
Dove
at
his
eares
as
he
preached
,
Act.
Sanct.
20.
Mart.
p.
192.
as
if
they
had
a
mind
to
justifie
the
Fable
of
Mahomet's
Pidgeon
.
with
a
Golden
Bill
,
as
it
were
teaching
him
.
His
merits
thus
increasing
,
the
Saint
being
brought
into
Holy
Orders
,
at
last
he
was
raised
to
the
dignity
of
a
Bishop
;
and
when
he
was
almost
an
Hundred
Forty
seven
Years
old
,
after
he
had
received
the
Body
and
Blood
of
Christ
,
after
the
Christian
manner
,
he
rendred
his
most
holy
soul
to
his
Creator
.
[
This
story
of
the
Dove
is
told
us
with
an
admirable
addition
in
Colganus
,
singing
Hymns
with
Him.
But
there
are
a
great
many
other
remarkable
passages
of
S.
David's
Life
,
which
the
Breviary
has
overpassed
,
some
of
which
it
may
not
be
amiss
here
to
insert
.
Such
is
that
usage
of
S.
David
,
which
Capgrave
mentions
,
4
,
5.
he
used
to
leap
into
a
Tub
of
cold
Water
,
and
there
continue
in
Prayer
,
till
he
had
almost
lost
all
vital
sense
;
but
he
was
miraculously
rewarded
;
for
he
could
tread
water
so
well
,
that
he
was
often
seen
to
walk
upon
the
Sea
,
without
any
Vessel
to
carry
him
.
S.
Aengussius
did
the
same
,
(
and
he
might
tell
what
Lies
he
pleased
of
him
,
wherein
he
was
only
a
Witness
,
after
he
was
dead
.
)
But
to
return
to
S.
David
.
The
most
famed
Miracle
,
(
related
by
Colganus
,
Capgrave
,
and
Mr.
Cressy
)
is
that
which
hapned
at
a
Synod
in
Wales
,
met
about
the
Pelagian
Heresie
,
where
there
was
an
Assembly
of
118
Bishop
;
(
I
wonder
where
their
Sees
were
in
Brittany
)
and
an
innumerable
Multitude
of
Abbots
and
Clergy-men
,
Kings
,
Princes
and
People
(
says
the
Life
in
Colganus
)
so
that
they
seemed
to
cover
all
the
Land
;
where
they
were
greatly
concerned
,
lest
by
reason
of
the
Multitude
,
which
neither
Voice
nor
Trumpet
(
in
an
ordinary
way
)
seemed
capable
of
reaching
all
their
eares
,
the
People
not
hearing
the
Sermon
(
which
was
the
way
according
to
this
account
of
determining
the
Controversie
)
might
still
remain
in
Heresie
.
It
was
therefore
agreed
,
that
raising
a
heap
of
Garments
on
high
,
one
standing
upon
them
should
begin
to
Preach
,
and
whosoever
obtained
the
grace
to
be
heard
by
all
the
People
,
(
Capgrave
says
,
to
be
heard
by
all
equally
)
he
should
be
all
their
Metropolitan
and
Patriarch
.
Then
one
of
the
Bishops
began
to
Preach
,
but
was
scarce
heard
by
those
that
stood
next
him
,
by
reason
of
the
Tumult
of
the
People
;
and
so
it
fared
with
a
great
many
more
;
at
last
they
agree
to
send
for
S.
David
to
preach
at
the
Synod
,
who
twice
or
thrice
humbly
refusing
;
at
length
he
consented
to
go
thither
,
but
not
designing
to
Preach
,
only
he
told
them
he
would
give
them
some
assistance
in
Prayer
.
But
when
he
came
thither
,
they
prevailed
with
him
to
Preach
;
and
commanding
a
Child
which
attended
him
,
and
had
been
lately
restored
to
life
by
him
,
to
spread
his
Handkerchief
under
his
Feet
,
standing
upon
it
,
Brittany
.
Thus
far
the
story
.
Which
I
think
,
as
to
this
last
part
,
needs
not
any
comment
to
proclaim
it
to
be
a
Fable
;
that
a
Hill
should
here
be
miraculously
raised
,
only
to
serve
S.
David
for
a
Pulpit
:
for
though
I
deny
not
this
to
be
a
good
substantial
Miracle
,
yet
me-thinks
a
Man
of
Mr.
Cressy's
wit
(
if
the
rest
had
none
)
should
have
found
out
a
fitter
place
for
it
.
Had
S.
David
been
to
preach
upon
Salisbury
Plaines
,
there
might
have
been
more
reason
for
it
;
but
it
is
not
easie
to
imagine
how
the
wit
of
Man
could
have
hit
upon
a
more
pleasant
absurdity
,
than
to
put
God
Almighty
to
the
expence
of
a
Miracle
,
for
the
making
up
the
want
of
a
Hill
in
Wales
.
After
S.
David's
death
,
we
are
told
by
Capgrave
;
that
a
great
Plague
happening
in
England
,
He
also
relates
,
that
a
Welch-man
(
together
with
an
Almain
)
being
taken
Prisoner
by
the
Saracens
,
Dewi
wareth
:
i.
e.
David
help
;
and
he
was
suddenly
restored
to
his
Countrey
:
His
Fellow-Prisoner
,
remembring
how
the
Welch-man
often
repeated
the
words
Dewi
wareth
,
he
resolved
to
say
so
too
,
though
he
understood
nothing
of
their
meaning
:
He
did
so
,
and
immediately
he
also
was
snatched
away
from
that
place
,
and
brought
home
,
though
how
he
was
carried
,
he
could
give
no
account
.
For
producing
which
example
,
I
expect
the
Romanists
thanks
,
since
it
is
so
very
pat
an
Instance
,
to
prove
the
Vertue
of
Prayers
in
an
unknown
Tongue
.
Ad
undecim
Millia
Virginum
.
Antiphona
.
O
Vos
undena
millia
,
Puellae
gloriosae
,
Virginitatis
Lilia
Martyriique
rosae
;
In
vita
me
defendite
Praebendo
mihi
juvamen
;
In
morte
vos
ostendite
Supernum
ferendo
solamen
.
Vers
.
Orate
pro
nobis
Sponsae
Dei
Electae
.
Resp.
Ut
ad
vestrum
confortium
valeamus
pervenire
.
Oremus
.
O
Dulcissime
Domine
Jesu
Christe
,
qui
es
Sponsus
Virginum
,
praemium
Martyrum
,
&
piissimus
exauditor
omnium
Sanctorum
tuorum
;
precibus
&
meritis
gloriosissimarum
sponsarum
tuarum
,
sanctissimae
Vrsulae
,
sociarumque
suarum
Virginum
&
Martyrum
,
concedere
digneris
mihi
&
omnibus
eas
venerantibus
,
singulorum
suorum
peccatorum
veniam
,
in
adversis
expedientem
protectionem
,
in
prosperis
congruam
directionem
,
&
gratiam
conformandi
ad
tuam
voluntatem
;
inque
fine
vitae
illarum
visibilem
consolationem
,
&
cum
illis
transitum
securum
ad
gloriam
sempiternam
.
Qui
tecum
,
&c.
Pater
Noster
.
Ave
Maria.
Oratio
.
DA
nobis
,
quaesumus
Domine
Deus
noster
,
sanctarum
Virginum
&
Martyrum
tuarum
Vrsulae
&
Sociarum
ejus
palmas
incessabili
devotione
venerari
,
ut
quas
digna
mente
non
possumus
celebrare
,
humilibus
saltem
frequentemus
obsequiis
.
Per
Dominum
,
&c.
O
Praeclarae
vos
Puellae
,
Nunc
implete
meum
velle
;
Et
dum
mortis
venit
hora
Subvenite
sine
mora
.
In
tam
gravi
tempestate
Me
precantem
defensate
A
Daemonum
injuria
.
Vers
.
Pia
Mater
Vrsula
,
Sponsa
Christi
decora
,
Resp.
Cum
tuis
sodalibus
semper
pro
nobis
ora
.
Oremus
.
DEus
,
qui
affluentissimae
bonitatis
tuae
prudentia
,
Beatissimam
Vrsulam
cum
undecim
millibus
Virginum
,
triumpho
Martyrii
coronare
dignatus
es
;
concede
propitius
,
ut
earum
precibus
ac
meritis
,
cum
ipsis
in
aeterna
beatitudine
collocari
mereamur
.
Per
Dominum
.
To
the
Eleven
Thousand
Virgins
.
ELeven
Thousand
Maids
!
O
glorious
Company
!
Ye
fairest
Lillies
of
Virginity
,
Roses
of
Martyrdome
;
in
life
defend
me
,
And
at
my
Death
Celestial
Comforts
send
me
.
Vers
.
Pray
for
us
ye
Elect
Spouses
of
God.
Ans.
That
we
may
be
able
to
come
to
your
Society
.
Let
us
Pray
.
O
Most
swéet
Lord
Iesus
Christ
,
who
art
the
Spouse
of
Virgins
,
the
reward
of
Martyrs
,
and
the
most
merciful
Hearer
of
all
thy
Saints
;
by
the
Prayers
and
Merits
of
thy
most
glorious
Spouses
,
the
most
holy
Ursula
,
and
her
Companions
,
Virgins
&
Martyrs
,
be
pleased
to
grant
unto
me
and
to
all
those
that
venerate
them
,
the
pardon
of
all
their
sins
;
expedient
protection
in
adversity
,
convenient
direction
in
prosperity
,
and
grace
to
conform
to
thy
wil
;
and
when
life
is
ended
,
their
visible
consolation
,
and
a
secure
passage
with
them
to
Eternal
Glory
.
Who
liveth
,
&c.
Our
Father
.
Hail
Mary
.
A
Prayer
.
Grant
unto
us
,
we
beséech
thée
,
O
Lord
our
God
,
that
we
may
with
uncessant
Devotion
venerate
the
Palmes
(
victory
)
of
thy
holy
Virgins
and
Martyrs
,
Ursula
&
her
Companions
;
that
so
,
whom
we
cannot
celebrate
with
a
worthy
mind
,
we
may
at
least
visit
them
often
with
humble
observance
.
Through
our
Lord
,
&c.
O
Ye
ever
famous
Maids
,
To
my
wishes
say
no
Nay
,
When
I
enter
Death's
black
shades
,
Succour
me
without
delay
.
In
that
Tempests
sad
Alarm
Let
no
Devils
do
me
harm
.
Vers
.
Christ's
lovely
Spouse
,
blest
Martyr
Ursula
,
Ans.
With
thy
Companions
ever
for
us
pray
.
Let
us
pray
.
O
God
,
who
in
the
wisdom
of
thine
abundant
goodness
didst
vouchsafe
to
Crown
Bl.
Ursula
,
and
the
Eleven
Thousand
Virgins
with
the
triumph
of
Martyrdom
;
mercifully
grant
that
by
their
Prayers
and
Merits
,
we
may
merit
a
place
with
them
in
Eternal
felicity
.
Through
our
Lord
,
&c.
NOTES
.
IT
was
no
doubt
a
very
comfortable
time
in
the
Roman
Church
,
when
the
Inventions
of
the
Monks
could
never
run
on
so
fast
,
in
wonderous
stories
;
but
the
Faith
and
Devotion
of
the
People
could
keep
pace
with
them
,
nay
rather
run
before
them
:
but
the
Later
Ages
have
unluckily
been
given
to
examine
matters
more
than
before
,
and
by
scrupling
implicite
faith
,
and
bogling
at
contradictions
,
have
put
the
Writers
of
that
Church
to
a
great
deal
of
troublesome
work
;
in
defending
impossible
stories
,
and
in
setting
a
good
Gloss
upon
Fables
,
and
countenancing
long
practised
Devotions
,
which
in
civility
to
their
Fore-fathers
,
they
must
not
acknowledg
to
be
either
absurd
or
impious
,
though
they
are
really
so
.
We
have
found
it
so
in
many
foregoing
instances
;
and
this
of
the
Eleven
Thousand
Virgins
is
a
very
remarkable
one
.
For
if
you
call
them
to
an
account
about
this
matter
,
you
'l
find
little
agreement
among
their
Authors
,
which
way
to
make
it
look
like
a
probable
story
;
though
all
of
them
would
fain
hold
the
Conclusion
,
and
have
it
believed
to
be
true
.
Harpsfield
complains
sadly
,
That
the
injury
of
Men
and
Times
,
(
an
excellent
character
of
the
former
Monks
)
have
obtruded
meer
Fables
,
and
those
too
perfectly
disagreeing
one
from
another
;
and
have
forced
us
that
live
so
many
Ages
after
,
to
follow
not
undoubted
truth
,
but
slender
conjectures
.
And
yet
(
see
the
power
of
a
strong
faith
above
reason
!
)
the
same
Author
there
breaks
out
into
this
expression
.
Would
to
God
that
the
History
of
Vrsula
were
so
certain
and
free
from
difficulties
,
as
I
easily
and
certainly
perswade
my self
,
that
she
and
her
Companions
are
blessed
Martyrs
in
Heaven
.
If
the
History
of
them
be
not
certain
,
then
there
is
nothing
left
,
but
Tradition
to
ground
his
certainty
of
Perswasion
upon
,
that
they
were
at
all
in
being
,
or
that
they
were
Martyrs
;
and
if
he
is
forced
to
rely
upon
Tradition
for
this
which
is
the
main
thing
,
why
not
for
the
rest
too
,
without
taking
the
needless
pains
of
conjecturing
uncertainly
about
them
?
he
was
bound
to
it
in
civility
,
unless
the
story
that
Tradition
tells
,
prove
impossible
;
and
his
not
following
it
throughout
,
argues
that
he
thought
it
so
:
but
any
one
instance
of
that
nature
does
our
work
;
for
a
witness
loses
his
credit
in
the
whole
,
when
he
would
obtrude
an
absurd
or
impossible
thing
upon
our
faith
.
Whether
the
Oral
Tradition
concerning
these
Virgins
does
not
so
,
I
shall
examine
afterwards
:
First
beginning
with
the
Historical
account
out
of
Authors
,
because
this
way
of
proof
must
needs
be
more
satisfying
to
any
inquisitive
Person
.
Baronius
tells
us
,
that
he
took
a
great
deal
of
pains
to
find
out
the
truth
of
their
story
,
That
though
this
Author
has
many
fabulous
stories
,
so
that
he
must
be
read
with
great
care
,
yet
being
forced
to
sit
as
an
Arbitrator
,
among
the
refuse
of
Apocryphal
Writers
,
he
thought
fit
to
chuse
the
most
probable
story
,
and
therefore
readily
imbraced
the
Relation
of
Geoffrey
,
because
it
was
supported
by
the
most
likely
conjectures
:
but
,
says
he
,
the
other
Acts
of
these
Virgins
that
are
publisht
,
must
appear
to
any
prudent
Man
to
be
stuft
with
abundance
of
Fables
.
Baronius
his
account
then
out
of
Geoffrey
,
is
this
in
short
.
When
Maximus
the
Tyrant
in
his
Invasion
of
Gaul
,
had
expelled
the
Inhabitants
of
Armorica
,
he
invites
a
Colony
over
thither
of
Brittish
Souldiers
,
and
settles
them
there
,
and
thence
it
was
called
Little-Brittany
:
And
now
the
next
care
was
,
to
get
Wives
for
them
in
their
own
Country
.
Vrsula
the
Daughter
of
Dionotus
Prince
of
Cornwall
,
is
designed
for
Conanus
their
Chief
Leader
,
and
she
and
her
11000
Virgin-Companions
were
shipt
at
London
,
though
unwillingly
,
upon
this
design
to
go
for
Armorica
:
but
a
cruel
Tempest
drove
them
to
the
German
shore
;
where
falling
into
a
Navy
of
Pyrates
,
under
the
command
of
Melga
a
Pirate
of
the
Picts
,
and
Gaunus
of
the
Hunns
,
they
consulted
to
offer
violence
to
their
Chastity
;
but
by
the
perswasion
of
Vrsula
,
they
chose
all
with
a
Christian
constancy
to
dye
,
rather
than
be
deflowred
,
and
so
were
all
barbarously
slain
together
;
and
he
fixes
the
time
of
this
cruelty
,
An.
Dom.
383.
This
account
Mr.
Cressy
can
by
no
means
allow
,
and
gives
these
Reasons
:
(
or
his
Friend
Alford
for
him
.
)
Because
Maximus
his
short
Reign
,
French
Historians
refer
the
erecting
of
a
Principality
of
Brittains
in
Armorica
to
a
much
Later
Date
,
when
Meroveus
was
King
of
the
Francks
,
which
was
An.
448.
As
also
because
Dionotus
the
Father
of
Vrsula
,
is
acknowledged
by
our
best
Historians
,
to
have
lived
long
after
the
Emperor
Gratianus
his
time
,
who
was
slain
by
Maximus
;
so
that
Vrsula
could
not
be
alive
,
much
less
marriageable
in
those
days
:
neither
lastly
,
is
there
any
mention
among
Historians
,
of
Hunns
so
early
infesting
Germany
,
or
exercising
Piracy
on
the
River
Rhene
,
or
the
Western
Ocean
.
Indeed
these
Objections
against
Baronius
,
seem
very
hard
to
be
answered
;
and
so
we
are
fairly
quit
of
him
without
more
ado
.
Let
us
now
see
what
Mr.
Cr.
gives
us
in
the
room
of
it
.
He
agrees
with
Baronius
in
the
main
substance
of
the
History
;
only
differs
from
him
in
the
following
particulars
.
He
has
placed
their
slaughter
in
the
Year
453.
when
Attila
King
of
the
Hunns
wasted
Italy
,
and
the
Western
Regions
:
he
makes
it
to
happen
in
the
days
of
Maximus
the
Tyrant
,
but
not
of
him
who
slew
the
Emperor
Gratianus
,
but
of
that
Maximus
who
invaded
the
Empire
,
and
succeeded
Valentinian
,
and
appointed
Avitus
to
oppose
those
Barbarous
People
.
He
has
joyned
together
two
occasions
,
why
this
numerous
Company
of
Virgins
departed
out
of
their
Countrey
:
the
one
was
,
the
fore-named
design
of
Marrying
their
own
Country-men
in
Armorica
,
(
or
Little
Brittany
)
the
other
occasion
was
,
the
Cruelty
exercised
upon
the
Brittans
by
the
Saxons
,
who
were
first
called
in
by
Vortigern
to
assist
the
Brittans
against
the
Picts
,
but
after
making
Peace
with
them
,
turned
their
Arms
against
their
Benefactors
,
and
exercised
all
manner
of
cruelties
upon
them
,
and
made
many
fly
the
Land
,
among
whom
he
supposes
these
11000
Virgins
.
A
very
pretty
conjecture
!
but
yet
not
strong
enough
to
plead
for
the
truth
of
their
story
,
nor
to
justifie
the
Devotions
of
the
Church
to
them
.
For
as
to
the
pretended
cause
of
their
Voyage
,
from
their
intended
Marriage
in
Armorica
;
their
own
Harpsfield
has
plainly
and
honestly
confessed
,
That
he
should
easily
acquiesce
in
this
Narration
,
but
that
they
who
are
of
this
Opinion
,
bring
no
certain
and
approved
Author
that
testifies
about
this
Marriage
;
Anonymous
Brittan
,
translated
by
Geoffrey
into
Latine
,
that
says
some
such
thing
;
but
he
is
a
man
,
who
as
in
many
other
things
,
so
in
this
Narration
concerning
the
affairs
of
Maximus
,
is
guilty
of
more
than
one
lye
.
[
From
whence
,
by
the
way
,
one
may
conclude
that
the
Testimony
cited
by
some
out
of
Sigebert
,
[
*
](A56589-e44020-b)
*
Bishop
Vsher
calls
the
Author
of
that
account
of
Vrsula
,
Sigebertini
Chronici
interpolator
.
(
de
Primord
.
Eccl.
Br.
p.
624
,
631.
)
And
he
had
great
reason
to
say
so
;
for
in
Miraus
his
Edition
of
Sigebert
,
Antwerp
.
an.
1608.
that
story
Surius
mentions
out
of
him
,
is
in
a
different
character
from
the
rest
;
of
which
Miraus
gives
this
account
,
in
his
Preface
to
the
Reader
:
That
what
is
so
Printed
in
a
small
character
,
was
either
not
in
the
Codex
Gemblacensis
(
which
he
calls
the
most
ancient
)
or
if
it
were
,
was
added
by
a
Later
hand
;
Qua
in
sunt
,
says
he
,
quae
à
racematoribus
plerunque
indoctis
adjecta
,
aut
●x
nugis
ac
quisquiliis
Galfridi
Monumetensis
seu
Asaphensis
,
inspersa
leguntur
.
And
so
it
is
expresly
said
in
H.
Steven's
Edition
of
Sigebert
,
an.
1513.
Sigeberti
Gemblacensis
Chronicon
,
ab
an
.
381.
ad
an.
1113.
Cum
insertionibus
ex
historia
Galfridi
&
additionibus
Roberti
Abbatis
Montis
,
&c.
,
especially
since
I
find
him
,
more
than
once
upon
other
occasions
,
citing
Sigebert's
Chronicon
.
]
But
Harpsfield
(
in
the
same
place
)
has
hit
upon
another
worse
Objection
,
against
the
Marriage
story
,
when
he
adds
;
Neque
sanè
adhuc
video
justam
Martyrii
in
superiore
narratione
causam
.
He
does
not
see
in
the
foregoing
narration
any
just
cause
of
Martyrdome
:
(
and
yet
you
know
,
the
thing
that
Church
celebrates
them
for
,
is
for
their
being
Martyrs
.
)
He
was
so
wise
,
as
not
to
think
that
a
Massacre
meerly
made
a
Martyrdome
,
for
then
he
knew
that
Hereticks
(
in
his
sence
)
might
boast
of
numbers
beyond
Eleven
Thousand
,
and
that
one
in
his
time
at
Paris
,
would
then
have
out-vied
Colen
:
and
all
the
account
that
the
story
he
opposes
gave
farther
,
was
only
,
that
these
slaughtered
Persons
were
Virgins
;
but
that
could
not
make
them
Martyrs
neither
,
because
it
will
not
alone
make
any
one
a
Christian
;
and
in
this
case
,
their
Virginity
was
the
less
considerable
also
,
because
they
intended
no
longer
to
be
fam'd
for
that
sort
of
Chastity
,
than
till
they
could
get
good
Husbands
,
which
they
were
now
in
Quest
after
.
But
Mr.
Cr.
seems
to
rely
more
upon
the
story
of
the
Saxons
barbarous
usage
,
which
first
gave
occasion
for
the
flight
of
these
Virgins
,
and
after
to
the
slaughter
of
them
by
the
Hunns
.
But
,
whatsoever
he
may
imagine
in
his
performance
,
I
think
he
has
no
ways
assoyled
the
Objections
that
lye
against
this
account
too
.
For
is
it
credible
,
that
what
is
pretended
to
be
acted
in
the
middle
of
an
Age
,
should
not
so
much
as
be
mentioned
by
one
who
lived
in
that
very
Age
,
and
wrote
about
this
very
matter
,
concerning
the
destruction
of
the
Brittans
by
the
Saxons
,
at
the
end
of
it
?
I
mean
by
Gildas
?
no
nor
afterwards
taken
notice
of
by
Beda
in
his
History
?
I
see
indeed
Mr.
Cr.
endeavours
to
apologize
for
this
omission
,
but
so
pittiful
are
the
excuses
he
makes
,
that
I
wonder
he
had
the
confidence
to
insert
them
.
As
for
Gildas
,
he
says
,
his
design
being
to
bewail
the
general
destruction
of
the
Brittish
state
,
Not
every
occurrent
,
I
grant
,
that
happened
abroad
;
but
such
as
were
remarkably
destructive
,
one
would
think
he
might
;
especially
such
a
one
as
this
was
,
being
a
story
,
such
as
no
Age
,
I
think
,
can
parallel
,
either
for
the
number
of
Virgins
slain
(
Eleven
Thousand
in
one
Day
and
Place
)
or
for
the
barbarous
fury
of
those
that
slew
them
(
which
he
confesses
was
one
part
of
Gildas
his
design
Tragically
to
express
)
nor
any
particular
occurrent
that
gave
such
a
deadly
blow
to
the
Brittish
state
;
and
he
must
sure
be
in
great
hast
,
and
affect
strange
Brevity
,
that
could
not
afford
the
place
of
one
Line
in
his
Book
for
such
a
story
,
which
though
acted
abroad
,
yet
not
at
that
distance
,
but
that
the
report
of
it
would
quickly
arrive
,
and
ring
aloud
in
the
ears
of
those
,
that
were
so
much
concerned
in
it
at
home
.
But
Mr.
Cr.
would
perswade
us
,
that
Gildas
has
general
expressions
that
seem
to
point
at
their
story
,
Very
many
passed
over
Sea
into
Foreign
Countreys
,
with
grievous
howlings
and
lamentation
,
and
in
their
Voyage
by
Sea
,
they
joyntly
with
mournful
voices
,
repeated
those
sad
words
of
the
Psalmist
,
Thou
hast
,
O
Lord
,
given
us
up
as
Sheep
to
be
devoured
,
and
hast
dispersed
us
among
the
Nations
.
This
,
says
Mr.
Cr.
seems
to
be
a
description
most
proper
to
the
condition
of
the
weaker
Sex
(
he
thought
that
it
could
not
be
so
proper
for
Men
to
run
away
and
cry
)
which
no
doubt
by
the
provident
care
of
their
Parents
and
Friends
,
was
in
the
first
place
secured
from
the
violence
of
their
Barbarous
Enemies
;
and
those
words
,
Thou
hast
dispersed
us
among
the
Nations
,
do
most
fitly
suit
to
these
Virgin-Martyrs
,
whose
sacred
Reliques
have
been
dispersed
among
all
the
Nations
of
Christendome
.
Excellently
guessed
!
and
well
translated
,
by
him
that
pretends
to
give
us
his
express
words
!
as
any
one
will
see
,
when
I
give
you
Gildas
his
words
in
his
own
Language
,
with
a
little
more
,
which
goes
before
that
which
he
has
cited
.
Thus
then
Gildas
.
Itaque
nonnulli
miserarum
reliquiarum
[
*
](A56589-e44660-b)
*
So
Beda
,
Lib.
1.
Hist.
Eccles.
cap.
15.
Itaque
nonnulli
de
miserandis
reliquiis
in
montibus
comprehensi
,
acervatim
jugulabantur
.
Alii
fame
confecti
procedentes
,
manus
hostibus
dabant
,
pro
accipiendis
alimentorum
subsidiis
,
aternum
subituri
servitium
.
Alii
transmarinas
regiones
dolentes
petebant
:
alii
perstantes
in
patria
trepidi
pauperem
vitam
in
montibus
,
silvis
,
vel
rupibus
ardun
,
suspectâ
semper
mente
agebant
.
in
montibus
deprehensi
(
quò
nimirum
fugerant
)
acervatim
jugulabantur
:
alii
fame
confecti
accedentes
manus
hostibus
dabant
,
in
aeternum
servituri
;
si
tamen
continuò
non
trucidarentur
,
quod
altissimae
gratiae
stabat
loco
:
alii
transmarinas
petebant
regiones
,
cum
ululatu
magno
;
ceu
celeusmatis
vice
,
hoc
modo
sub
velorum
sinibus
cantantes
;
Dedisti
nos
tanquam
oves
escarum
,
&
in
gentibus
dispersisti
nos
:
alii
montanis
collibus
,
minacibus
praeruptis
,
vallatis
densissimis
saltibus
,
marinisque
rupibus
,
vitam
suspectâ
semper
mente
credentes
,
in
patria
licet
trepidi
perstabant
.
These
words
of
Gildas
,
follow
after
the
sad
story
he
had
told
,
concerning
the
destruction
which
the
Saxons
made
,
depopulating
Cities
and
Fields
,
destroying
Priest
and
People
with
Fire
and
Sword
,
whose
Bodies
lay
mangled
and
unburied
,
a
prey
for
Beasts
and
Birds
.
Then
,
says
he
,
of
the
miserable
remnant
(
mark
that
)
some
being
caught
in
the
Mountains
(
whither
they
fled
)
were
slain
on
heaps
,
others
went
into
Foreign
Regions
,
&c.
I
never
thought
before
,
that
when
one
is
dividing
a
remnant
of
People
,
and
describing
the
several
miseries
of
them
so
divided
,
that
Nonnulli
or
alii
,
could
be
translated
very
many
;
rather
of
the
two
it
might
be
Englisht
some
few
:
but
the
other
translation
was
necessary
for
his
purpose
,
of
Eleven
Thousand
Virgins
going
away
at
once
in
one
company
.
It
was
well
guessed
too
,
to
ascribe
their
voyage
to
the
provident
care
of
their
Parents
and
Friends
to
secure
them
in
the
first
place
,
from
the
violence
of
their
Barbarous
Enemies
,
by
this
sending
them
away
:
when
Gildas
rather
,
describes
a
company
of
People
,
scattered
,
a●d
at
their
wits
end
,
not
knowing
which
way
to
shift
for
their
own
Lives
.
Besides
,
I
observe
another
passage
in
Gildas
,
which
,
if
you
could
suppose
a
Body
of
so
many
Thousand
Virgins
gathered
together
,
and
by
reason
of
the
feebleness
of
their
Sex
fit
to
be
made
a
Sacrifice
,
yet
implyes
,
that
it
was
scarce
possible
to
find
so
many
,
fit
to
make
Martyrs
of
at
that
time
:
For
when
he
there
tells
us
,
of
the
Bodies
of
abundance
of
People
,
lying
mangled
and
unburied
;
he
presently
adds
his
doubt
,
that
there
were
but
a
few
pious
Souls
among
them
fit
to
go
to
Heaven
:
(
there
was
at
that
time
such
a
horrid
corruption
of
manners
among
the
Brittans
,
even
worse
than
that
of
their
Enemies
that
butcher'd
them
.
)
Si●tamen
multae
inventae
sunt
(
sc.
sanctae
animae
)
quae
ad
ardua
coeli
,
id
temporis
,
à
sanctis
Angelis
veherentur
,
&c.
If
there
could
be
found
any
number
of
holy
Souls
at
that
time
,
that
were
fit
to
be
carried
up
to
Heaven
by
holy
Angels
:
For
,
says
he
,
Ita
degeneraverat
tunc
vinea
illa
olim
bona
,
in
amaritudinem
;
ut
rarò
,
secundùm
prophetam
,
videretur
quasi
post
tergum
vindemiatorum
aut
messorum
,
racemus
aut
spica
.
i.
e.
The
Vineyard
that
was
once
good
,
was
then
so
degenerate
,
that
as
the
Prophet
speaks
,
after
the
Grape-gatherer
or
Mower
,
could
scarce
be
found
a
Cluster
,
or
an
Ear
of
Corn.
But
Eleven
Thousand
,
would
have
been
a
pretty
Cluster
of
Virgins
.
Wherefore
I
conclude
that
Gildas
in
his
story
,
never
dreamt
of
any
thing
like
such
a
number
of
Virgin-Martyrs
.
I
hope
Mr.
Cr.
does
not
think
there
lyes
any
strength
in
those
words
he
added
,
that
when
they
mournfully
cryed
out
,
Thou
hast
dispersed
us
among
the
Nations
,
this
most
fitly
suits
these
Martyrs
,
whose
Reliques
have
been
dispersed
all
over
Christendome
.
For
why
should
he
perswade
us
,
that
they
differ'd
so
much
from
other
Saints
,
and
sorrowfully
pronounced
that
,
which
S.
Francis
so
much
triumph'd
in
?
Who
being
cast
into
Prison
by
the
Perusians
,
he
was
so
full
of
joy
,
Ideo
me
exultare
noveritis
,
quia
adhuc
Sanctus
per
totum
seculum
adorabor
:
He
leapt
for
joy
,
because
after
all
this
he
should
be
worshipped
for
a
Saint
all
over
the
World
[
*
](A56589-e45040-b)
*
Lest
any
should
deny
S.
Francis
to
be
the
Author
of
this
saying
,
as
not
thinking
Jac.
de
Voragine
to
be
a
competent
witness
;
let
the
Reader
take
notice
,
that
the
same
is
put
among
S.
Francis
his
Prophecies
,
who
is
said
to
speak
thus
to
his
Fellow-prisoners
,
who
were
offended
at
his
pleasantness
.
Etsi
vestrae
condoleam
miseriae
,
magis
tamen
de
propriâ
exultandum
est
felicitate
.
Humile
quid
de
me
cogitatis
.
Quem
modò
in
carcere
vinclu
videtis
adstrictum
,
per
totum
mundum
posthac
agnoscite
respiciendum
.
Prophetia
4.
inter
opusc
.
S.
Francis
.
p.
81.
edit
.
Paris
.
an.
1641.
per
Joh.
de
la
Haye
.
;
Why
should
we
not
believe
that
they
had
the
spirit
of
S.
Francis
in
them
while
they
lived
,
and
rejoyced
in
the
thoughts
of
that
which
they
prophetically
foretold
?
especially
when
their
stories
tell
us
,
that
they
are
so
hugely
pleased
to
have
their
Reliques
dispersed
and
venerated
now
they
are
dead
?
Two
of
their
Bodies
that
were
digged
up
at
Colen
,
Yesterday
when
you
washed
my
Head
,
you
friendly
kissed
it
,
and
now
I
come
to
repay
your
kindness
,
and
saluted
him
;
though
when
she
offered
it
,
he
considering
his
profession
,
to
avoid
the
Maids
kiss
,
drew
back
his
Head.
Who
can
be
of
another
mind
,
but
that
they
now
have
just
the
same
passions
and
affections
they
had
when
they
were
alive
,
when
he
reads
how
that
a
Comb
being
found
together
with
one
of
the
Bodies
mentioned
before
,
because
she
had
lost
her
Comb
which
her
Mother
gave
her
,
when
she
went
out
of
her
Countrey
.
There
is
one
doubt
remains
,
which
Mr.
Cressy
is
concerned
in
,
who
talks
so
much
of
the
dispersing
of
their
Reliques
over
all
Christendome
,
viz.
What
security
we
can
have
that
false
Bodies
and
Bones
,
have
not
been
scattered
up
and
down
for
theirs
:
I
know
that
Caesarius
of
Heisterbach
has
told
us
a
fine
story
,
It
is
no
wonder
,
says
he
,
Well
reasoned
again
!
What
?
when
the
Saxon
affairs
at
this
time
were
Acts
of
Barbarous
Cruelty
,
and
the
Brittans
were
the
subjects
of
it
,
is
it
no
wonder
if
one
pretend
to
give
an
account
of
the
one
,
and
should
leave
out
the
other
?
This
would
be
,
just
as
if
a
Carthaginian
Historian
had
designed
to
give
an
account
of
the
affairs
of
his
own
Countrey
,
and
should
have
said
little
or
nothing
of
Hannibal
and
his
Army
in
Italy
,
or
have
passed
over
in
silence
that
most
famous
Battle
at
Cannae
,
never
so
much
as
naming
the
Roman
General
there
,
or
the
number
of
those
that
were
slain
.
Well
,
but
says
Mr.
Cr.
Beda
in
other
Treatises
,
twice
expresly
mentions
the
Celebration
of
Eleven
Thousand
Virgin-Martyrs
,
suffering
for
their
Faith
and
Chastity
at
Colen
,
to
wit
,
in
his
Martyrologie
,
and
in
his
Ephemeris
.
It
's
true
indeed
,
if
you
look
into
Beda's
Works
,
you
will
find
in
his
Martyrologie
12
Cal.
Novemb
.
these
words
,
In
Colonia
sanctarum
virginum
undecim
millium
:
and
in
his
Ephemeris
these
,
In
Colonia
sanctarum
Virginum
;
but
all
this
will
not
do
Mr.
Cressy's
work
:
For
the
Authority
of
these
Books
is
very
slender
,
and
the
Interpolation
and
abuse
of
them
certain
and
evident
[
*
](A56589-e45760-b)
*
Martyrologium
quod
Bedae
nomen
modò
praefert
,
hand
sincerum
est
,
multorum
subinde
additionibus
locupletatum
,
ut
ex
praesatione
Usuardi
colligunt
viri
eruditi
.
Phil.
Labbe
de
Scriptor
.
Eccles.
vol.
1.
pag.
185.
:
If
I
had
no
other
way
to
know
that
there
are
Names
of
Saints
in
those
Books
,
which
Bede
never
put
in
,
I
might
be
sufficiently
assured
of
it
,
only
by
examining
the
Persons
there
inserted
for
Saints
and
Martyrs
.
To
give
Mr.
Cr.
an
Instance
or
two
,
very
near
the
place
where
the
11000
Virgins
stand
.
In
his
Martyrologie
,
7
Idus
Novemb.
Depositio
Vuillibrordi
Episcopi
,
de
gente
Anglorum
,
viri
sanctissimi
&
miraculorum
gratiâ
admodum
insignis
;
qui
à
Sergio
Papa
Romae
ordinatus
est
,
&
in
Germaniam
ad
praedicandum
destinatus
,
ibidemque
requievit
.
In
his
Ephemeris
,
8
Idus
.
Willibrordi
Episcopi
.
I
suppose
that
Saints
were
not
put
into
the
Calendar
before
they
dyed
;
and
it
would
be
pretty
if
any
one
could
believe
that
Bede
should
put
into
his
Martyrologie
the
death
of
a
Saint
who
out-lived
him
.
But
according
to
Mr.
Cressy
[
*
](A56589-e45910-b)
*
Ch
Hist.
l.
22.
c.
25.
and
lib.
23.
c.
6.
,
Bede's
death
is
placed
,
an.
731.
(
Calvisius
Chronol.
says
734.
)
and
he
has
placed
S.
Willibrords
,
an.
736.
To
add
another
:
Bedae
Martyrol.
16
Cal.
Decemb.
Depositio
beati
Othmari
Abbatis
(
in
his
Ephemeris
16
Cal.
Dec.
Otmari
confessoris
)
who
dyed
(
as
both
Surius
and
Calvisius
agree
)
an.
761.
that
is
,
according
to
Mr.
Cr.'s
account
,
30
Years
after
Beda
.
But
,
what
talk
I
of
Thirty
Years
?
if
you
look
into
his
Martyrology
,
17
Calend.
Januar.
there
you
find
,
Viennae
,
Ado
Vienrensis
lived
after
Bede
,
above
an
Hundred
and
Thirty
Years
.
If
all
this
will
not
yet
satisfie
Mr.
Cr.
but
that
he
still
thinks
no
such
tricks
have
been
plaid
with
the
11000
Virgins
,
I
then
must
farther
tell
him
,
that
in
the
most
correct
Martyrologie
of
Bede
(
Printed
in
Bollandus
his
second
Vol.
of
March
,
and
which
was
set
forth
after
comparing
a
great
many
Antient
Manuscripts
)
I
say
in
his
Genuine
Text
,
Printed
in
a
larger
character
,
there
is
nothing
to
be
found
of
these
11000
Virgins
;
but
it
's
put
in
a
smaller
character
afterwards
,
to
show
that
that
passage
was
inserted
by
others
since
;
and
I
must
conclude
too
,
that
it
was
inserted
a
good
while
after
his
time
;
since
Vsuardus
in
his
Martyrologie
makes
no
mention
of
these
Virgins
;
nor
Ado
Viennensis
in
his
,
no
nor
in
his
Chronicon
neither
,
though
he
there
takes
notice
of
the
sufferings
of
many
other
Martyrs
,
and
had
a
fair
occasion
to
mention
them
;
353
,
356.
for
he
speaks
of
Maximus
his
drawing
almost
all
the
armed
Youth
of
Brittany
into
France
;
and
if
Baronius
his
conjecture
had
been
true
,
there
sure
he
would
have
mentioned
them
,
if
he
had
known
any
thing
concerning
them
:
and
afterwards
he
takes
notice
of
the
Saxons
destroying
Brittany
from
the
East
,
to
the
West
side
of
the
Island
with
Fire
and
Sword
(
which
is
Mr.
Cressy's
time
of
placing
their
flight
and
Martyrdome
)
and
yet
not
a
syllable
of
them
here
neither
.
And
if
the
Martyrologie
of
Bede
does
not
say
any
thing
about
it
,
his
Ephemeris
which
is
collected
out
of
it
in
short
,
it
it
say
more
,
may
deservedly
be
suspected
:
But
he
might
as
well
(
in
this
case
)
cite
the
Almanack
for
the
Year
when
he
wrote
his
Book
;
for
there
he
might
find
the
name
of
S.
Vrsula
against
the
21
of
October
,
but
no
such
name
in
Bede's
Ephemeris
.
Thus
we
have
seen
the
lame
account
and
groundless
conjectures
,
which
they
that
would
make
a
formal
History
of
these
Virgins
,
go
upon
.
Now
,
in
the
next
place
,
let
's
consider
whether
they
that
build
their
faith
upon
Oral
Tradition
,
and
the
current
story
that
passes
at
Colen
,
where
they
are
said
to
have
been
Interred
,
have
mended
the
matter
.
Here
first
,
it
is
worth
observing
,
that
the
Late
Romish
Writers
are
much
more
inclinable
,
I
perceive
,
to
follow
the
Traditional
account
,
than
the
other
:
(
only
excepting
the
Jesuite
Alford
,
who
writing
a
History
thought
it
not
so
proper
to
mention
Revelations
;
and
living
,
as
he
says
,
among
Heterodox
Persons
(
being
then
in
England
)
he
thought
that
telling
stories
of
Miracles
,
586.
and
p.
598.
unless
they
were
vouched
by
Classick
Authors
,
would
not
be
a
means
to
convince
them
;
for
the
Age
he
lived
in
was
no
ways
favourable
to
them
.
)
Therefore
though
Ribadeneira
,
when
he
first
put
forth
the
Lives
of
the
Saints
in
Spanish
,
followed
Baronius
and
our
Geoffrey
;
yet
when
his
Book
was
Printed
at
Colen
in
Latine
,
an.
1630.
they
put
out
that
Life
of
his
,
and
inserted
another
,
after
the
Traditional
way
:
For
so
the
Reader
,
before
that
life
,
is
admonished
;
that
instead
of
that
,
They
thought
good
rather
to
adjoyn
another
Narration
,
far
more
certain
,
which
was
composed
with
great
labour
and
diligence
,
out
of
several
Monuments
of
the
Ancients
,
out
of
the
ancient
Tradition
of
the
Church
of
Colen
,
and
out
of
the
very
footsteps
of
places
that
are
to
be
seen
both
at
Colen
,
and
elsewhere
on
the
Rhene
,
by
a
Father
of
the
Jesuites
Colledge
in
Colen
.
This
Father
was
Philippus
Bebius
,
as
Alford
informs
us
;
between
whom
there
had
some
Letters
passed
touching
this
matter
:
[
*
](A56589-e46830-b)
*
Alf.
ad
.
an.
237.
p.
228.
230.
he
says
,
that
he
began
to
write
the
Life
of
S.
Vrsula
,
and
her
companions
in
the
Latine
and
German
Tongue
by
the
command
of
his
Superiours
;
and
not
living
perfectly
to
finish
it
,
Hermannus
Crombachius
succeeded
him
in
his
work
,
and
opinion
,
(
being
for
Tradition
and
Revelations
)
in
a
large
Volume
,
entitled
Vrsula
vindicata
.
This
way
therefore
,
having
the
greater
countenance
of
the
Church
,
is
now
to
be
set
down
;
and
there
is
scarce
any
thing
more
needful
,
(
it
looking
all
along
so
like
a
Romance
)
to
confute
it
.
We
are
told
then
,
that
in
the
Year
One
Thousand
One
Hundred
Fifty
Six
,
See
Bish
.
Vsher
de
Britan.
Eccl.
primord
.
p.
619.
there
were
found
at
Colen
certain
Inscriptions
or
Titles
on
Grave-stones
(
Tituli
Sepulchrales
they
are
called
)
bearing
the
Names
of
divers
of
the
Vrsulan
Virgins
,
and
of
the
Men
that
did
accompany
them
:
Gerlacus
the
Abbot
of
Tuitium
,
who
was
present
when
the
Tombs
were
opened
,
made
an
Index
of
their
Names
,
which
is
still
kept
there
.
This
gave
occasion
the
same
Year
to
the
Revelations
of
Elizabeth
of
Schonaw
concerning
Vrsula
,
The
Chief
and
most
remarkable
of
them
,
says
she
,
the
Abbot
Gerlacus
sent
to
me
,
hoping
that
something
might
be
revealed
to
me
,
by
the
grace
of
God
,
concerning
them
:
for
he
had
a
suspicion
of
the
finders
of
those
holy
Bodies
,
lest
for
gain
sake
they
might
have
craftily
caused
them
to
be
written
.
S.
Elizabeth
then
understood
,
God
revealing
it
to
her
by
S.
Vrsula
,
and
S.
Verena
,
by
whom
and
when
these
Titles
were
written
and
put
into
their
Graves
.
She
says
,
Tituli
Sepulchrales
,
I
was
ready
before
to
fancy
,
that
they
were
stones
laid
over
their
Graves
;
but
the
revelation
has
spoiled
that
conceipt
,
by
telling
us
that
they
were
put
into
their
Graves
;
for
now
they
might
be
such
,
for
ought
I
know
,
as
might
be
put
in
ones
Pocket
,
and
I
am
not
wholly
freed
from
Gerlacus
his
jealousie
of
the
Diggers
cheat
.
But
I
must
not
forget
that
besides
these
Revelations
of
S.
Elizabeth
after
her
death
,
An.
Dom
:
1183.
and
these
are
they
that
make
up
the
life
of
Vrsula
,
and
the
11000
Virgins
in
Capgrave
;
so
that
when
I
shall
hereafter
cite
him
for
any
part
of
their
story
,
you
must
remember
that
in
time
past
,
that
went
in
the
Roman
Church
for
Vision
and
Revelation
;
and
indeed
the
whole
story
of
Vrsula
in
the
Colen
way
of
Tradition
,
and
that
which
we
have
in
the
old
Breviaries
,
is
wholly
beholden
to
them
,
being
borrowed
from
them
.
Nay
,
we
are
told
out
of
Winheim
,
that
the
very
Church
of
S.
Vrsula
in
Colen
,
Church
of
the
Revelations
,
S.
Elizabeth's
Visions
having
given
such
great
credit
to
her
story
.
Let
us
now
see
,
what
it
is
they
say
;
and
I
think
the
best
way
will
be
,
to
make
the
Lessons
of
the
Breviary
our
Text
,
and
the
other
will
serve
to
explain
them
.
Lesson
1.
St.
Vrsula
the
only
Daughter
of
a
most
Noble
and
Rich
Prince
of
the
Brittans
,
extreme
beautiful
,
and
of
great
wit
,
when
she
was
Marriageable
was
demanded
in
Marriage
by
a
Son
of
the
King
of
England
;
at
which
,
seeing
her
most
Christian
Father
extreamly
troubled
,
as
well
because
it
was
no
ways
consonant
to
Reason
to
force
his
Daughter
to
marry
who
was
devoted
to
God
,
as
also
because
if
he
did
not
consent
to
the
Proposal
,
he
feared
the
cruelty
of
the
Pagan
;
She
,
being
divinely
inspired
,
perswaded
her
Father
to
consent
to
the
Tyrant
,
if
he
would
yield
to
these
following
Conditions
.
viz.
That
he
the
Son
of
the
King
of
England
would
deliver
to
her
Ten
Virgins
,
choice
ones
in
Age
,
Form
and
Parentage
;
and
that
as
well
to
her self
,
as
to
each
of
the
other
Ten
,
might
be
joyned
a
1000
Virgins
more
;
and
that
11
Ships
being
prepared
according
to
their
number
,
he
would
grant
her
the
truce
of
Three
Years
for
the
Dedication
[
*
](A56589-e47650-b)
*
The
pretended
Sigebert
in
Surius
has
it
,
ad
exercitium
virginitatis
suae
.
of
her
Virginity
,
and
that
this
Young
Spouse
of
hers
in
this
3
Years
space
,
should
be
instructed
in
the
Faith.
Vrsula
used
this
new
counsel
of
the
H.
Ghost
,
that
so
either
by
the
difficulty
of
the
proposed
condition
she
might
take
off
his
mind
from
his
design
,
or
that
by
this
opportunity
she
might
dedicate
all
her
Virgins
,
together
with
her self
,
to
God.
NOTES
.
THis
Lesson
of
the
Breviary
gives
us
no
name
of
any
of
these
Persons
,
save
only
that
of
Vrsula
,
but
the
rest
are
sufficiently
supplied
out
of
the
Revelations
,
and
elsewhere
.
As
for
the
name
of
Vrsula
,
we
are
told
,
it
was
prophetically
given
her
in
her
Baptism
(
God
so
ordering
it
,
who
calls
whom
he
predestinates
)
because
she
should
one
Day
choak
the
Devil
,
that
[
*
](A56589-e47780-b)
*
Quia
exemplo
David
immanem
ursum
,
sc.
diabolum
,
quandoque
suffocatura
erat
,
Deo
disponente
(
qui
quos
pradestinat
,
vocat
)
à
parentibus
il●i
in
baptismate
prasagum
nomen
Ursula
inditum
est
.
Vit.
Vrsulae
apud
Surium
.
21.
Octob.
great
Bear
,
as
David
did
.
Her
Mothers
name
,
the
Visions
tells
us
,
was
Daria
.
The
name
of
her
Father
(
whom
the
Breviary
calls
only
a
Prince
of
the
Brittons
)
is
diversly
given
us
:
In
the
Visions
of
S.
Elizabeth
he
is
called
Maurus
;
by
Others
Dionetus
.
Jacobus
de
Vorag
▪
calls
him
Nothus
;
but
in
the
Cotton
.
MS.
[
(a)
](A56589-e47890-b)
(a)
Bish.
Vsher
,
ut
supra
.
p.
618.
he
is
called
Deonotus
,
and
so
it
is
in
her
life
in
Surius
.
Fuit
in
Brittaniae
partibus
rex
quidam
Deonotus
,
tam
vitâ
quàm
nomine
;
which
last
words
make
it
uncapable
of
a
literal
mistake
for
Dionetus
:
and
so
it
is
in
the
Breviary
of
the
Cistersians
,
Printed
at
Paris
,
1516.
Deonoto
fuit
nata
Placens
cunctis
,
Deo
grata
,
Ursula
regalis
:
Cujus
mirae
speciei
Plus
mirandae
&
fidei
,
Non
erat
aequalis
.
Regi
magno
pulchra
nimis
Desponsatur
,
dum
instatur
Precibus
&
minis
.
By
a
Prince
call'd
Deonot
Royal
Ursula
was
begot
,
To
God
and
Men
most
dear
.
Her
face
was
wonderously
fair
Her
faith
more
admirably
rare
In
both
she
had
no
Peer
.
This
over-fair
ones
Spouse
was
a
great
King
:
Who
had
woo'd
her
both
by
pray'rs
and
threatening
.
A
very
fit
name
,
(
whether
his
true
one
or
no
,
it
matters
not
)
for
one
that
reigned
God
knows
when
and
where
.
For
there
was
scarce
a
greater
contest
about
what
City
it
was
(
among
7
)
where
Homer
was
born
;
than
what
Country
try
it
was
(
whether
England
,
Scotland
,
or
Ireland
,
be
meant
by
Brittany
)
where
he
reigned
.
S.
Elizabeth
calls
him
the
King
Britanniae
Scoticae
;
Petrus
de
Natalibus
,
the
most
Christian
King
of
Scotland
,
and
so
the
Verses
in
Wicelius
,
cited
by
Bish.
Vsher
.
One
Candidus
Eblanius
(
in
his
Catalogue
of
Irish
Saints
)
stands
up
stoutly
for
his
being
a
King
of
Ireland
,
so
also
does
Phil.
Bebius
,
who
would
have
Scotia
to
be
understood
of
Ireland
,
the
like
does
Crombachius
in
his
Vrsula
Vindicata
.
But
our
Alford
[
*
](A56589-e48460-b)
*
Alford
.
Anual
.
ad
an.
453.
p.
590
,
&c.
&
p.
597.
(
and
Mr.
Cressy
his
Interpreter
)
has
as
stifly
opposed
this
,
Roman
Martyrologie
,
concerning
S.
Patrick's
Preaching
the
Gospel
first
of
all
in
Ireland
.
Sepulchral
Titles
,
that
he
was
seven
years
elder
than
Vrsula
.
There
is
nothing
more
need
be
added
,
to
explain
the
Lesson
;
unless
it
be
that
passage
,
of
her
being
divinely
inspired
,
to
consent
to
the
Treaty
of
Marriage
,
and
to
propose
those
witty
conditions
.
This
was
done
,
sayes
Capgrave
,
by
an
Angel
,
f.
316.
that
was
sent
from
Heaven
to
perswade
her
;
or
in
a
Vision
,
as
it
is
in
Surius
,
wherein
by
a
Divine
Revelation
she
was
informed
of
the
whole
order
of
her
Life
,
of
the
number
of
her
Fellow-virgins
,
and
of
the
glorious
Crown
of
their
Martyrdome
.
Lesson
2.
Because
this
affair
was
carried
on
by
the
Lord
,
the
young
Man
agreed
to
all
the
Proposals
,
and
perswaded
his
Father
to
do
the
same
.
And
now
this
Spouse
of
hers
being
baptized
,
commanded
to
hasten
all
things
that
were
demanded
,
and
pitcht
upon
the
Virgins
for
Vrsula
his
Spouse
.
Then
the
Father
of
Vrsula
receiving
the
Virgin
's
Counsel
,
ordained
that
his
Daughter
should
have
Men
for
her
Directors
[
*
](A56589-e48880-b)
*
Pater
ordinavit
quòd
vires
,
quorum
solatio
tam
ipsa
quàm
ejus
exercitus
indigebat
,
in
comitatu
suo
haberet
.
Jac.
de
Vorag
.
de
11000
Virgin.
,
by
whose
suffrage
she
with
the
Virgins
should
be
governed
in
Spirituals
,
and
in
Temporal
necessities
.
Abundance
of
People
came
together
from
all
Places
to
see
this
wonderful
sight
,
even
Bishops
themselves
:
Among
whom
was
Pantalus
Bishop
of
Basil
;
who
conducted
them
to
Rome
,
and
returning
with
them
from
thence
suffered
Martyrdome
:
Also
S.
Gerasina
the
Queen
of
Sicily
,
and
the
Sister
of
Daria
Mother
of
Vrsula
,
when
she
was
informed
of
this
thing
,
went
to
them
with
her
four
Daughters
,
and
her
young
Son
Adrian
,
leaving
her
Kingdom
in
her
Sons
hand
,
and
accompanied
them
to
Martyrdom
.
NOTES
.
THis
Lesson
mentions
the
Collection
of
the
Virgins
;
but
the
Revelations
have
formed
them
into
an
Army
.
The
Dreamer
Richardus
tells
us
,
that
by
the
counsel
of
the
Bishops
that
were
with
her
,
and
God's
direction
,
she
marshalled
them
thus
.
[
Here
I
cannot
but
take
notice
by
the
way
,
that
Mr.
Cressy
,
after
he
,
in
one
place
of
his
History
,
has
railed
against
these
Revelations
concerning
the
11000
Virgins
,
calling
them
Dreams
,
the
Inventions
of
vain
and
idle
wits
,
which
gain
no
belief
to
themselves
,
and
disgrace
truth
reported
by
others
,
that
deserve
not
to
be
confuted
,
but
with
indignation
to
be
rejected
and
contemned
:
Yet
this
very
Mr.
Cr.
in
another
place
,
has
martialed
this
Virgin-Army
,
that
it
must
be
ascribed
to
a
Miraculous
Providence
,
or
Revelation
,
that
their
Names
have
not
utterly
perished
.
But
sure
there
's
all
reason
to
debar
him
from
making
any
advantage
of
them
in
one
case
,
if
he
will
not
allow
them
to
have
any
credit
in
others
.
]
What
is
farther
said
in
the
Lesson
concerning
Pantalus
,
and
other
Bishops
that
came
to
them
;
S.
Elizabeth
pretends
to
explain
it
thus
,
from
her
Interpreter
Verena
,
(
one
of
these
Virgins
that
appeared
to
her
)
When
we
first
begun
to
meet
together
in
our
Country
,
But
Richardus
is
more
particular
,
and
tells
us
by
name
of
5
Brittish
Bishops
that
followed
them
.
1.
Willelmus
,
Cousin-German
to
Vrsula's
Father
,
and
Brother
to
S.
James
(
the
forenamed
Bishop
of
Antioch
)
and
Bl.
Gerasina
.
2.
Columbanus
,
the
Son
of
S.
Alexandria
,
an
Illustrious
Dutchess
,
the
Sister
of
Vrsula's
Mother
.
3.
Ywanus
,
a
very
Aged
Man
,
Unkle
to
Vrsula's
Mother
.
4.
Eleutherius
,
Brother
to
Count
Eustace
.
5.
Lotharius
,
Cousin-German
to
Vrsula's
Spouse
.
It
would
be
too
tedious
to
give
you
all
the
rest
of
the
Romantick
story
:
I
'le
therefore
only
give
you
his
account
of
the
Eleven
Kings
,
which
he
says
by
a
Revelation
from
Heaven
,
he
understood
to
have
gone
along
with
them
.
1.
Olofernes
,
the
Spouse
of
S.
Vrsula
.
2.
Oliverus
,
the
Son
of
the
most
Noble
King
Oliver
,
who
was
converted
by
the
Virgin
Oliva
his
Spouse
,
who
was
the
Daughter
of
the
great
King
Cleopatrus
,
Vrsula's
Father's
Unkle
.
3.
Crophorus
,
the
Son
of
King
Pinnosus
,
Vrsula's
Kinsman
,
whose
Wife
Cleopatra
was
in
the
company
too
.
4.
Lucius
,
the
Father
of
Jota
,
Vrsula's
Kinsman
.
5.
Clodoneus
,
who
with
his
Queen
Blandina
,
was
converted
by
his
Daughter
,
Dutchess
Eugenia
,
and
by
her
Husband
Duke
Alexander
.
6.
Canutus
,
who
travelled
,
leaving
his
Kingdom
to
Carolus
one
of
his
Sons
.
7.
Pipinus
,
Vrsula's
Cousin-German
.
8.
Odulphus
,
the
said
King
Pipin's
Son.
9.
Anitus
,
who
followed
his
two
Daughters
,
Columba
and
Cordula
.
10.
Firanus
,
who
with
his
Wife
Sibilia
,
followed
his
Illustrious
Daughter
Sibilia
,
and
her
three
Sisters
.
11.
Refridus
,
King
of
Denmark
,
who
was
converted
by
his
Wife
Oliva
,
the
Duke
of
Saxonies
Daughter
.
It
was
very
seasonably
added
here
at
the
conclusion
of
this
Catalogue
of
Kings
,
that
the
Relator
of
these
things
,
walked
in
the
path
of
pure
truth
,
and
hated
lying
;
and
therefore
ingenuously
acknowledges
,
that
these
Kings
had
but
Regna
modica
;
their
Dominions
were
not
very
large
.
I
believe
their
Territories
were
much
what
of
the
bigness
of
Gerasina's
,
(
mentioned
in
the
Lesson
)
as
she
was
Queen
of
Sicily
,
which
in
that
Age
was
no
Kingdom
at
all
.
And
some
of
them
were
Kings
,
(
particularly
Pipin
and
Canutus
)
just
in
the
same
sence
,
that
the
Angli
and
Walliones
(
of
which
Nations
,
there
were
several
,
he
says
,
among
these
Virgins
)
were
a
People
,
that
is
,
they
were
to
be
such
some
Hundreds
of
Years
after
.
But
to
go
on
.
Lesson
3.
The
Ships
and
Provisions
being
prepared
,
this
most
holy
Society
,
departing
from
Brittany
,
arrived
at
the
City
of
Colen
.
And
there
it
was
revealed
to
S.
Vrsula
by
an
Angel
from
the
Lord
,
that
they
should
go
to
Rome
,
and
from
thence
returning
thither
,
she
with
her
Spouse
and
all
the
Company
,
should
come
to
glory
by
Martyrdome
.
Coming
therefore
from
the
City
of
Colen
to
Basil
by
Water
,
they
went
from
thence
to
Rome
a
Foot.
All
which
Company
were
received
with
joy
and
honour
by
Pope
Ciriacus
and
his
Clergy
,
for
he
himself
was
of
Brittany
,
and
had
some
Kindred
among
the
Virgins
;
and
to
him
who
was
himself
a
Virgin
,
it
was
revealed
,
that
he
should
obtain
the
reward
of
Martyrdome
with
them
.
When
therefore
they
had
stayed
some
while
there
at
Rome
,
Pope
Ciriacus
caused
some
of
them
,
that
had
not
yet
obtained
the
grace
of
Baptisme
,
to
be
baptized
.
And
at
length
declaring
his
mind
before
all
the
Clergy
,
he
renounced
the
Popedome
,
after
he
had
governed
the
Church
one
Year
and
about
three
Months
,
being
the
19th
.
in
succession
after
Peter
the
Apostle
:
which
thing
was
taken
ill
by
the
Clergy
,
who
knew
not
the
Counsel
of
God
,
that
leaving
the
Seat
of
S.
Peter
,
he
should
go
after
that
Multitude
of
Women
.
Therefore
by
common
advice
they
chose
another
called
Antheros
,
removing
this
Ciriacus
out
of
the
Catalogue
of
Bishops
.
NOTES
.
BEfore
this
glorious
Company
parted
from
Brittany
,
we
are
told
that
they
spent
three
Years
in
pretty
Iudicrous
exercises
upon
the
Sea
,
Five
Hundred
)
that
used
to
be
fed
with
Breast-milk
,
[
*
](A56589-e50780-b)
*
Nec
sordebant
se
made
facientes
.
Ibid.
be-piss
themselves
,
as
the
manner
of
Children
is
,
(
much
less
do
worse
)
nor
by
their
peevish
crying
disturb
the
Company
:
Troops
of
Angels
presented
themselves
to
them
,
and
appeared
above
and
round
about
them
;
insomuch
that
the
little
Infants
that
were
carried
in
armes
,
admiring
the
Visions
of
Angels
,
and
their
unusual
and
shining
Effigies
,
pointing
with
their
Fingers
into
the
Aire
(
and
at
this
sight
no
doubt
they
would
leave
sucking
them
)
testified
their
wonder
by
the
pleasant
noyses
of
Ha
,
Ha.
(
and
it
's
hard
methinks
to
forbear
imitating
them
upon
the
report
of
it
.
)
You
need
not
wonder
if
they
made
a
quick
Voyage
,
when
Angels
thus
attended
them
,
though
they
went
against
the
swift
stream
of
the
Rhine
,
for
that
which
would
have
cost
others
above
Eight
Days
time
,
they
did
it
in
two
Days
and
an
half
,
and
came
safe
to
Colen
:
but
they
stayed
not
there
;
for
upon
a
new
Vision
to
Vrsula
by
an
Angel
,
(
which
the
Lesson
mentions
)
that
they
must
go
to
Rome
,
and
commend
themselves
there
to
God
,
and
his
Bl.
Mother
,
and
to
the
Apostles
,
The
next
thing
we
are
to
remark
,
is
,
that
all
this
Company
came
safe
and
sound
to
Rome
;
where
the
Pope
(
Ciriacus
)
with
his
Cardinals
and
Clergy
,
Princes
,
Matrons
and
Virgins
,
Citizens
and
common
People
,
with
great
joy
,
and
a
Noble
Procession
,
he
resigned
the
Popedome
in
the
face
of
the
whole
Church
,
all
Men
crying
out
against
it
,
and
gain-saying
it
,
especially
the
Cardinals
,
who
looked
upon
it
as
a
piece
of
madness
for
him
to
go
after
these
foolish
Women
(
as
indeed
any
one
would
have
judged
,
that
it
was
not
gravely
done
of
a
Pope
,
to
quit
his
Headship
of
the
Vniversal
Church
,
together
with
his
Infallibility
,
to
ramble
up
and
down
with
a
number
of
idle
Girles
,
and
as
it
were
in
the
company
of
so
many
1000
Gypsies
)
"
but
,
says
she
,
they
knew
not
the
Divine
admonition
,
which
incited
him
to
do
it
,
and
therefore
blotted
his
name
in
indignation
out
of
the
Catalogue
of
Popes
;
but
in
truth
(
says
Richard
,
her
second
)
his
name
is
ever
written
before
God
in
the
Book
of
Life
,
among
the
precious
Martyrs
of
Christ
.
That
indeed
will
justly
be
doubted
by
a
great
many
,
who
think
they
have
reason
to
believe
,
that
no
such
Person
as
this
Ciriacus
was
ever
in
being
,
or
at
least
possessed
the
Chair
of
S.
Peter
;
among
whom
is
Baronius
,
who
smartly
urges
it
in
these
words
.
Nor
are
those
later
Men
to
be
regarded
,
who
after
Pontianus
,
Roman
Bishops
described
by
the
Latines
,
as
in
the
Book
of
the
Popes
(
libro
de
Rom.
pontificibus
)
or
in
Optatus
Milevitanus
,
S.
Austin
,
Cresconius
,
or
other
Index's
of
the
Vatican
Library
;
nor
by
the
Greeks
,
as
Eusebius
,
or
Nicephorus
the
Chronographer
,
or
others
:
so
that
this
Opinion
deserves
no
more
words
to
confute
it
,
because
it
is
supported
by
no
Reason
,
or
Testimony
of
the
Ancients
,
but
only
fetched
out
of
the
fabulous
Acts
(
he
means
the
Revelations
and
Colen
Tradition
)
concerning
the
Martyrdom
of
S.
Vrsula
,
and
her
Companions
.
This
is
so
shrew'd
a
Censure
and
Objection
,
that
the
Colen
Jesuite
Bebius
,
and
others
,
are
fain
to
make
him
Pontianus
his
Vicar
,
in
the
time
of
his
banishment
;
but
this
Vicarship
has
no
Authority
to
countenance
it
.
I
would
therefore
advise
the
Colen
men
to
stand
to
their
Tradition
,
and
make
much
of
Revelations
,
and
oppose
those
excellent
Rithmes
,
against
all
the
other
Men's
Reasons
and
Authorities
,
which
we
are
told
may
be
read
at
their
S.
Vrsula's
Church
.
At
the
entrance
of
the
Church
these
.
Haec
est
Basilica
excellens
honore
,
Ubi
gens
Hunica
magno
cum
furore
Virgineos
stravit
choros
.
This
Church
great
honor
does
retain
,
Where
by
the
Hunns
the
Virgin
train
Was
barbarously
slain
.
Within
the
Church
these
Verses
,
to
Pope
Cyriacus
.
Clemens
Ciriace
papatum
renuis
;
Ad
nutum
Vrsulae
decedens
strenuus
Triremibus
ad
Vbios
.
Mild
Cyriack
matters
not
the
Papal
Crown
,
At
Ursula's
call
he
lays
his
Office
down
,
And
stoutly
comes
by
Boat
to
Colen
Town
.
To
Etherius
,
Vrsula's
Spouse
.
Dive
Etherie
dignè
fers
annulum
,
Nobilis
Vrsulae
optans
connubium
Consummatum
Agrippinae
.
St.
Etherius
worthily
carries
the
Ring
,
All
a
gog
to
wed
Ursula
,
fit
for
a
King
,
And
at
Colen
concluded
the
thing
.
As
for
Baronius
,
Mr.
Cressy
,
and
such
others
,
as
think
that
Cyriacus
his
Name
was
never
blotted
out
of
the
Catalogue
of
Popes
,
(
judging
that
he
was
never
in
)
let
them
remember
,
that
it
is
not
long
since
his
Name
was
expunged
out
of
a
new
Roman
Edition
of
the
Decretals
(
and
why
not
heretofore
,
Decretals
of
Boniface
the
eight
,
in
a
gloss
there
,
we
find
these
words
(
speaking
of
the
Popes
power
to
renounce
the
Papacy
,
1.
Quoniam
.
and
lay
his
Office
down
:
)
There
is
a
certain
example
of
this
in
Pope
Cyriacus
,
concerning
whom
we
read
,
that
he
suffered
Martyrdome
with
Vrsula
,
and
the
11000
Virgins
:
For
it
is
written
of
him
,
that
it
was
revealed
to
him
that
he
should
receive
the
rewards
of
Martyrdom
with
those
Virgins
.
Then
gathering
together
the
Clergy
and
the
Cardinals
,
before
them
all
he
renounced
his
Dignity
and
Office
,
though
all
were
unwilling
,
especially
the
Cardinals
.
But
this
Cyriacus
is
not
named
in
the
Catalogue
of
Roman
Popes
,
because
it
was
believed
by
the
Cardinals
,
that
he
did
forgoe
the
Papacy
,
But
I
leave
them
to
scuffle
it
out
among
themselves
,
now
that
we
have
seen
them
ingaged
;
only
I
cannot
chuse
but
think
how
blewly
they
of
Colen
would
look
,
(
if
their
opponents
get
the
better
of
them
)
with
their
three
silver
Tombs
[
*
](A56589-e52310-b)
*
Asservatur
in
tribus
argenteis
deauratis
gemmisque
pretiosè
vestitis
ac
summo
Altari
incorporatis
tumbis
tria
corpora
,
viz.
S.
Cyriaci
pontificis
,
S.
Vrsulae
,
&
S.
Conani
ejus
sponsi
,
quem
alii
Ethereum
nominari
volunt
:
quorum
capita
,
mediis
argenteis
statuis
inclusa
,
in
Aureâ
camerâ
seorsim
,
cum
multis
aliis
primariis
capitibus
,
reverenter
sub
firmâ
clausurâ
custodiuntur
.
Erhardus
Winheim
.
in
sacrar
.
Agrippinae
.
,
gilt
and
richly
adorned
with
Jewels
,
in
which
they
pretend
to
keep
the
three
Bodies
of
Pope
Cyriacus
,
S.
Vrsula
,
and
her
Spouse
;
whose
Heads
also
,
put
apart
in
their
Gilt-Chamber
,
they
reverently
(
we
are
told
)
secure
under
firm
Lock
and
Key
.
Lesson
4.
Whilst
the
aforesaid
holy
Company
abode
at
Rome
,
two
wicked
Gentile
Princes
,
Maximus
and
Africanus
,
fearing
lest
from
so
great
a
Multitude
of
the
Faithful
(
to
whom
others
also
were
joyned
)
the
Christian
Religion
should
be
too
much
increased
;
and
having
learnt
the
Place
whither
they
intended
to
go
;
they
sent
a
message
to
Julius
their
Kinsman
,
Prince
of
the
Hunns
,
that
as
soon
as
the
Virgins
were
got
to
Colen
,
drawing
his
Forces
thither
,
he
should
kill
all
that
Multitude
.
Pope
Cyriacus
therefore
going
out
of
the
City
with
the
said
Company
of
Virgins
and
many
holy
Bishops
their
Associates
,
took
his
Journey
towards
Colen
.
In
the
mean
while
Ethereus
the
Spouse
of
Vrsula
,
his
Mother
being
made
a
Christian
,
and
his
Father
being
dead
,
to
whose
Kingdom
he
succeeded
,
was
admonished
by
an
Angel
to
go
and
meet
his
Spouse
at
Colen
,
and
that
there
he
should
suffer
Martyrdome
with
her
.
And
now
this
young
Person
,
being
made
a
Christian
,
tasted
so
the
Divine
grace
,
that
despising
carnal
marriages
,
he
longed
for
those
that
were
Celestial
,
and
thought
it
most
desirable
for
him
to
dye
for
Christ
.
NOTES
.
This
Lesson
is
taken
out
of
the
Revelations
of
Elizabeth
almost
word
for
word
.
Anastasius
Bibliothecar
.
(
in
Libro
pontificali
)
says
,
that
Anterus
sate
in
the
Chair
when
Maximinus
and
Africanus
were
Consuls
,
and
suffered
Martyrdome
by
one
Maximus
the
Praefect
;
at
which
time
Julius
Maximinus
was
Emperour
.
In
all
probability
she
took
occasion
from
hence
to
make
this
wild
jumble
of
Names
;
and
to
tell
us
,
that
the
slaughter
of
these
Virgins
was
made
by
Julius
Prince
of
the
Hunns
,
by
the
perswasion
of
Maximus
(
instead
of
Maximinus
)
and
Africanus
two
wicked
Princes
.
But
this
is
a
foolish
story
,
and
many
ways
inconsistent
both
with
History
and
Reason
.
For
(
as
we
shall
note
afterwards
)
the
Hunns
were
of
a
Later
date
than
this
time
,
and
no
mention
made
in
History
of
any
Julius
,
as
Prince
of
them
;
and
Maximinus
(
as
Alford
shows
)
neither
while
he
was
Consul
,
or
Emperour
,
ever
saw
Rome
.
Guil.
Caxton
(
or
whosoever
was
the
Translator
of
the
Golden
Legend
,
Eleven
Thousand
Virgins
to
be
all
of
Noble
blood
;
but
says
,
that
besides
these
,
Threescore
Thousand
Women
of
inferiour
rank
,
partly
Maids
,
and
partly
such
as
had
been
married
;
so
then
the
Number
is
vast
indeed
,
amounting
to
71
Thousand
[
*
](A56589-e53090-b)
*
Which
if
it
were
a
true
account
,
I
pray
what
becomes
of
that
which
Mr.
Cr.
said
,
that
it
's
no
wonder
,
though
Gildas
or
Bede
never
wrote
any
thing
of
them
,
who
stood
so
thick
as
not
easie
to
be
overlookt
?
and
what
will
he
say
for
his
Church
,
that
by
putting
in
only
the
11000
Nobler
Maids
,
would
tempt
one
to
doubt
whether
it
thought
that
poor
Maids
and
Widdows
could
ever
make
Martyrs
?
,
and
one
would
think
the
Later
Popes
thought
some
of
these
accounts
might
be
true
;
because
in
their
corrected
Breviaries
and
Martyrologies
,
they
define
no
number
of
Virgins
at
all
,
but
speak
of
Vrsula
and
her
Companions
,
not
naming
how
many
they
were
.
But
be
this
how
it
will
,
no
old
Wives
Tale
could
ever
be
more
foolish
,
than
that
passage
in
the
pretended
Revelations
of
Elizabeth
,
for
the
two
Heathen
Princes
,
Maximus
and
Africanus
,
to
send
a
Message
from
Rome
,
to
their
Cousin
Julius
,
to
slay
this
Company
at
Colen
,
when
they
themselves
had
power
to
do
it
at
Rome
;
for
just
at
this
time
there
was
a
Persecution
against
the
Christians
,
by
the
Emperor
Maximinus
,
(
reckoned
by
S.
Augustine
and
Orosius
,
sayes
Alford
,
for
the
Sixth
Persecution
)
who
caused
Pope
Pontianus
,
who
had
before
been
banished
by
Alexander
,
now
to
be
beaten
to
death
with
Clubs
;
who
also
the
next
Year
after
put
Anteros
his
Successor
(
according
to
the
Catalogue
of
Popes
)
to
death
;
and
now
how
in
the
middle
,
between
these
two
,
Cyriacus
should
be
Pope
,
and
scape
with
Life
from
this
Tyrant
;
nay
,
which
is
more
,
that
all
things
should
be
so
peaceable
,
that
so
many
Thousands
should
make
this
Progress
without
disturbance
,
and
he
with
them
,
is
not
possible
for
a
wise
Man
to
conceive
.
As
for
the
Colen
Jesuite
Bebius
,
he
was
asleep
sure
,
when
he
wrote
these
words
,
Erat
tunc
Imperium
Romanum
pacatissimum
,
administrante
illud
Alexandro
Severo
,
juris
naturalis
amantissimo
principe
:
i.
e.
The
Roman
Empire
was
in
perfect
peace
,
Alexander
Severus
governing
it
,
&c.
For
according
to
many
excellent
Chronologers
[
*
](A56589-e53440-b)
*
Petavius
,
Ration
.
Temp.
Calvisius
,
Chronol.
Labbe
,
in
Indic
.
Imperat.
in
Apparat.
ad
Concil.
&c.
,
Alexander
Severus
was
slain
in
the
Year
235.
according
to
Baronius
(
whom
Alford
follows
)
An.
Dom.
237.
but
neither
way
can
Bebius
be
helped
in
his
account
,
for
he
tells
us
(
a
little
before
)
that
in
the
Spring
of
the
Year
,
237.
these
Virgins
set
out
of
Brittany
;
and
all
make
the
Persecution
I
spake
of
,
wherein
Pontianus
was
slain
,
to
begin
in
the
first
Year
of
Maximinus
,
who
was
Alexander's
Successor
;
that
is
,
either
two
Years
before
,
or
the
same
Year
that
the
Virgins
,
according
to
him
,
began
their
Voyage
and
Travels
.
Lesson
5.
Etherius
resting
satisfied
in
what
the
Angel
informed
him
,
God
so
ordering
it
,
he
with
his
Mother
and
Sister
Florentina
,
and
the
Bishops
,
Clemens
and
Marculus
,
with
a
Neece
,
and
many
others
,
arrived
at
Colen
one
way
;
and
Vrsula
with
Pope
Cyriacus
,
and
the
Eleven
Thousand
Virgins
another
way
,
at
the
same
time
.
When
they
were
Landed
,
the
Hunns
that
then
besieged
Colen
,
fell
upon
them
as
so
many
ravening
Wolves
upon
tame
Sheep
,
and
slaughtered
all
that
Sacred
Company
,
which
willingly
offered
it self
to
death
for
Christ's
sake
,
and
by
Martyrdom
conveighed
them
to
Heaven
.
When
the
Hunns
had
killed
others
of
them
,
coming
to
Vrsula
,
and
being
astonisht
at
her
beauty
,
they
brought
her
to
their
Prince
alive
;
who
being
inamoured
with
her
Beauty
,
and
comforting
her
for
the
slaughter
of
the
Virgins
,
promised
to
marry
her
,
if
she
would
consent
;
but
she
refusing
the
offer
,
the
Tyrant
in
a
rage
directing
an
Arrow
against
her
,
made
her
a
Martyr
.
NOTES
.
THE
Colen
Tradition
making
the
Hunns
to
be
the
Authors
of
this
slaughter
,
An.
237
,
or
238
,
its
defenders
are
sadly
put
to
it
to
make
this
out
;
because
the
Hunns
were
not
known
in
that
Age
,
but
appeared
long
afterwards
.
I
'le
onely
give
the
Reader
two
or
three
accounts
of
this
difficulty
out
of
the
Jesuite
Bebius
(
in
the
place
oft
cited
)
One
is
,
that
they
were
indeed
the
Souldiers
of
Maximinus
that
killed
them
,
but
because
Maximinus
his
Father
was
a
Goth
,
and
his
Mother
an
Alan
,
therefore
they
are
said
to
be
destroyed
by
the
Hunns
,
that
came
out
of
the
Gothish
Nation
.
Another
conjecture
is
,
that
the
Sunici
(
an
ancient
People
in
Germany
,
by
the
River
Rhine
)
were
they
that
slaughtered
them
;
and
in
following
times
(
these
being
less
known
)
the
Transcribers
of
the
story
,
put
the
word
Hunni
,
(
a
People
more
known
)
instead
of
Sunici
.
But
there
is
another
fancy
still
,
which
he
seems
to
lay
more
stress
upon
,
that
the
Hunns
in
Attila's
time
having
destroyed
all
before
them
,
their
Name
was
so
terrible
in
the
after
Age
or
two
,
(
for
he
would
have
their
story
in
Surius
to
be
written
between
6
and
700
Years
after
Christ
)
that
all
things
cruelly
and
barbarously
acted
,
were
said
to
be
done
by
the
Hunns
:
which
is
so
clear
a
solution
,
that
it's
pitty
any
one
should
offer
a
word
against
it
.
You
may
easily
imagine
that
Vrsula
the
brave
Leader
of
this
Virgin-band
,
said
a
great
many
things
to
incourage
her
Companions
not
to
fear
death
;
Alford
has
made
a
short
speech
for
her
in
his
History
;
Hist.
Vngar
.
decad.
1.
lib.
5.
put
at
the
end
of
Vrsula's
Life
in
Ribadeneira
)
where
at
the
end
of
her
speech
she
urges
this
Argument
,
to
encourage
them
to
Martyrdom
;
because
Christ
had
sent
his
Vicar
[
*
](A56589-e54080-b)
*
Vt
tutius
Martyrium
obeamus
,
nobis
Vicarium
suum
delegavit
,
qui
me●tes
nostras
pro
demandata
potestate
lustraret
,
ipseque
nobiscum
paria
stipendia
meritus
in
astra
reduceretur
.
amongst
them
,
(
viz.
Ciriacus
)
to
absolve
them
,
according
to
his
Office
and
Power
,
from
their
sins
,
and
to
dye
a
Martyr
with
them
.
As
for
that
which
we
are
told
at
the
end
of
this
Lesson
,
that
Vrsula
was
shot
to
death
with
an
Arrow
,
who
can
question
the
truth
of
it
,
when
Erhardus
Winheim
(
in
Sacraris
Agrip.
)
tells
us
,
that
he
saw
in
the
Gilt-Chamber
at
Colen
the
very
arrow
wherewith
she
was
transfixed
?
where
also
he
saw
the
fine
Ivory
Coffers
,
in
which
Vrsula
put
the
Reliques
she
brought
with
her
from
Rome
,
and
the
implements
for
adorning
Women
,
which
she
used
in
her
Journey
;
and
there
too
,
he
says
,
he
drank
(
to
his
great
comfort
no
doubt
)
in
one
of
those
Water-pots
,
wherein
Christ
at
Cana
in
Galilee
,
converted
the
Water
into
Wine
.
Lesson
6.
But
there
was
among
those
Virgins
one
called
Cordula
,
who
being
overcome
by
humane
fear
,
remained
that
night
in
a
Ship
;
but
being
comforted
by
God
,
the
next
days
she
discovered
her self
,
and
was
slain
by
the
Barbarians
.
Who
after
that
appeared
to
a
certain
Person
,
and
commanded
that
her
Festival
should
be
kept
the
Day
following
.
All
whose
venerable
Bones
,
happy
Colen
(
which
flourishes
in
singular
grace
by
their
merits
)
preserves
honourably
in
a
Church
they
built
.
These
Virgins
suffered
about
the
Year
of
our
Lord
237
,
in
the
Days
of
Pope
Anteros
,
and
of
the
Emperour
Maximian
.
NOTES
.
THE
Roman
Church
celebrates
the
Feast
of
S.
Cordula
,
the
Day
after
that
of
S.
Vrsula
;
and
this
Lesson
gives
the
account
of
it
,
from
a
Vision
of
her self
commanding
it
should
be
so
.
I
see
the
Saints
while
they
were
upon
Earth
were
very
shy
of
seeking
their
own
honour
;
but
it
seems
by
this
story
,
that
this
is
one
of
the
imployments
of
Heaven
,
for
glorified
Saints
to
procure
their
own
veneration
,
and
to
advance
their
Name
among
Men
;
which
is
a
new
and
strange
notion
of
Heaven
,
that
it
should
improve
its
Inhabitants
in
self-love
and
poor
regards
of
fame
,
things
that
they
despised
in
their
imperfect
state
,
and
counted
it
their
imperfection
at
all
to
mind
.
But
thus
do
these
men
disgrace
the
Saints
they
profess
to
worship
,
and
affix
such
passions
to
them
,
which
a
good
man
here
on
Earth
would
be
ashamed
to
own
.
To
lye
decently
interred
,
is
as
much
as
any
wise
Man
need
take
care
of
while
he
lives
;
but
that
the
separate
Souls
of
the
Saints
are
so
far
concern'd
about
their
Bodies
,
I
can
hardly
think
;
much
less
that
they
matter
who
treads
over
their
Graves
:
Yet
upon
such
trifling
errands
,
they
send
the
Saints
to
visit
this
World
;
and
S.
Walburg
(
or
Walpurg
,
as
Surius
calls
her
)
is
said
to
appear
to
Prior
Otgar
,
she
was
trod
upon
by
dirty
Feet
,
(
Servorum
,
Surius
adds
)
and
press'd
with
vulgar
steps
.
It
happened
once
that
while
Rome
was
in
a
great
Tumult
,
no
Divine
Offices
were
performed
either
by
Night
or
Day
,
That
at
that
time
certain
Pilgrims
going
to
pay
their
devotions
at
the
Monastery
of
S.
Benet
,
they
met
an
old
Man
in
Canonical
Habit
:
They
asked
him
who
he
was
;
He
answered
,
I
am
the
Apostle
Peter
;
they
demanded
whither
he
was
going
;
He
told
them
,
to
Brother
Benedict
,
that
I
may
celebrate
the
Day
of
my
Passion
with
him
;
for
I
cannot
stay
at
Rome
,
my
Church
there
being
tossed
with
many
Tempests
:
which
thing
when
they
told
afterwards
to
the
Friers
,
they
appointed
that
S.
Peter's
Day
should
be
kept
with
no
less
Solemnity
than
S.
Benet's
was
:
(
for
it
seems
before
this
,
his
Day
was
not
in
any
great
regard
among
them
.
)
A
Prior
that
denied
to
admit
the
singing
of
S.
Nicholas
his
History
,
in
his
Church
,
upon
that
Saints
day
,
because
it
was
a
new
thing
:
S.
Nicholas
appeared
terribly
to
him
in
the
Morning
,
Antiphona
,
O
Pastor
aterne
,
he
sung
it
morosely
to
the
end
,
whipping
him
with
terrible
lashes
of
a
Rod
he
had
in
his
hand
,
and
so
left
him
half
dead
;
who
,
I
suppose
,
did
never
whilst
he
lived
,
forget
S.
Nicholas
,
or
the
Lesson
he
taught
him
.
It
's
pretty
to
observe
what
Originals
some
of
the
great
Festivals
,
in
honour
of
the
Bl.
Virgin
,
had
;
even
none
but
such
idle
Tales
of
Visions
and
Voices
,
as
this
of
Cordula
.
To
mention
onely
two
;
that
of
her
Conception
,
and
of
her
Nativity
.
The
occasion
of
the
first
,
we
are
told
,
was
this
.
In
the
days
of
Charles
King
of
France
,
Thou
art
fair
and
comely
,
O
Daughter
of
Jerusalem
,
suddenly
the
Bl.
Virgin
apeared
between
two
Angels
,
with
Christ
in
her
Armes
,
saying
to
him
;
If
I
be
so
fair
and
comely
,
wherefore
is
it
that
thou
leavest
me
,
and
takest
another
Spouse
?
Am
not
I
fairer
than
she
is
?
Hast
thou
seen
any
so
fair
?
He
made
answer
,
O
my
Lady
,
thy
brightness
excells
all
the
beauty
of
the
World
,
thou
art
elevated
above
the
Quires
of
Angels
,
What
wouldst
thou
have
me
to
do
?
She
answered
,
If
thou
wilt
forgoe
thy
Carnal
Spouse
for
my
Love
,
thou
shalt
have
me
for
thy
Spouse
in
the
Celestial
Kingdome
;
and
if
thou
wilt
solemnly
celebrate
the
Feast
of
my
Conception
Yearly
,
upon
the
6th
.
of
the
Ides
of
December
,
and
Preach
the
Celebration
of
it
,
thou
shalt
be
crowned
with
me
in
the
Kingdom
of
my
Son
;
after
which
words
,
the
Blessed
Mother
of
Christ
vanished
.
The
Clerk
refusing
to
return
home
,
became
a
Monk
in
another
Country
,
and
after
a
short
space
of
time
,
by
the
merits
of
the
Virgin
,
he
was
made
the
Patriark
of
Aquilegia
,
and
carefully
celebrated
the
Feast
of
her
Conception
,
and
ordained
it
to
be
kept
Yearly
.
The
other
Feast
of
her
Nativity
,
says
Beleth
,
was
occasioned
thus
.
On
a
time
when
a
certain
pious
Man
was
praying
by
Night
,
he
heard
the
Angels
singing
in
Heaven
:
This
he
heard
many
Years
always
on
the
same
Night
:
Wherefore
he
prayed
to
the
Lord
,
that
he
would
reveal
to
him
,
what
the
meaning
of
this
should
be
.
To
whom
it
was
declared
,
that
the
Angels
did
rejoyce
in
Heaven
,
and
as
it
were
kept
a
Festival
,
because
on
that
Night
the
Bl.
Virgin
was
born
.
This
thing
that
the
Man
had
heard
,
he
relates
it
to
the
Pope
,
who
when
he
understood
that
he
was
a
holy
Man
,
and
of
great
Authority
,
and
believing
that
he
spake
the
truth
,
he
appointed
that
this
Feast
should
be
observed
throughout
all
the
Christian
World.
Neither
need
we
fear
,
when
Days
are
thus
set
apart
in
devotion
to
the
Saints
,
especially
when
they
themselves
desire
it
;
that
God
will
be
wanting
by
as
miraculous
ways
to
countenance
them
;
rewarding
the
observers
,
and
punishing
the
Prophaners
of
such
days
.
For
when
we
are
told
,
that
a
Man
of
great
Devotion
to
the
Saints
,
and
particularly
to
the
Feast
of
All-Saints
,
8.
0.
preparing
himself
for
it
a
Week
before-hand
,
by
Fastings
and
Penances
,
and
keeping
it
solemnly
eigth
Days
together
,
when
such
a
Person
shall
dye
upon
All-Saints
day
,
as
he
did
;
Can
any
one
doubt
of
his
going
to
Heaven
?
especially
when
he
appeared
to
a
Religious
man
,
after
his
Death
,
in
a
Dream
,
telling
him
that
he
was
now
associated
to
the
Colledge
of
Saints
?
Will
any
Day-labourer
hereafter
grumble
to
desist
from
his
work
,
being
called
to
Devotion
upon
a
Saints
day
,
when
he
remembers
the
story
of
the
Mower
,
who
when
the
Bell
tolled
to
Vespers
,
The
hand
of
God
made
me
,
and
bestowed
me
for
a
gift
upon
a
pour
man
,
who
did
not
profane
the
Saints
day
.
Will
it
not
shame
any
ones
negligence
in
this
kind
,
when
he
is
told
,
that
upon
S.
Regulus
his
Anniversary
,
the
Harts
,
and
Fawnes
,
[
*
](A56589-e55310-b)
*
Lacticinia
.
,
those
also
were
all
changed
into
blood
?
When
he
that
was
Brewing
Ale
upon
S.
Ludger's
day
,
and
the
Fire
would
not
burn
as
it
was
wont
,
but
the
Wood
blaz'd
out
in
a
moment
like
Straw
;
when
the
Liquor
would
not
run
freely
,
and
that
which
did
,
other
Saints
have
directed
to
be
done
,
by
way
of
Devotion
,
for
their
honour
;
but
one
of
these
Virgins
was
so
kind
,
we
are
told
,
Lords
Prayer
Eleven
Thousand
times
,
thou
shalt
have
our
company
to
protect
and
solace
thee
in
the
hour
of
Death
(
this
is
the
very
story
,
no
doubt
,
the
Antiphona
,
at
the
beginning
,
harps
upon
.
In
vita
me
defendite
;
in
morte
vos
ostendite
,
&c.
)
He
went
presently
to
work
with
his
Pater
noster's
,
and
fulfilled
his
task
;
and
then
immediately
sent
for
the
Abbot
to
give
him
Unction
;
which
when
it
was
over
,
he
cryed
out
,
that
every
one
should
quit
the
Room
,
and
give
place
to
the
holy
Virgins
that
were
coming
.
The
Abbot
asked
him
the
meaning
of
this
,
and
the
sick
Man
told
him
in
order
the
Virgins
promise
;
so
all
withdrawing
for
the
present
,
and
returning
again
a
little
after
,
they
found
that
he
was
gone
to
Heaven
.
As
for
that
which
the
Lesson
says
,
that
Colen
preserves
their
venerable
Bones
,
and
is
happy
and
flourishing
by
their
merits
;
I
believe
indeed
,
this
fiction
has
been
many
a
Thousand
Pound
in
their
way
;
and
that
they
have
a
mighty
advantage
of
other
places
,
in
these
Reliques
,
by
reason
of
the
numerousness
of
them
;
for
they
are
good
chaffer
at
all
times
:
What
belong'd
to
Vrsula
alone
;
her
Ring
,
her
Dressing-box
,
and
all
that
was
contained
therein
,
might
furnish
a
pretty
Pedlers
Stall
;
and
if
People
should
grow
weary
,
and
look
upon
these
as
stale
commodities
;
it
's
but
opening
a
fresh
stone
Chest
,
telling
the
People
,
Here
you
have
the
●ones
of
the
admirable
Gerasina
,
Queen
of
Sicily
,
King
Quintian's
Wife
,
Sister
to
Dorotheus
,
King
of
Greece
,
and
Vrsula's
own
Aunt
:
or
,
showing
a
Miraculous
Finger
of
one
of
those
Children
,
that
never
whimpered
after
its
Nurses
milk
,
but
lived
wholly
upon
Finger-juice
,
as
they
say
,
Bears
do
by
sucking
their
Toes
;
I
warrant
you
,
this
will
toll
in
fresh
Customers
,
and
every
one
will
be
ready
to
give
handsel
.
Colen
,
moreover
,
has
their
blood
to
show
,
as
well
as
their
bones
;
a
collection
of
which
they
have
in
a
Well
of
SS.
Machabees
Church
:
Colen
faith
shown
for
the
greatest
Miracle
of
all
;
that
they
can
venerate
this
,
and
never
once
question
,
whether
the
Priests
may
not
have
played
such
tricks
with
this
blood
,
But
to
conclude
this
Romance
.
These
Virgins
suffered
about
the
Year
237
,
says
this
Lesson
;
which
is
,
in
effect
,
to
give
the
lye
to
the
Writings
of
Popes
and
Kings
,
and
to
the
Tradition
of
the
whole
English
Nation
,
which
all
have
agreed
to
call
S.
Alban
the
British
Protomartyr
;
but
he
dyed
either
at
the
end
of
this
Age
,
or
beginning
of
the
next
;
so
that
here
are
11000
Brittish
Martyrs
before
him
.
There
is
nothing
now
remains
,
but
to
know
(
if
it
be
possible
)
what
kind
of
reception
these
Martyr'd
Virgins
met
with
,
when
they
came
to
Heaven
;
It
was
very
great
and
honourable
.
They
were
first
of
all
conducted
thither
by
Multitude
of
holy
Virgins
and
Armies
of
Matrons
,
De
S.
Katherina
,
Virgine
&
Mart.
Alexandrina
.
VOX
de
coelis
Katherinae
redditur
;
veni
sponsa
gloriosa
,
veni
sanctissima
virgo
,
accipe
praemium
tui
certaminis
inter
choros
Angelorum
.
VIrgo
sancta
Catherina
,
Graeciae
gemma
,
urbe
Alexandrina
,
Costi
regis
erat
filia
.
Vers
.
Ora
pro
nobis
beata
Catherina
.
Resp.
Ut
digni
efficiamur
promissionibus
Christi
.
Oremus
.
Brev.
Rom.
Antiq.
&
reformat
.
DEus
qui
dedisti
legem
Moysi
in
summitate
montis
Sinai
,
&
in
eodem
loco
,
per
sanctos
Angelos
tuos
,
corpus
Beatae
Catherinae
Virginis
&
Martyris
tuae
,
mirabiliter
collocasti
;
tribue
quaesumus
,
ut
ejus
meritis
&
intercessione
,
ad
montem
,
qui
Christus
est
,
valeamus
pervenire
.
Per
Dominum
.
Percussa
gladio
dat
lac
pro
sanguine
collo
,
Quam
manus
Angelica
sepelivit
vertice
Syna
.
Membris
virgineis
olei
fluit
unda
salubris
.
Post
Communionem
.
Beatae
Katherinae
virginis
&
Martyris
jugiter
manat
,
&
languidorum
corpora
sanat
,
sic
ejus
oratio
cunctas
à
nobis
iniquitates
expellat
.
Per
Dominum
.
Of
S.
Catherine
of
Alexandria
,
Virgin
and
Martyr
.
A
Voice
from
Heaven
came
to
Katherine
;
(
saying
)
Come
O
glorious
Spouse
come
most
holy
Virgin
,
receive
the
reward
of
thy
combat
among
the
Quire
of
Angels
.
Antiph
.
THe
holy
Virgin
Katherine
,
the
Jewel
of
Greece
,
of
the
City
of
Alexandria
,
was
the
Daughter
of
King
Costus
.
Vers
.
Pray
for
us
S.
Katherine
.
Ans.
That
we
may
be
made
worthy
of
the
promises
of
Christ
.
Let
us
Pray
.
GOD
,
who
gavest
the
Law
to
Moses
on
the
top
of
Mount
Sinai
;
and
who
on
the
same
place
,
by
thy
holy
Angels
,
didst
wonderfully
place
the
body
of
S.
Katherine
thy
Virgin
&
Martyr
;
Grant
,
we
beséech
thée
,
that
by
her
merits
&
intercession
,
we
may
be
able
to
arrive
at
the
Mount
,
which
is
Christ
.
Through
our
Lord
,
&c.
The
Sword
that
from
her
neck
the
head
did
chop
,
Milk
from
the
wound
,
instead
of
blood
,
did
bring
;
By
Angels
bury'd
on
Mount
Sina's
top
,
From
Virgin
Limbs
a
Soveraign
oyl
did
spring
.
After
the
Communion
.
LOrd
,
after
the
receiving
the
mysteries
of
eternal
salvation
,
we
humbly
pray
thée
,
that
as
the
Liquor
which
continually
flowed
from
the
Limbs
of
S.
Katherine
Virgin
&
Martyr
,
did
heal
languishing
bodies
,
so
her
Prayer
may
expell
out
of
us
all
iniquities
.
Through
our
Lord
,
&c.
In
the
Sarisbury
Missal
,
at
the
end
of
a
long
Sequence
,
they
pray
thus
to
her
.
VIrgo
sidus
honestatis
,
Dux
&
decus
probitatis
,
Christi
reos
majestatis
Christo
reconcilia
.
Vas
virtutum
,
via
morum
,
Flos
odoris
,
odor
florum
,
Nos
tuere
,
nos
coelorum
Transfer
ad
palatia
.
VIrgin
,
who
art
the
star
of
honesty
,
Of
Probity
the
ornament
and
guide
;
Though
we
offended
have
Christ's
Majesty
,
Now
make
us
friends
to
him
we
crucify'd
.
Vessel
of
vertues
,
wand'ring
life's
best
way
,
Thou
flower
of
smell
,
sweetest
of
flowers
that
spring
,
Defend
us
;
and
when
Natures
debt
we
pay
,
Translate
us
to
the
Palace
of
Heav'ns
King.
Neither
are
those
rare
Devotions
to
be
forgotten
which
are
mentioned
by
Chemnitius
,
in
his
Examen
Concil.
Tridentini
,
out
of
the
Hora
B.
Virginis
sec.
ordinarium
Eccles.
Hildensheimensis
.
AVe
virgo
dei
digna
;
Christo
prece
me
consigna
,
Preces
audi
,
praesta
votum
,
Cor
in
bono
fac
immotum
,
Confer
mihi
cor
contritum
,
Rege
visum
&
auditum
,
Rege
gustum
&
olfactum
,
Virgo
sancta
,
rege
tactum
:
Ut
in
cunctis
,
te
regente
,
Vivam
Deo
pura
mente
.
O
beata
Catharina
,
Babylonis
de
sentina
Tutum
mihi
fer
ducatum
,
Plasmatorem
fac
placatum
:
Esto
mihi
consolatrix
,
Pro
me
sis
interpellatrix
;
Christum
pro
me
interpella
,
Salva
mortis
de
procella
;
Superare
fac
me
mundum
,
Ne
demergar
in
profundum
;
Ne
me
sinas
naufragari
In
peccatis
in
hoc
mari
:
Visita
tu
me
infirmum
,
Et
in
bonis
fac
me
firmum
:
Agonista
Dei
fortis
,
Esto
praesens
in
hora
mortis
.
Decumbentem
fove
,
leva
,
Et
de
morte
solve
saevâ
;
Ut
resurgam
novus
homo
,
Civis
in
coelesti
domo
:
Duplex
mors
ne
me
infestet
,
Jesus
Christus
illud
praestet
,
Tua
prece
exoratus
.
Idem
parer
,
idem
natus
,
Idem
utriusque
flamen
,
Qui
vivit
&
regnat
.
Amen
.
CAth'rine
GOD's
worthy
Virgin
,
hail
;
May
thy
Pray'rs
to
Christ
consign
me
,
Hear
me
and
let
my
vows
prevail
,
To
good
immovably
incline
me
.
Bestow
on
me
a
heart
contrite
,
Govern
my
smelling
&
my
tast
,
Govern
my
hearing
&
my
sight
,
And
guide
my
touch
,
O
Virgin
chast
.
That
I
,
when
thou
dost
rule
my
Soul
,
May
live
to
God
with
purest
mind
.
Safe
out
of
Babels
sink
so
foul
Bring
me
,
and
make
my
Maker
kind
.
Be
thou
my
comforter
in
need
,
And
interpose
thy
prayrs
sweet
breath
,
For
me
with
Jesus
intercede
,
And
save
me
from
the
storm
of
death
.
Let
not
the
world
●'re
me
prevail
.
To
sink
me
in
th'
Abyss
profound
,
Or
shipwrackt
be
,
while
here
I
sail
,
And
in
this
Sea
of
sins
be
drown'd
.
Visit
me
in
my
feeble
state
,
To
all
good
actions
me
impowr
,
Since
conquests
on
thy
valour
wait
,
Stand
by
me
at
my
latest
hour
,
Ease
and
refresh
me
in
all
sickness
,
Dissolve
death's
bands
,
that
shows
no
pity
;
That
rising
in
another
likeness
I
may
be
own'd
i'
th'
Heav'nly
City
.
Christ
Jesus
grant
to
thy
request
,
No
second
death
may
me
infest
,
O
Father
,
Son
and
holy
Spirit
,
In
substance
One
,
of
equal
merit
,
To
praise
this
God
let
all
things
sway
men
,
Who
lives
and
raigns
for
ever
.
Amen
.
All
these
wonderous
Stories
and
Prayers
,
concerning
S.
Catherine
,
cannot
well
be
understood
,
without
the
help
of
the
Roman
Breviary
,
but
the
Lessons
being
too
tedious
to
set
down
at
length
,
I
'le
only
give
the
Reader
the
summe
of
them
.
Lesson
1.
In
the
Raign
of
Maxentius
Caesar
,
there
was
in
Alexandria
,
a
beautiful
Maid
,
Twenty
two
Years
old
,
called
Catherine
,
the
only
Daughter
of
King
Costus
,
one
who
was
very
Religious
and
very
Learned
,
both
in
Divine
and
Humane
Philosophy
,
and
skilful
in
the
Languages
of
several
Nations
,
living
,
after
her
Fathers
death
,
in
his
Palace
,
seeking
only
to
be
espoused
to
Christ
,
and
bestowing
all
to
the
poor
,
save
what
was
necessary
to
the
maintenance
of
her Self
and
Family
.
[
Neither
must
that
be
omitted
which
Ribadeneira
mentions
out
of
Petrus
de
Natalibus
;
(
and
I
wonder
how
it
came
to
be
left
out
of
this
Lesson
)
that
before
S.
Catherine
was
baptized
,
she
saw
one
Night
in
a
Vision
the
Bl.
Virgin
with
Christ
in
her
Arms
,
Les
.
2.
Maxentius
coming
to
Alexandria
,
commanded
all
Persons
to
offer
Sacrifices
to
the
Gods.
This
Virgin
being
troubled
to
see
many
Christians
,
through
fear
,
not
daring
to
confess
Christ
,
boldly
speaking
to
the
Emperour
,
discoursed
to
him
against
his
false
Gods
,
and
concerning
the
Knowledge
of
the
true
God
the
Creator
of
all
things
;
who
being
moved
by
her
reasoning
,
and
more
amazed
at
her
beauty
,
commanded
her
to
be
carried
into
his
Palace
.
Les
.
3.
Where
upon
discourse
with
her
,
finding
himself
unable
to
maintain
an
Argument
against
her
,
he
caused
50
Philosophers
to
be
assembled
,
to
dispute
with
her
:
Who
being
incouraged
by
an
Angel
to
undertake
them
all
,
she
did
so
;
and
was
too
hard
for
them
in
disputation
:
upon
which
the
Emperour
,
in
great
indignation
,
commanded
them
all
to
be
burnt
.
Les
.
4.
Who
as
they
were
led
to
Execution
,
humbled
themselves
before
the
Virgin
,
confessing
their
sins
in
contradicting
her
sacred
admonitions
,
and
professing
themselves
to
be
Christians
,
signed
themselves
with
the
Cross
,
and
entered
the
Fire
;
but
God
miraculously
preserved
their
Bodies
untoucht
,
as
he
did
the
Three
Children
,
and
received
their
Souls
.
Then
the
Emperour
attempted
her
by
flatteries
,
and
large
promises
of
making
her
a
Queen
;
but
she
resisting
them
all
,
he
commanded
her
to
be
stripped
of
her
cloths
and
chastized
with
Scorpions
,
and
to
be
shut
up
in
a
dark
Prison
12
days
without
any
food
:
but
she
was
comforted
by
the
visit
of
an
Angel
,
and
a
white
Dove
brought
her
provisions
to
sustain
her
.
Les
.
5.
The
Queen
mean-while
,
pittying
the
miseries
she
was
condemned
to
,
by
means
of
Porphyrius
(
the
Chief
Commander
of
the
Militia
)
who
bribed
the
Guards
,
she
with
Porphyry
give
S.
Katherine
a
visit
in
the
Prison
,
and
beheld
her
there
shining
with
inestimable
brightness
,
and
upon
discourse
she
converted
them
both
to
Christ
.
Les
.
6.
After
this
,
the
Emperour
caused
four
Wheels
to
be
prepared
stuck
with
sharp
Irons
,
(
as
we
see
in
the
Pictures
of
the
Catherine
Wheel
)
two
of
which
were
to
turn
one
way
,
and
the
other
two
the
contrary
way
,
and
so
tear
her
flesh
in
pieces
:
but
when
she
was
brought
forth
thus
to
be
punisht
,
upon
her
prayer
,
an
Angel
descending
from
Heaven
,
broke
the
Wheels
in
pieces
,
and
slew
4000
of
the
Heathens
.
Les
.
7.
&
8.
All
which
the
Queen
beholding
,
and
desiring
her
Husband
to
take
notice
,
how
powerful
the
God
of
the
Christians
was
,
He
in
great
indignation
to
see
her
made
a
Christian
,
commanded
her
Breasts
to
be
torn
off
with
Iron
Hooks
;
which
she
,
being
heartned
by
S.
Katherine
,
chearfully
underwent
,
and
both
She
and
Porphyry
were
beheaded
.
Les
.
9.
Then
when
the
Emperour
found
all
means
unsuccessful
to
move
Katherine
,
he
commanded
her
also
to
be
beheaded
;
who
coming
to
the
place
,
and
obtaining
respite
to
make
her
prayers
to
God
,
she
said
thus
.
O
Lord
Jesu
Christ
,
I
desire
of
Thee
,
that
all
Christians
,
who
in
any
tribulation
seeking
my
Patronage
,
cry
to
Thee
,
that
thou
who
art
blessed
for
ever
,
wouldst
hear
them
.
Then
a
Voice
coming
from
Heaven
,
said
,
Thy
Prayer
is
heard
;
and
so
her
Head
was
struck
off
,
on
the
25
of
November
.
Immediately
,
in
token
of
her
pure
Virginity
,
instead
of
Blood
,
Milk
flowed
from
her
Body
upon
the
Earth
abundantly
.
Her
Body
was
carried
by
Angels
,
and
placed
on
Mount
Sinai
,
where
many
Miracles
are
wrought
,
upon
the
Invocation
of
this
Saint
.
For
from
her
Grave
a
Fountain
of
Oyl
perpetually
flows
forth
,
with
which
the
Bodies
of
infirm
People
being
anointed
,
to
their
great
joy
they
are
restored
to
soundness
.
[
So
far
the
Lessons
.
]
This
also
is
all
told
in
several
Prosa's
of
the
Roman
Missal
forenamed
,
of
which
I
'le
only
set
down
one
.
COrdis
oris
digna
laude
Catherina
virgo
gaude
,
Summae
consors
gloriae
.
Gaude
quod
ad
viam
lucis
Excoecatos
tu
reducis
Fumo
Philosophiae
.
Gaude
dulcis
Catharina
,
Spreto
rege
fit
Regina
Per
te
fide
stabilis
:
Mortem
subit
nec
tristatur
,
Et
cum
ipsa
decollatur
Porphyrius
nobilis
.
Non
te
terrent
flammae
,
rotae
,
Nec
evellit
à
Christo
te
Rex
prece
nec
pretio
.
Lac
effudit
pro
cruore
Aegros
sanat
à
languore
Olei
profusio
.
In
supremo
Sina
montis
Tu
sepulta
,
veri
fontis
Quo
frueris
poculo
.
Ut
nos
potes
Christum
ores
Et
coronet
nos
minores
Hoc
finito
seculo
.
Amen
.
O
Virgin
Catherin
rejoyce
,
Worthy
all
praise
of
heart
and
voice
,
Consort
of
glory
high
:
Thou
didst
to
th'
way
of
light
revoke
Those
that
had
lost
their
sight
,
through
smoke
Of
vain
Philosophy
.
By
thee
sweet
Catherine
,
the
Queen
No
ways
regarding
th'
Emperours
spleen
In
Christian
faith
was
stable
:
Who
bravely
dy'd
without
all
dread
,
And
Porphyry
with
her
his
head
To
lose
thou
didst
inable
.
Neither
Flames
nor
Wheels
do
fright
thee
,
Nor
the
King
from
Christ
invite
thee
Either
by
gifts
or
prayer
.
Pure
Milk
from
thee
for
blood
does
spring
;
For
oyl
that
flows
and
health
does
bring
The
sick
to
thee
repair
.
Thou
buried
ly'st
on
Sina's
Mountain
There
of
all
joys
from
the
true
Fountain
Delicious
draughts
thou
hast
.
To
Christ
for
us
less-worthy
pray
,
That
we
may
tast
those
joys
,
and
may
Be
crown'd
,
when
life
is
past
.
NOTES
.
ONE
that
reads
this
Formal
story
of
a
Saint
,
whose
life
is
placed
about
the
Year
300
after
Christ
,
might
well
expect
that
some
of
the
ancient
Writers
should
have
given
us
a
fair
account
of
a
History
so
famous
,
and
whose
circumstances
,
if
they
were
true
,
are
highly
remarkable
.
But
alas
!
Baronius
has
spoiled
all
this
expectation
,
Melius
consulitur
Ecclesiasticae
veritati
,
&c.
They
provide
better
for
the
truth
of
Ecclesiastical
History
,
who
pass
over
in
silence
things
that
are
uncertain
,
than
such
as
tell
any
lye
,
though
never
so
specious
,
and
mixed
with
some
truths
:
for
the
mind
rests
satisfied
in
those
few
truths
,
and
by
probable
conjectures
,
leaning
upon
truth
,
can
conceive
and
meditate
,
and
contemplate
the
rest
:
But
in
the
other
case
,
the
mind
of
the
Reader
being
once
offended
with
a
lye
(
though
but
a
little
one
)
becomes
doubtful
and
wavering
,
and
knows
not
where
to
fix
a
sure
footing
,
but
having
once
stumbled
upon
a
lye
,
suspects
even
truths
themselves
.
A
very
observable
Memorandum
this
is
for
Protestants
,
who
may
therefore
the
better
be
excused
,
having
met
so
often
in
the
lives
of
their
Saints
,
not
little
but
loud
untruths
,
if
they
be
very
cautious
what
they
assent
to
,
(
and
much
more
when
it
comes
to
be
a
ground
of
their
Prayers
,
)
especially
when
the
late
Author
of
Sure-footing
,
has
so
horribly
miscarried
in
his
Attempt
to
establish
them
by
Tradition
.
I
think
this
of
S.
Catherine
of
Alexandria
,
is
as
remarkable
an
Instance
as
any
;
which
may
well
be
looked
upon
,
from
the
beginning
to
the
end
,
as
a
Fiction
.
We
need
not
go
much
farther
than
to
their
own
Cassander
to
prove
it
;
Latin
Ecclesiastical
Historians
.
All
the
Martyrologies
,
Kalendaries
,
Ecclesiastical
Offices
of
any
Antiquity
,
are
wholly
silent
in
this
matter
.
Even
Aldelm
the
Bishop
of
Sarisbury
in
the
Books
he
writ
on
set
purpose
in
praise
of
the
famous
Virgins
of
both
Sexes
,
has
passed
her
over
;
which
he
could
not
have
done
,
if
her
fame
had
either
been
so
great
as
now
,
or
her
Name
known
:
neither
is
she
to
be
met
with
in
S.
Jerome's
Kalendar
,
or
in
Bede's
Martyrologie
.
Besides
,
the
truth
of
History
contradicts
what
is
told
of
her
:
especially
when
she
is
said
to
be
put
to
death
by
Maxentius
at
Alexandria
,
whereas
he
passed
the
time
of
his
whole
Reign
,
or
Tyranny
,
at
Rome
.
She
is
said
to
be
a
Kings
Daughter
,
whereas
Alexandria
,
and
all
Egypt
,
from
the
time
of
Augustus
his
Victory
at
Actium
,
was
reduced
into
a
Province
.
The
story
of
her
Father
Costus
,
how
he
was
born
at
Constance
,
a
City
of
Germany
,
and
warred
under
the
King
of
Alexandria
,
and
afterwards
when
the
King
dyed
,
was
chosen
to
be
King
in
his
room
;
that
he
was
called
Costus
,
because
he
came
from
Constance
,
which
in
the
German
Tongue
is
called
Costnitz
;
these
(
says
he
)
are
all
so
absurd
,
that
they
deserve
no
Confutation
.
See
farther
what
Cassander
adds
concerning
the
deriving
of
her
Name
and
Worship
to
the
Latines
,
out
of
a
certain
Book
,
De
ortu
S.
Catharinae
;
and
that
S.
Catherine
was
first
put
into
the
Martyrologie
,
by
Pope
John
the
XXII
.
who
lived
about
the
Year
1316.
As
for
the
pretences
of
Baronius
,
for
the
countenancing
of
her
from
Eusebius
,
Greek
Menologies
,
they
have
been
all
so
shamefully
baffled
by
our
Joh.
[
*
](A56589-e59540-b)
*
Reinold
.
l.
1.
de
Rom.
Eccles.
Idolola
.
c.
5.
Reinoldus
,
and
so
poorly
defended
by
[
(a)
](A56589-e59580-b)
(a)
Serar
.
in
Litaneut
.
2.
Serarius
;
that
it
had
been
wiselyer
ordered
a
great
deal
,
to
have
put
her
with
S.
George
and
S.
Christopher
,
among
the
Symbolical
Saints
,
(
as
Reynolds
advised
)
for
then
indeed
it
would
have
run
well
.
S.
Catherine
would
then
(
as
he
says
)
have
represented
the
Church
,
the
Daughter
of
the
King
of
Heaven
,
living
in
Earth
,
as
in
Egypt
,
opposed
by
the
powerful
and
wise
Men
of
the
World
,
but
conquering
them
,
though
passing
through
many
afflictions
,
and
at
length
conveighed
by
Angels
to
Heaven
after
death
.
Now
let
us
farther
observe
,
what
work
they
have
made
since
the
Council
of
Trent
,
in
Reforming
the
Roman
Breviary
,
as
to
this
Legend
of
S.
Katherine
;
from
whence
we
may
better
conjecture
,
how
rarely
Popes
are
wont
to
reform
things
amiss
.
In
the
Breviary
of
Pius
the
V.
Printed
at
Antwerp
,
1580.
the
old
Prayer
(
Deus
qui
dedisti
legem
,
&c.
)
is
still
retained
,
and
all
the
substance
of
the
Legend
,
though
not
made
so
large
;
only
the
name
of
King
Costus
is
left
out
,
the
Queen
is
now
named
Faustina
,
Katherines
prodigious
Learning
is
determined
to
be
at
18
Years
of
Age
;
one
Wheel
is
said
to
be
prepared
for
her
torments
instead
of
four
;
the
4000
slain
by
the
Angel
,
the
Milk
and
Oyl
flowing
after
her
Death
,
and
the
voice
from
Heaven
,
are
left
out
:
And
as
in
other
Lives
,
the
Names
of
the
Authors
are
set
down
usually
,
at
the
beginning
,
out
of
which
they
are
taken
;
so
here
is
prefixed
,
Eusebius
,
lib.
7.
c.
26.
That
which
has
been
done
since
that
time
by
succeeding
Popes
,
is
this
;
That
in
the
present
Breviaries
,
the
quotation
of
Eusebius
,
which
was
both
false
,
and
nothing
to
the
purpose
,
is
omitted
;
(
which
,
by
the
way
,
I
observe
is
now
generally
practised
in
most
of
the
Lives
of
the
Saints
;
the
Authors
are
not
quoted
out
of
which
they
are
taken
,
and
it
has
this
cunning
in
it
,
that
now
the
falsities
cannot
so
easily
be
discovered
)
now
also
,
after
the
diligence
and
observations
of
Baronius
upon
the
Martyrologie
,
in
every
place
,
instead
of
Maxentius
,
is
put
,
the
Emperour
Maximinus
;
the
Name
of
Faustina
is
omitted
;
the
number
of
Philosophers
not
determined
to
be
50
as
before
;
but
instead
of
it
is
put
many
Philosophers
:
and
yet
all
the
circumstances
of
the
story
,
as
it
is
in
the
old
Breviary
,
have
the
same
Authority
of
Tradition
,
and
long
usage
in
the
Church
;
which
,
in
the
judgment
of
Mr.
Sergeant
,
and
his
Brethren
of
the
Scientifical
way
,
is
a
hundred
times
more
Infallible
than
any
Pope
.
And
for
my
part
,
I
look
upon
the
Milk
and
Oyl
as
the
most
pretious
part
of
the
story
;
nor
can
I
altogether
excuse
the
Pope
from
rashness
,
in
taking
away
three
of
the
Wheels
,
for
who
knows
what
mystery
may
be
in
them
?
However
,
this
good
use
may
be
made
of
these
two
great
Examples
,
the
Pope
and
Baronius
,
to
believe
as
much
of
any
Legend
,
as
every
Man
thinks
fit
.
Now
though
these
alterations
signifie
not
much
,
yet
in
one
particular
,
these
Popes
may
shame
Mr.
Cressy
,
if
he
be
capable
of
it
:
viz.
In
their
leaving
out
the
miraculous
attestation
of
her
chastity
,
the
Milk
when
her
Head
was
cut
off
streaming
from
her
Body
instead
of
Blood.
If
Mr.
Cr.
had
been
of
the
Council
,
he
would
by
no
means
,
I
dare
say
,
have
consented
to
this
omission
:
for
he
has
,
in
his
Church-History
,
commended
some
for
living
like
Virgins
,
and
others
for
preserving
even
their
Virginity
,
in
a
state
of
Marriage
.
Thus
Ethelfleda
,
he
says
,
was
of
such
chastity
,
Such
another
story
,
Surius
affords
us
,
concerning
S.
Matrona
of
Perga
,
who
after
her
Marriage
,
and
the
having
had
one
onely
Child
,
resolved
,
for
her
greater
freedome
in
serving
God
,
Abbot
Bassianus
,
had
it
revealed
to
him
by
a
Vision
,
that
she
was
a
Woman
in
Mans
habit
,
and
charged
her
with
it
:
he
proposed
also
a
hard
Question
to
her
,
how
she
could
satisfie
her self
,
to
have
offered
her
mouth
securely
,
to
receive
the
[
*
](A56589-e60280-b)
*
This
refers
to
the
custome
of
giving
the
kiss
of
peace
mutually
;
which
Polydore
Virgil
explains
,
De
inventor
.
rerum
,
lib.
5.
cap.
11.
Finito
canone
,
dicitur
pax
Domini
;
hîc
osculum
pacis
datur
inter
sacerdotes
mutuò
,
quod
Innocentii
primi
inventum
est
.
salutation
of
peace
from
the
Friers
.
Her
answer
was
,
that
she
looked
upon
those
to
whom
she
offered
her self
,
to
be
as
uncapable
of
any
bad
impressions
as
the
Angels
.
(
and
I
suppose
if
one
of
them
had
embraced
her
,
she
would
have
interpreted
it
according
to
the
Gloss
,
that
the
Frier
did
this
,
hereby
to
[
(a)
](A56589-e60350-b)
(a)
Si
ergo
Clericus
amplectitur
muli●rem
,
interpretabitur
quod
causa
benedicendi
tam
hoc
faciat
.
Causa
11.
qu.
3.
ca.
Absit
.
in
glossâ
.
give
her
his
Benediction
.
)
And
against
the
Objection
,
why
she
did
not
in
prosecution
of
her
design
go
into
a
Nunnery
rather
among
Women
;
she
defended
her self
by
her
Vision
,
and
that
in
this
Habit
she
might
the
better
be
concealed
from
her
Husband
;
and
so
she
still
remained
there
.
I
'le
add
but
one
passage
more
,
to
show
how
finely
they
make
these
foolish
perswasions
,
about
Religion
,
work
.
When
S.
Matrona's
Husband
after
this
pursued
her
,
having
learnt
how
she
had
concealed
her self
;
she
fled
again
from
him
,
and
hid
her self
in
an
Idols
Temple
at
Beritus
,
chusing
rather
to
fall
among
Devils
,
or
wild
Beasts
,
than
to
be
taken
by
her
Husband
:
and
an
excellent
Reason
is
given
of
it
.
For
if
they
should
light
upon
her
,
they
would
only
hurt
her
Body
;
But
if
her
Husband
should
take
her
,
he
would
be
more
pernicious
to
her
than
Devils
,
or
wild
Beasts
,
as
one
that
could
hurt
her
Soul
[
*
](A56589-e60430-b)
*
Vt
qui
possit
cum
corpore
animam
laedere
,
eam
rursus
●rahens
ad
mundum
,
&
tanquam
suam
uxorem
vendicans
.
Ibid.
together
with
her
Body
,
drawing
her
again
to
the
World
,
and
challenging
her
for
his
Wife
.
But
a
more
famous
Instance
of
this
abstinence
,
countenanced
even
by
Miracles
,
is
given
us
by
Mr.
Cr.
in
Ethelreda
(
or
Saint
Audrey
)
who
in
obedience
to
her
Parents
consented
to
marry
Prince
Tombert
,
[
(a)
](A56589-e60540-b)
(a)
An
excellent
comment
this
is
,
upon
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Heb.
13.4
.
corrupt
nature
,
he
yielded
to
his
own
desires
,
and
required
of
her
that
right
which
the
Laws
of
Marriage
allowed
him
.
[
and
which
,
if
S.
Paul's
discourse
be
not
foolish
with
these
men
,
she
could
not
without
injustice
,
deny
him
,
1
Cor.
7.
Where
speaking
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
says
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
]
But
when
he
came
to
extort
her
consent
to
his
impatient
desires
(
now
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
save
the
Virgin
)
God
prevented
him
,
for
he
found
the
holy
Virgin
encompassed
with
a
wonderful
Light
,
and
a
Celestial
Flame
,
which
dazeled
his
Eyes
,
and
consumed
the
Fire
of
Lust
burning
in
his
bosome
;
and
so
he
continued
for
Seven
,
or
Eight
Years
without
touching
her
,
till
he
dyed
.
And
now
,
as
if
all
this
were
too
little
to
celebrate
the
fame
of
this
Virgin
,
Mr.
Cr.
brings
a
second
Scene
of
her
upon
the
Stage
.
For
,
after
Prince
Tombert's
death
,
Egfrid
the
Heir
of
the
Northumbrian
Kingdome
,
invited
by
the
fame
of
her
sanctity
and
perfections
,
[
and
if
this
,
that
has
been
related
,
was
part
of
her
holy
fame
,
it
was
indeed
a
great
temptation
to
court
her
for
a
Wife
]
demanded
her
in
Marriage
,
and
by
the
pressing
importunity
of
her
Parents
,
and
the
Nobles
of
the
East-angles
,
her
resistance
was
conquered
:
so
that
once
more
for
the
common
good
,
[
and
you
may
well
imagine
what
great
good
to
the
publick
,
was
to
be
expected
from
her
marriage
]
she
was
compelled
to
submit
her self
to
a
new
servitude
.
And
now
she
uses
her
former
Arts
with
this
Prince
Egfrid
also
,
that
there
might
be
a
conjunction
of
minds
only
,
with
a
separation
of
Bodies
;
and
so
successful
they
were
,
that
they
lived
together
Twelve
Years
without
any
prejudice
of
S.
Etheldred's
Virginity
,
and
conversed
together
,
as
if
they
had
been
divested
of
their
Bodies
.
After
which
,
all
attempts
proving
in
vain
to
change
his
Wives
purpose
,
he
gave
her
Liberty
to
enter
into
a
Monastery
:
But
afterwards
,
repenting
of
his
indulgence
,
he
came
by
force
to
take
her
out
thence
:
who
upon
notice
of
it
,
fled
with
two
Virgins
up
a
high
Hill
,
whither
he
pursued
her
:
but
Almighty
God
,
to
preserve
his
Servants
,
had
encompassed
the
Hill
with
deep
Waters
from
the
Sea
,
which
the
King
could
not
pass
;
and
there
Tradition
informs
us
,
that
they
were
sustained
by
God
Seven
Days
on
the
Mountain
,
without
any
corporal
food
;
and
travelling
from
thence
,
on
a
Night
,
laying
her self
down
in
a
commodious
shade
to
sleep
;
she
found
when
she
awaked
,
that
her
[
*
](A56589-e60780-b)
*
Let
Mr.
Cr.
remember
S.
Patrick's
Staff
,
and
tell
me
,
whether
that
story
be
not
as
credible
as
this
.
Staff
,
which
she
had
fastned
in
the
ground
at
her
head
,
had
taken
Root
,
and
began
to
flourish
with
Leaves
,
and
in
succeeding
times
it
became
a
very
large
and
tall
Tree
,
and
continues
to
this
day
(
says
the
Hist.
Eliens
.
)
called
Etheldred-stow
,
or
Etheldred's
rest
.
When
she
was
dead
,
(
says
Bede
)
the
flesh
of
this
Saint
,
a
long
[
(a)
](A56589-e60850-b)
(a)
The
Roman
Martyrologie
,
Jun.
23.
says
,
the
body
of
Ediltrudis
(
so
she
is
there
called
)
was
found
uncorrupt
undecim
post
annis
:
The
Breviary
of
S●rum
sayes
,
Sexdecim
annis
.
time
after
she
was
buried
,
could
not
be
corrupted
,
which
was
a
sign
(
says
he
)
that
whilest
she
was
alive
,
she
remained
uncorrupted
by
humane
touches
.
But
what
is
this
number
of
Years
to
the
Body
of
such
a
Virgin
?
Mr.
Cressy
has
found
Vouchers
,
that
almost
500
Years
after
this
,
(
in
the
Year
1106
,
and
her
Life
is
placed
in
the
Year
660
)
She
and
her
Sister
Withburga
,
being
both
taken
up
to
be
buried
more
magnificently
,
the
Miracle
of
her
Incorruption
was
publickly
manifested
.
Withburga
,
Capgrave
comes
in
with
his
Spring
of
pure
Water
(
which
he
scarce
ever
fails
to
tell
us
of
)
that
issued
from
the
place
where
she
had
been
first
buried
,
and
cured
many
Diseases
.
And
for
a
farewell
,
Capgrave
adds
,
That
one
of
the
Monks
adventuring
to
touch
her
Body
,
a
lively
blush
coloured
her
Cheeks
,
as
if
she
still
had
breath
in
her
:
To
which
Mr.
Cr.
subjoyns
in
a
different
Character
,
Her
dead
Body
expressing
the
same
shamefastness
,
which
her self
would
have
done
when
alive
.
And
indeed
I
can
almost
believe
that
the
dead
Body
of
this
Virgin
,
might
blush
as
soon
as
the
tellers
of
this
story
.
Mr.
Cr.
is
too
old
now
,
to
have
any
of
this
colour
in
his
Face
;
and
the
other
Miracle-monger
,
I
believe
,
never
had
so
much
grace
in
all
his
life
,
as
to
feel
the
very
motus
primo-primos
to
any
such
thing
.
However
I
have
done
my
part
to
make
Mr.
Cr.
ashamed
,
by
showing
him
the
Example
of
several
Popes
,
who
all
have
consented
to
blot
out
the
foolish
story
of
S.
Katherine's
Milk
,
and
if
they
had
been
so
good
natur'd
,
might
have
done
the
same
to
the
translation
of
her
Body
from
Mount
Sinai
,
and
the
rest
;
for
all
depends
upon
their
pleasure
,
and
Antiquity
countenances
one
no
more
than
the
other
.
They
were
ashamed
of
the
unlikely
change
of
blood
into
milk
,
though
it
was
to
attest
the
snow-white
chastity
of
a
Virgin
(
in
signum
nivei
pudoris
,
was
the
phrase
in
the
old
Breviary
.
)
But
here
we
must
be
ingaged
to
believe
,
I
know
not
how
many
Miracles
one
after
another
,
while
she
was
alive
,
and
when
she
was
dead
,
only
to
testifie
to
the
World
,
that
S.
Audrey
was
true
to
a
wicked
and
superstitious
resolution
,
against
the
sense
,
not
of
the
sensual
(
as
he
phrases
it
)
but
of
all
sober
Man-kind
,
debitum
conjugale
,
notwithstanding
all
her
superstitious
veneration
of
Virginity
?
and
whether
she
did
not
better
deserve
to
be
served
as
that
Man
was
,
who
for
leaving
his
Wives
Bed
,
and
withholding
this
debitum
,
[
*
](A56589-e61290-b)
*
W●
are
told
in
the
Life
of
S.
Severus
,
that
he
had
a
Wife
,
before
he
was
a
Bishop
,
but
after
that
,
he
did
not
use
her
,
but
she
was
turned
into
a
Sister
,
because
of
that
thundring
command
of
our
Saviour
,
Sint
vestri
Eumbi
praecincti
.
Bolland
.
1
Febr.
in
vit.
Severi
.
p.
86.
,
from
which
time
forward
,
Omni
libidinis
sensu
caruit
,
He
never
had
any
lustful
inclinations
more
;
or
such
a
one
as
they
tell
of
Father
Elias
,
who
being
vexed
with
fleshly
temptations
,
upon
his
fasting
and
prayer
,
three
Angels
appeared
to
him
in
a
Dream
,
one
held
his
Hands
,
another
held
his
Feet
,
and
the
third
seemed
with
a
Rasor
to
geld
him
,
Nec
pristinae
tentationis
scintillam
sensit
,
He
never
felt
any
spark
of
the
old
temptation
:
but
the
case
was
quite
otherwise
(
as
you
heard
)
with
Egfrid
.
Let
the
Roman
Church
therefore
praise
such
examples
of
the
Saints
,
as
that
of
Alexius
;
who
the
first
Night
of
his
Marriage
,
(
I
use
his
own
phrase
)
as
this
Virgin
in
her
circumstances
unlawfully
practised
,
and
he
as
foolishly
applauds
.
It
may
be
he
is
much
taken
with
that
,
which
Pope
Siricius
urged
upon
the
Clergy
,
as
worthy
,
chast
and
honest
,
they
that
are
in
the
Flesh
,
cannot
please
God
,
but
ye
(
says
he
)
are
not
now
in
the
Flesh
,
but
in
the
Spirit
.
Indeed
an
admirable
application
of
Scripture
,
and
worthy
of
a
Pope
!
which
may
be
matched
with
a
sutable
story
of
the
Monks
inventing
,
how
a
married
Priest
,
having
Bedded
with
his
Wife
over
Night
,
Sacred
Mysteries
,
he
saw
the
Particle
of
the
Body
of
Christ
,
which
he
had
put
in
the
Cup
,
changed
into
a
horrid
form
,
of
the
colour
of
Pitch
rather
than
of
Bread
and
Wine
,
and
the
tast
as
bitter
as
Gall
,
which
made
him
confess
his
fault
to
the
Bishop
,
and
resolve
to
live
more
chastly
and
religiously
afterward
:
(
that
is
,
I
suppose
,
to
forsake
his
Wife
and
fornicate
.
)
For
the
course
which
they
tell
us
,
Cardinal
Campegius
his
mind
,
who
,
as
Sleiden
[
*
](A56589-e61800-b)
*
Sleidan
.
Comment.
lib.
4.
Quòd
sacerdot●s
fiant
mariti
,
multo
esse
gravius
peccatum
,
quàm
si
plurimat
domi
miretrices
alant
,
&c.
informs
us
,
declared
that
it
was
a
greater
sin
for
Priests
to
marry
,
than
to
keep
many
Whores
.
But
as
sensual
as
he
would
insinuate
the
Reformation
to
be
,
I
would
fain
have
him
tell
us
of
any
one
in
it
,
that
ever
appeared
to
justifie
that
which
Johannes
à
Casa
,
the
Pope's
Legat
and
Arch-Bishop
of
Beneventum
,
did
;
(
and
one
who
gloried
too
,
no
doubt
,
that
he
was
never
married
,
as
Luther
was
)
who
wrote
a
Book
in
defence
of
that
sin
,
He
that
has
no
Wife
,
but
a
Concubine
instead
of
a
wife
,
let
him
not
be
driven
from
the
Communion
.
Let
him
show
any
such
impure
Doctrine
among
us
,
as
that
Gloss
on
the
Canon
Law.
where
the
Gloss
says
.
Meretrix
est
,
quae
admiserit
plures
,
quàm
viginti
tria
hominum
millia
.
She
is
a
Wh●re
,
that
has
had
to
do
with
more
than
Three
and
Twenty
Thousand
Men.
I
desire
Mr.
Cr.
also
,
to
parallel
in
the
impure
Reformation
,
the
story
that
is
related
by
Matthew
Paris
;
how
when
Pope
Innocent
IV.
was
taking
his
leave
of
Lyons
in
France
,
Cardinal
Hugo
made
a
farewell
Sermon
;
Friends
,
we
have
brought
much
profit
,
and
done
an
act
of
great
Charity
to
this
City
;
for
when
we
first
came
hither
,
we
found
three
or
four
Whore-houses
;
but
now
,
at
our
departure
,
we
leave
only
one
;
but
that
one
extends
it self
all
along
from
the
Eastern
to
the
Western
Gate
of
the
City
.
Luther
is
a
carnal
Man
for
marrying
a
Wife
;
but
here
are
your
spiritual
Men
,
the
Pope
and
his
Attendants
;
who
by
this
Cardinal's
confession
in
a
publick
Sermon
,
had
debauched
a
whole
City
,
and
turn'd
it
into
a
Stews
;
and
yet
,
I
doubt
not
,
but
after
all
this
,
modest
Mr.
Cressy
will
wipe
his
mouth
,
and
in
his
next
Book
,
rail
against
the
carnal
Protestants
,
with
as
good
a
grace
as
ever
.
If
any
one
suspect
this
Sermon
of
the
Cardinals
at
Lyons
,
as
a
light
Frolique
,
or
expressing
only
the
corrupt
practices
of
that
Church
at
that
time
;
he
may
do
well
to
consult
the
Decretals
[
*
](A56589-e62220-b)
*
Decretal
.
Gregor.
l.
1.
Tit.
20.
ca.
6.
Sanè
postulasti
per
sedem
Apostolicam
edoceri
,
si
Presbyteri
,
plu●es
concubinas
habentes
,
bigami
cens●antur
;
ad
quod
duximus
respondendum
,
quod
cum
irregularitatem
non
incurrerint
Bigamiae
,
cum
e●s
tanquam
simplici
fornicatione
notatis
,
quoad
executionem
sacerdotalis
officii
poteris
dispensare
.
,
and
there
he
will
find
,
but
a
few
Years
before
,
an
Epistle
of
Pope
Innocent
III.
to
an
Arch-Bishop
of
Lyons
,
and
his
Legate
,
where
he
may
be
satisfied
,
that
the
Opinion
also
of
that
Church
,
was
more
favourable
to
the
Whoredome
than
to
the
Marriage
of
Clergy-men
.
Thou
desirest
to
be
instructed
,
whether
Priests
keeping
many
Concubines
,
are
to
be
reckoned
among
the
Bigames
;
[
i.e.
those
that
had
been
twice
married
,
who
were
thereupon
uncapable
of
Orders
:
]
to
which
we
have
thought
fit
to
answer
,
that
since
these
have
not
incurred
the
irregularity
of
Bigamy
,
thou
mayst
dispense
with
them
,
as
to
the
exercise
of
the
Priestly
Office
,
as
with
those
that
are
noted
only
with
the
crime
of
simple
Fornication
.
Where
you
see
that
second
Marriage
of
Priests
;
is
by
this
Pope
accounted
a
more
heinous
crime
than
the
having
many
Whores
.
Nay
even
Adultery
,
as
well
as
Fornication
,
passed
among
them
for
lesser
sins
,
as
appears
by
the
Decretal
,
where
we
find
that
Pope
Alexander
III.
orders
,
But
for
Adulteries
and
other
Crimes
which
are
lesser
,
the
Bishop
may
dispense
with
Clergy-men
,
after
they
have
undergone
their
Penance
.
The
story
of
Cardinal
Joh.
Cremensis
is
sufficiently
known
from
our
Historians
;
who
came
into
England
in
Henry
the
First
's
time
,
to
divorce
the
Clergy
from
their
Wives
,
and
made
a
Canon
in
a
Council
at
London
,
that
Clergy-men
should
have
no
society
with
their
Wives
or
Concubines
,
or
any
other
Women
,
save
those
that
could
not
be
suspected
;
but
after
he
had
made
a
fierce
declamation
,
to
this
purpose
,
in
the
Synod
;
the
very
Night
following
,
the
Cardinal
was
found
in
Bed
with
a
Whore.
Baronius
indeed
would
fain
deny
this
story
,
by
supposing
that
Roger
Hoveden
and
Matth.
Westmonaster
.
had
it
from
Hen.
Huntingdon
,
Matth.
Paris
has
told
the
same
thing
of
him
,
Res
notissima
negari
non
potuit
:
i.
e.
It
was
so
known
a
thing
,
it
could
not
be
denyed
:
and
after
so
many
witnesses
that
assert
it
,
I
think
the
best
way
to
have
brought
him
off
,
would
have
been
,
to
have
told
us
that
he
tryed
S.
Colman's
Girdle
,
the
Romish
Writers
,
do
not
upon
any
argument
want
a
convenient
confidence
,
but
in
this
Controversie
about
Marriage
and
Virginity
,
they
are
impudent
even
to
admiration
.
I
Might
also
here
subjoyn
another
of
their
Saints
,
who
is
placed
in
the
Roman
Kalendar
,
upon
the
13
of
August
;
to
wit
,
Hippolytus
,
(
the
Souldier
,
not
the
Presbyter
)
who
may
well
be
ranked
among
the
Fabulous
ones
.
The
Legend
concerning
his
suffering
under
Decius
the
Emperour
,
who
condemned
him
to
be
tyed
to
wild
Horses
,
and
so
drawn
to
death
,
seems
to
be
taken
from
the
Fables
of
the
Poets
,
concerning
Hippolytus
[
*
](A56589-e62790-b)
*
Vid.
Euripid.
in
Phoedra
.
Senec.
in
Hippolyto
.
Ovid
Metamorph.
l.
15.
&
Fastor
.
l.
3.
&
Fastor
.
l.
5.
Hippolyte
infelix
,
velles
coluisse
Dionen
,
Cùm
consternatis
diripereris
equi●
.
(
one
of
the
same
name
)
the
Son
of
Theseus
,
who
lost
his
Life
in
the
same
manner
.
The
Acts
of
S.
Laurence
,
out
of
which
his
story
is
taken
,
by
the
confession
of
Baronius
[
(a)
](A56589-e62900-b)
(a)
Baron
.
ad
Roman
.
Martyrolog.
10
August
.
contain
in
them
many
things
Apocryphal
,
&
contrary
to
truth
.
In
the
Old
Breviaries
,
the
Lessons
make
Decius
the
Emperour
,
after
the
death
of
S.
Laurence
,
to
hear
his
cause
as
a
Judge
,
and
to
deliver
him
to
Valerian
the
Prefect
,
to
inflict
the
aforesaid
punishment
on
him
;
whereas
S.
Laurence
himself
suffered
under
Valerian
,
seven
or
eight
Years
after
Decius
his
death
,
as
Baronius
,
in
the
forenamed
place
,
confesses
.
The
inquisitive
Reader
may
more
fully
satisfie
himself
,
by
consulting
herein
Joh.
Raynolds
de
Rom.
Eccles.
Idololat.
L.
1.
cap.
5.
sec.
23.
to
whom
I
refer
him
,
without
adding
any
more
about
him
,
only
this
;
that
though
his
Body
might
have
been
torn
into
Forty
Pieces
while
he
was
dragged
along
with
the
wild
Horses
;
yet
,
we
are
told
by
Surius
,
that
Colen
has
got
the
Body
of
Hippolytus
,
(
and
I
do
not
read
that
it
wants
there
any
one
part
)
and
it
lies
in
the
Church
of
S.
Vrsula
:
AND
now
after
I
have
given
this
account
of
so
many
of
their
Fabulous
Saints
,
and
the
many
Fabulous
reasons
of
worshiping
the
true
ones
;
I
cannot
but
give
them
joy
,
before
I
part
with
this
Subject
,
of
that
mighty
comfort
and
satisfaction
,
which
such
Devotions
are
able
to
afford
them
,
and
of
the
vast
advantages
they
have
of
us
in
this
regard
.
Oh
how
joyful
,
and
how
becoming
the
Devotions
of
Christians
it
is
,
to
sing
a
Hymn
in
praise
of
a
Virgins
beard
;
and
to
celebrate
the
fame
of
a
man
,
that
walked
two
Miles
with
his
Head
off
?
How
pleasingly
,
in
a
devout
fancy
,
does
the
Saviour
of
the
World
,
sit
mounted
upon
the
back
of
a
tall
Gyant
,
while
he
carries
him
safely
over
a
dangerous
River
?
And
who
can
entertain
a
doubt
against
the
Resurrection
,
who
contemplates
in
his
mind
the
seven
Sleepers
in
their
Cave
,
taking
a
comfortable
nap
of
above
three
hundred
Years
long
,
and
then
waking
as
young
and
fresh
,
as
when
they
lay
down
;
and
thinking
,
that
only
one
common
Night
of
time
had
passed
over
their
Heads
?
What
man
dares
open
his
mouth
to
plead
for
Idolatry
,
after
Longinus
his
glorious
confutation
of
it
?
—
Who
then
,
without
all
doubt
,
Spake
to
good
purpose
,
when
his
tongue
was
out
.
Spiritual
Romances
,
may
live
almost
in
perpetual
rapture
and
extasie
;
be
maintained
I
know
not
how
long
,
by
a
sweet
glance
from
one
of
these
Saints
in
a
Vision
;
be
carried
almost
up
to
Heaven
,
by
a
sight
of
one
of
the
Feathers
that
fell
out
of
the
Wing
of
Michael
the
Arch-Angel
,
and
kiss
it
with
a
greater
transport
,
than
ever
Romantick
Lover
did
the
fallen
Glove
of
his
Mistress
?
need
no
other
Physick
in
sickness
,
though
one
lay
gasping
,
as
if
he
was
taking
his
last
breath
,
save
onely
that
of
S.
Gilbert
[
*
](A56589-e63300-b)
*
S.
Gylbert
on
a
time
was
near
dead
of
the
Quency
,
and
when
his
throat
was
so
great
,
that
he
might
not
take
breath
,
our
Lady
came
to
him
and
said
:
Gilbert
my
Servant
,
it
were
evil
do
,
that
thy
throat
should
suffer
penance
,
that
hath
so
often
times
gladded
me
with
joyes
;
and
anon
she
took
her
fair
pappe
,
and
milked
on
his
throat
,
and
went
her
way
,
and
anon
therewith
he
was
whole
,
and
thanked
our
Lady
ever
after
.
Festivale
f.
95.
,
a
little
breast-milk
from
the
fair
pap
of
the
Blessed
Virgin
;
and
one
that
is
troubled
with
imaginations
of
being
deserted
by
Jesus
,
may
with
that
wise
Nun
seek
him
up
and
down
the
House
,
31
,
32.
and
find
him
in
a
hole
of
the
Wall
;
or
as
another
weeping
sadly
in
a
like
distress
,
having
lost
her
wooden
Crucifix
,
heard
Christ's
voice
,
saying
to
her
,
Weep
not
,
Daughter
,
for
I
lye
in
a
Bag
under
thy
Bed-straw
;
and
no
Body
,
without
such
a
voice
,
would
have
lookt
for
him
there
.
We
poor
Protestants
thought
we
were
well
provided
for
by
the
mercy
of
God
,
after
we
had
offended
him
by
our
sins
,
when
we
heard
how
pleasing
to
God
the
Sacrifice
of
his
dear
Son
was
,
when
he
dyed
upon
the
Cross
,
and
that
we
should
have
this
compassionate
Saviour
to
be
our
Judge
.
But
alas
!
these
Men
have
discovered
another
spring
of
comfort
and
way
of
pardon
,
that
we
never
thought
of
,
nor
God
ever
told
the
former
World
of
,
till
these
blessed
Revelations
came
in
vogue
.
We
hear
now
of
a
Queen
as
well
as
of
a
King
of
Heaven
,
and
of
a
Mother
,
as
well
as
a
Father
of
mercy
;
and
what
may
we
not
now
expect
from
this
Patroness
?
If
Prayers
to
Christ
himself
be
not
speedily
answered
,
here
is
a
new
course
may
be
taken
,
even
that
which
the
tempted
Monk
took
,
who
said
to
him
.
Truly
Lord
,
if
thou
dost
not
deliver
me
from
this
temptation
,
I
'le
complain
of
thee
to
thy
Mother
:
This
we
should
judge
to
be
intolerable
pride
and
sawciness
;
but
,
says
the
Relator
,
Our
Lord
the
Teacher
of
humility
,
and
lover
of
simplicity
,
as
if
he
feared
to
be
accused
before
his
Mother
,
prevented
his
complaint
,
by
mitigating
his
temptation
.
The
name
of
a
Judge
,
that
carries
terror
in
the
face
of
it
;
but
oh
!
the
sweetness
of
these
Mothers
breasts
.
Is
it
not
pitty
,
that
any
should
call
that
Blasphemy
,
which
Carolus
Scribanius
[
*
](A56589-e63550-b)
*
In
Amphitheatro
honoris
.
,
being
heated
not
so
much
with
Poetick
rapture
,
as
with
Devotion
to
the
Bl.
Virgin
,
sang
in
her
praises
,
in
the
words
that
follow
;
though
they
seem
indeed
to
prefer
her
before
our
Saviour
?
HAereo
lac
inter
meditans
,
interque
cruorem
,
Inter
delicias
uberis
&
lateris
.
Et
dico
,
si
fortè
oculos
super
ubera
tendo
,
Diva
parens
mammae
gaudia
posco
tuae
.
Sed
dico
,
si
deinde
oculos
in
vulnera
verto
,
O
Jesu
lateris
Gaudia
malo
tui
.
Rem
scio
,
prensabo
,
si
fas
erit
,
ubera
dextrâ
,
Laevâ
prensabo
vulnera
,
si
dabitur
.
Lac
matris
miscere
volo
cum
sanguine
Nati
,
Non
possum
Antidoto
nobiliore
frui
,
&c.
IN
doubtful
thought
whether
to
chuse
,
The
Virgin's
Milk
,
or
Saviour's
Blood
,
Vpon
the
sweets
of
both
I
muse
,
And
both
do
seem
delicious
food
.
If
to
her
Sacred
Breasts
I
guide
Mine
Eyes
,
those
sweets
I
longing
crave
;
But
if
to
Jesus
wounded
side
I
look
,
those
joys
I
h'd
rather
have
.
I
'le
doubt
no
more
;
with
my
right
hand
The
Virgins
breasts
I
'le
gently
press
,
My
left
(
without
a
countermand
)
To
Jesus
wounds
shall
do
us
less
.
I
'le
mix
the
Mother's
Milk
with
the
Son's
Blood
,
No
other
Antidote
is
half
so
good
.
There
is
also
another
advantage
,
which
they
of
the
Church
of
Rome
clearly
have
of
us
;
that
,
as
they
have
ordered
the
matter
,
their
way
of
Devotion
,
may
be
as
well
exercised
,
and
as
comfortably
,
when
a
Man
is
asleep
,
as
when
he
is
awake
;
nay
,
what
if
I
say
better
,
and
more
to
a
Man's
content
?
For
there
is
a
certain
scurvy
troublesome
thing
called
Reason
,
which
is
wont
uncivilly
at
other
times
,
to
disturb
the
pleasing
Visitations
of
those
Imaginary
and
Chimerical
Saints
,
and
to
blaspheme
the
raised
and
rapturous
fancies
of
the
true
ones
:
but
in
Dreams
of
the
Night
,
when
reason
is
laid
asleep
,
then
is
the
season
to
entertain
sweet
communion
with
them
.
And
now
the
Soul
may
take
an
easie
flight
,
and
advance
as
high
as
the
Mountain
,
to
whose
top
S.
Katherine
was
conveighed
by
Angels
:
That
grace
which
before
was
as
hard
to
be
discerned
as
an
invisible
Hair
,
may
now
as
plainly
be
perceived
,
as
the
downy
[
*
](A56589-e63930-b)
*
I
hope
the
Catholick
Reader
will
pardon
me
,
if
I
am
mistaken
in
the
description
of
her
beard
,
having
never
consulted
their
best
Books
about
her
,
I
mean
her
Pictures
,
wherein
,
possibly
,
she
may
be
repre●ented
with
great
Whi●kers
,
Beard
that
covered
so
gracefully
the
Lip
and
Chin
of
S.
Wilgefortis
.
And
those
cross-grain'd
and
knotty
Vices
,
that
had
before
blunted
the
edge
of
all
the
keenest
Sermons
of
Religion
,
may
in
one
Night
,
without
feeling
any
pain
at
all
,
be
quickly
hewen
down
and
destroyed
,
by
the
powerful
Arm
and
Axe
of
the
Blessed
Carpenter
Joseph
.
It
was
no
doubt
,
at
one
of
these
happy
seasons
of
Revelation
,
That
the
Woman
that
was
defouled
in
Lechery
(
to
give
you
the
words
of
the
Festivale
)
after
fell
into
despair
,
his
Childhood
to
have
mercy
upon
her
,
and
anon
she
heard
a
voice
on
high
in
the
Aire
,
which
said
,
Thy
Trespass
is
forgiven
Thee
.
And
I
would
fain
known
,
what
Protestant
ever
had
the
wit
,
to
make
use
of
so
melting
a
Topick
,
to
move
the
great
God
to
forgiveness
?
Alas
!
how
weak
and
feeble
would
our
Moral
Arguments
be
,
to
prevail
with
a
sinner
inflamed
with
unchast
desires
,
to
sleight
that
temptation
,
which
offers
them
present
satisfaction
?
but
in
this
Church
we
hear
of
a
lascivious
Nun
,
Whither
,
fool
,
would
you
go
?
get
you
into
your
lodging
:
and
the
effect
was
quick
and
powerful
;
she
was
preserved
from
the
sin
,
and
never
tempted
any
more
:
Here
is
sudden
dispatch
;
One
Box
o'
th'
Ear
,
doing
that
which
a
long
course
of
Prayer
and
Fasting
and
Mortification
,
perhaps
would
scarce
have
effected
.
Neither
does
this
compassionate
Lady
always
deal
with
so
much
severity
,
or
testifie
so
much
displeasure
,
as
this
Example
seems
to
express
.
Sometimes
she
has
sweetly
courted
sinners
,
and
done
the
same
in
a
more
loving
way
.
That
Man
found
it
so
,
This
gives
me
also
farther
occasion
,
to
congratulate
those
great
sinners
,
who
finding
no
comfort
in
our
sullen
way
,
where
,
after
Men
have
sinned
,
serious
thoughts
and
hearty
sorrow
,
and
unfained
repentance
are
indispensably
required
,
before
we
can
promise
them
the
forgiveness
of
their
sins
,
have
fled
into
the
bosome
of
Holy
Church
.
Those
Men
had
a
blessed
time
of
it
,
you
'l
say
,
who
once
found
it
as
easie
to
be
made
good
,
Bernard's
Ale
,
which
he
called
the
Potion
of
Souls
,
were
immediately
converted
;
such
powerful
Liquor
I
think
the
Church
does
not
now
pretend
to
have
;
but
however
,
if
it
be
now
as
kind
and
good
natur'd
as
heretofore
,
the
same
Revelations
that
have
created
Saints
out
of
nothing
,
may
also
bid
fair
to
make
such
sinners
happy
after
Death
,
whose
good
actions
were
next
door
to
nothing
while
they
lived
.
For
are
not
these
three
(
to
name
no
more
)
comfortable
stories
,
that
heretofore
were
preached
to
the
People
?
A
Woman
of
evil
living
dyed
,
(
Torch
)
and
light
it
,
and
set
it
before
her
in
Hell
;
and
our
Lady
charged
and
commanded
,
that
there
should
no
Fiend
come
there-nye
,
but
let
it
stand
brennyng
for
evermore
,
to
comfort
all
that
been
in
Hell
:
Then
said
the
Fiends
,
they
had
lever
leve
the
Soul
,
than
do
so
:
Then
bad
our
Lady
take
the
Soul
,
and
bear
it
to
the
Body
again
,
and
so
they
did
:
and
when
she
was
alive
,
she
bethought
her
on
her
streight
doom
there
as
she
was
,
and
went
and
shrove
her
to
a
Priest
,
and
lived
long
after
,
and
she
amended
her
life
,
and
was
ever
after
a
good
Woman
,
and
an
holy
.
Neither
is
this
second
,
any
whit
short
of
the
former
,
which
the
same
Book
gives
us
.
A
wicked
Emperour
dying
,
a
Legion
of
Fiends
went
to
fetch
his
Soul
,
and
coming
by
a
Hermits
Cell
,
made
a
great
noise
;
who
opening
a
Window
,
asked
one
of
them
that
came
behind
,
in
the
name
of
God
,
what
they
were
:
He
said
,
Fiends
that
were
sent
to
the
Emperour
that
was
dead
,
to
look
if
they
might
have
him
for
their
reward
:
Then
the
Hermit
commanded
him
to
come
again
to
him
,
to
know
how
he
sped
;
and
he
did
so
,
and
said
;
his
sins
were
laid
in
the
Balance
,
and
he
was
nye
overcomen
;
then
came
the
brennynge
Deken
Laurence
,
and
laid
a
great
Pot
in
the
Balance
,
and
it
drew
up
all
together
:
This
Pot
was
a
great
Chalice
,
that
the
Emperour
made
to
worship
S.
Laurence
withall
.
[
The
Reader
may
see
a
story
just
like
this
,
of
one
good
work
of
a
Priest
,
laid
in
the
Balance
against
a
Multitude
of
his
sins
,
S.
Brandon
,
as
he
sailed
on
the
Sea
,
saw
Judas
sit
upon
a
Stone
,
and
a
Cloth
hanging
before
him
that
lay
in
the
Water
,
and
often
bette
him
in
the
face
,
and
he
asked
him
in
God's
Name
what
he
was
.
He
answered
,
I
am
Judas
,
God's
Traytor
,
that
have
this
place
of
God's
great
grace
and
courtesie
;
for
it
refresheth
me
of
the
great
heat
I
suffer
within
me
,
and
for
no
merit
that
ever
I
did
deserve
.
Then
said
S.
Brandon
,
why
hast
thou
that
Stone
under
thee
,
and
wherefore
doth
that
beat
thee
on
the
face
?
Then
said
he
,
I
laid
this
Stone
in
an
High-way
,
thereas
the
common
People
should
go
,
and
they
were
eased
thereby
,
and
this
is
the
cause
that
I
am
eased
thereby
now
:
This
Cloth
was
not
mine
own
that
doth
me
this
refreshing
now
;
but
and
if
it
had
been
mine
own
,
it
should
have
refreshed
me
much
the
more
,
for
I
gave
it
unto
a
poor
Man
:
Then
said
Brandon
,
how
long
hast
thou
this
ease
and
refreshing
:
Then
said
he
,
every
Saturday
from
Even-song
till
Even-song
on
the
Morrow
be
done
,
and
from
Christmas
day
till
the
Twelfth-day
;
&
from
Easter-day
till
Whit-Sunday
;
and
on
our
Ladies
Assumption
and
Candlemass-day
.
Then
Brandon
thanked
God
,
that
he
is
so
merciful
and
gracious
in
all
things
.
And
is
it
not
a
consideration
full
of
comfort
,
that
the
Charity
even
of
Judas
,
in
giving
a
poor
Man
what
was
not
his
own
,
should
meet
with
such
a
reward
?
That
his
reward
would
have
been
much
greater
,
had
it
been
his
own
,
is
an
Argument
to
Men
to
be
just
,
as
well
as
charitable
;
but
that
he
was
rewarded
however
,
seems
to
me
,
to
be
a
good
gracious
encouragement
to
filching
and
stealing
,
in
order
to
Charity
.
But
now
,
to
be
just
on
all
sides
,
I
cannot
but
observe
one
thing
farther
,
wherein
apparently
they
have
the
disadvantage
(
I
do
not
say
of
our
Church
,
but
)
of
our
Enthusiasts
.
For
the
Devotions
and
Belief
of
our
Men
are
agreeable
,
and
all
of
a
piece
,
that
is
,
raised
and
improved
non-sence
and
folly
:
But
alas
!
among
them
,
the
Mantle
of
those
Elijah's
that
made
the
Lessons
on
their
Saints
,
never
fell
into
the
hands
of
the
Makers
of
their
Prayers
,
nor
any
jot
of
their
Spirit
seems
to
be
upon
them
.
For
it
's
plain
,
there
can
be
nothing
more
luscious
food
,
than
what
is
presented
to
us
in
the
Legend
,
but
the
Prayers
that
should
spiritually
improve
them
,
are
generally
very
dull
and
insipid
.
For
,
to
instance
in
S.
Katherine
;
was
there
ever
a
more
dull
descant
upon
such
a
Subject
,
as
her
being
carried
by
Angels
to
be
buried
on
the
top
of
Mount
Sinai
,
than
to
pray
,
that
we
,
by
her
Merits
and
Intercession
,
may
come
to
the
Mount
,
which
is
Christ
?
And
could
the
Romance
of
S.
Denys
,
raise
their
requests
to
no
higher
a
strain
,
than
such
general
desires
,
that
we
may
imitate
him
,
by
despising
prosperity
,
and
not
fearing
adversity
?
Or
that
,
of
Hippolytus
his
being
drawn
to
death
by
wild
Horses
,
than
,
that
his
venerable
solemnity
may
increase
both
Devotion
and
Salvation
?
If
our
Men
had
been
in
their
place
,
and
had
felt
their
Devotions
flagging
and
sinking
in
this
manner
;
we
should
have
heard
,
to
be
sure
,
of
their
keeping
Days
,
to
humble
themselves
for
the
loss
of
such
pretious
opportunities
,
and
for
not
thriving
under
such
fatning
dispensations
,
bewailing
their
unthankfulness
for
Katherine
mercies
,
and
Christopher
mercies
,
and
bemoaning
their
barrenness
under
them
.
De
S.
Thoma
Archiep.
Cantuar.
Antiphona
.
TU
per
Thomae
sanguinem
quem
pro
te
impendit
,
Fac
nos
Christe
scandere
quo
Thomas
ascendit
.
Vers
.
Gloria
&
honore
coronasti
eum
domine
.
Resp.
Et
constituisti
eum
super
opera
manuum
tuarum
.
Oremus
.
DEus
,
pro
cujus
Ecclesia
gloriosus
Martyr
&
Pontifex
Thomas
gladiis
impiorum
occubuit
,
praesta
quaesumus
,
ut
omnes
qui
ejus
implorant
auxilium
,
petitionis
suae
salutarem
consequantur
effectum
.
Per
Christum
,
&c.
DEus
,
qui
nobis
Translationem
B.
Thomae
Martyris
tui
atque
Pontificis
celebrare
concedis
;
te
supplices
exoramus
,
ut
ejus
meritis
&
precibus
à
vitiis
ad
virtutes
,
&
à
carcere
transferamur
ad
regnum
.
Of
S.
Thomas
A.
Bishop
of
Canterbury
.
BY
that
same
blood
Thomas
for
thee
expended
,
Christ
raise
us
thither
,
whither
he
's
ascended
.
Vers
.
With
glory
and
honour
,
thou
hast
crowned
him
,
O
Lord
.
Ans.
And
hast
placed
him
over
the
works
of
thine
hand
.
Let
us
Pray
.
O
GOD
,
for
whose
Church
the
glorious
Martyr
and
Bishop
Thomas
was
slain
by
the
Swords
of
wicked
Men
;
grant
we
beséech
thée
,
that
all
they
who
implore
his
help
,
may
obtain
the
saving
effect
of
their
Petitions
.
Through
Christ
,
&c.
O
God
,
who
givest
us
leave
to
celebrate
the
Translation
of
S.
Thomas
thy
Martyr
and
Bishop
;
we
humbly
beséech
thée
,
that
by
his
Merits
and
Prayers
,
we
may
be
translated
from
vice
to
vertues
,
&
from
the
Prison
to
the
Kingdom
.
BY
blest
S.
Thomas
wounds
O
Jesu
please
,
Sins
cruel
Chains
which
bind
us
to
release
;
Lest
World
,
or
Flesh
,
or
Devil
our
sworn
Foe
,
Hurry
our
Captive
Souls
to
Hell
below
,
Let
Gifts
of
God's
left
hand
,
O
Thomas
,
grace
us
,
And
then
,
by
thee
,
may
his
right
hand
embrace
us
.
NEW
Miracles
make
Thomas
shine
,
The
Gelt
with
Members
masculine
By
him
are
blest
;
the
blind
with
Eyes
,
He
the
foul
Lepers
purifies
,
And
the
hard
Knot
of
death
unties
.
NOTES
.
THE
Breviary
of
Sarum
,
in
the
First
Lesson
on
the
Translation
of
Thomas
,
says
,
That
Pope
Honorius
III.
granted
such
Indulgences
,
to
those
that
came
Yearly
to
solemnize
his
Translation
,
as
we
never
remember
any
Popes
in
former
times
to
have
afforded
.
Which
seems
to
me
to
give
great
suspicion
,
that
Thomas
was
more
the
Pope's
Martyr
than
Christ's
:
for
else
,
he
might
have
found
fitter
occasions
for
these
liberal
grants
,
from
those
many
famous
Sufferers
for
Christ
,
who
made
a
more
glorious
confession
of
him
,
than
ever
Thomas
did
.
But
to
make
the
evidence
of
this
undoubted
,
and
to
show
in
this
instance
,
not
only
the
Absurdity
,
but
Impiety
of
the
foregoing
Devotions
,
it
will
be
requisite
to
give
as
short
an
Account
of
his
story
as
I
can
;
by
presenting
the
Reader
(
out
of
their
own
Authors
,
especially
Baronius
)
with
the
first
occasion
of
the
Quarrel
betwixt
him
and
his
Prince
;
to
what
height
the
Contest
was
afterward
carried
;
the
many
Mediations
for
agreement
,
and
the
cause
of
their
being
unsuccessful
;
and
the
Conclusion
of
all
in
the
death
of
this
Prelate
,
whom
(
as
the
Prayer
told
us
)
they
would
make
a
glorious
Martyr
.
And
when
all
this
is
done
,
we
shall
find
,
I
believe
,
more
of
a
Rebel
in
him
than
a
Saint
,
and
see
the
most
extravagant
abuse
in
the
Pope
,
of
a
pretended
power
to
Canonize
,
King
Henry
the
Second
;
Neubrigensis
,
who
lived
at
this
very
time
,
tells
us
expresly
,
that
the
Contest
between
them
arose
Super
praerogativa
Ordinis
Clericalis
,
That
the
King
finding
the
Peace
of
his
Kingdom
much
molested
,
by
the
outragious
excesses
of
some
insolent
Clerks
,
he
referred
their
Crimes
to
the
Bishops
,
the
Judges
of
the
Church
,
that
one
Sword
might
assist
another
;
but
the
Bishops
persisted
in
this
judgment
,
that
Murder
,
and
any
other
like
Crime
,
should
only
be
punisht
in
the
Clergy
by
Degradation
;
the
King
on
the
other
side
being
of
Opinion
,
that
this
punishment
did
not
condignly
answer
the
Offence
;
neither
was
it
sufficient
provision
for
maintaining
Peace
,
if
a
Reader
,
or
Acoluthus
,
killing
a
Man
famous
for
Religion
or
Dignity
,
should
escape
only
with
the
loss
of
his
Order
.
Now
I
dare
appeal
to
any
honest
Turk
or
Heathen
,
whether
in
this
first
occasion
of
contending
,
the
King
had
not
apparently
more
of
the
zeal
of
a
Saint
in
him
,
than
the
Arch-Bishop
.
For
did
ever
any
Saint
before
this
,
put
in
for
an
exemption
of
any
Men
from
Death
in
the
case
of
Murder
?
Can
there
be
any
pretence
that
their
punishment
should
be
less
than
that
of
others
,
who
committing
the
same
enormous
Crimes
,
yet
deserve
less
favour
,
because
they
must
needs
sin
with
greater
malice
,
and
by
the
example
of
their
Vices
do
greater
mischief
?
If
I
have
spoken
evil
,
says
our
Saviour
himself
,
bear
witness
of
the
evil
.
He
was
only
concerned
,
Clergie
.
Neubrigensis
in
this
case
,
speaks
not
so
much
like
a
Politician
(
as
Stapleton
would
traduce
him
)
as
like
a
good
Man
that
was
sensible
of
the
mischief
of
such
exemptions
,
The
Bishops
whilst
they
are
watchful
rather
to
defend
the
Liberties
and
Dignities
of
the
Clergy
,
than
to
correct
and
cut
off
their
Vices
,
think
they
do
God
and
the
Church
good
service
,
when
they
defend
the
wicked
Clergy
against
the
publick
Discipline
,
whom
according
to
the
Duty
of
their
Office
,
After
this
was
a
Meeting
at
Clarendon
of
the
King
,
Bishops
,
and
Lords
of
the
Realm
,
But
the
King
,
Princes
sate
,
and
spake
against
me
,
&c.
[
a
good
beginning
to
sweeten
the
King.
]
When
he
was
called
to
give
his
answer
to
the
charges
against
him
,
he
declined
the
judgment
of
the
Court
,
appealed
to
the
Pope
,
and
so
departed
;
who
as
he
withdrew
,
was
followed
with
the
cries
of
those
that
called
him
Traytor
.
The
Bishop
of
Chichester
told
him
plainly
,
You
were
sometimes
our
Arch-Bishop
,
whom
we
were
bound
to
obey
;
but
,
because
you
have
sworn
Fidelity
to
our
Lord
the
King
,
and
to
keep
the
Customes
which
he
requires
,
and
you
endeavour
to
destroy
them
,
though
tending
to
his
Worldly
Dignity
and
Honour
;
we
therefore
pronounce
you
guilty
of
Perjury
,
and
we
are
not
bound
any
longer
to
obey
a
Perjured
Arch-Bishop
.
Thomas
,
after
this
,
presently
hies
over
into
Flanders
,
and
the
King
seizes
on
his
Revenues
,
and
made
severe
Laws
against
all
Persons
that
should
hold
any
correspondence
with
him
,
or
receive
any
Letters
of
Interdict
from
him
;
all
which
the
Pope
by
his
contrary
Letters
did
abrogate
:
As
he
did
also
most
of
those
Customes
established
at
Clarendon
,
which
when
Thomas
appeared
at
Rome
,
were
produced
and
read
before
the
Pope
in
the
Consistory
:
They
were
16.
1.
Controversies
concerning
the
advowson
and
presentation
of
Churches
,
shall
be
heard
and
determined
in
the
King's
Court.
2.
Clerks
cited
and
accused
upon
any
Cause
,
being
summoned
to
the
King's
Court
,
shall
appear
and
answer
before
the
said
Court
;
so
as
the
Kings
Bench
shall
send
into
the
Court
of
H.
Church
,
to
see
upon
what
ground
the
cause
shall
be
there
handled
,
and
if
the
Clerk
be
convicted
,
or
do
confess
,
the
Church
ought
not
any
longer
to
defend
him
.
3.
Arch-Bishops
,
Bishops
,
and
other
Persons
of
the
Kingdome
,
shall
not
depart
the
Realm
without
the
King's
leave
;
and
if
they
will
depart
,
they
shall
give
security
,
if
the
King
demands
it
,
that
neither
in
their
going
,
staying
,
or
coming
back
,
they
will
seek
the
hurt
or
Damage
of
the
King
or
his
Kingdomes
.
4.
No
Man
that
holds
of
the
King
in
capite
,
nor
any
of
his
Houshold-servants
shall
be
excommunicated
,
or
their
Lands
interdicted
,
unless
the
King
or
his
Chief
Justice
be
made
acquainted
with
it
,
that
he
may
determine
right
concerning
him
;
whereby
such
things
as
belong
to
the
King's
Court
,
may
there
be
determined
;
and
what
belongs
to
the
Ecclesiastical
Court
,
may
be
returned
thither
,
and
there
ended
.
5.
Touching
Appeals
,
Men
ought
to
proceed
from
the
Arch-Deacon
to
the
Bishop
,
from
the
Bishop
to
the
Arch-Bishop
,
and
from
him
,
if
he
fail
to
execute
Justice
,
to
the
King
in
the
last
place
,
that
by
his
commandment
the
Controversie
may
be
determined
in
the
Arch-Bishops
Court
;
so
as
they
shall
not
proceed
any
farther
,
without
the
King's
assent
.
6.
Any
Person
of
City
,
Castle
,
Burrough
,
or
the
King
's
Demesne
Mannor
,
being
cited
by
the
Arch-Deacon
or
Bishop
for
any
crime
wherein
he
is
bound
to
answer
him
,
and
will
not
satisfie
him
upon
the
citations
,
it
shall
be
lawful
to
subject
him
to
interdiction
,
but
not
to
excommunicate
him
,
before
the
King
's
Chief
Officer
of
the
Place
be
acquainted
with
it
,
that
he
may
adjudge
the
Offender
to
make
satisfaction
,
wherein
if
the
King's
Officer
be
defaulty
,
he
shall
fall
into
the
King's
mercy
,
and
then
the
Bishop
may
after
punish
the
accused
with
Ecclesiastical
censures
.
7.
When
an
Arch-Bishoprick
,
Bishoprick
,
Abbacy
,
or
Priory
of
the
King's
Dominions
shall
fall
void
,
it
ought
to
be
in
his
Majesties
hand
,
and
he
shall
receive
all
those
Rents
and
Revenues
,
as
those
of
his
own
Royal
Demeans
;
and
when
the
time
cometh
to
take
care
to
fill
the
Church
,
the
King
ought
to
Summon
the
Chief
Persons
of
the
Church
,
and
the
Election
ought
to
be
made
in
his
Chappel
by
his
Royal
assent
,
and
by
the
Counsel
of
such
Persons
belonging
to
His
Majesty
,
whom
he
shall
call
about
that
affair
;
and
there
the
Person
Elected
,
shall
do
his
homage
and
fealty
to
our
Lord
the
King
,
as
his
Liege
Lord
,
of
Life
member
and
earthly
honor
,
saving
his
Order
,
before
he
be
consecrated
.
8.
Pleas
about
Debts
,
which
are
grounded
upon
Oath
,
as
well
as
those
which
are
without
Oath
,
shall
be
handled
in
the
King's
Court.
These
are
the
most
material
Articles
he
condemned
,
to
omit
the
rest
.
The
next
Day
Thomas
resigned
up
his
Arch-Bishoprick
to
the
Pope
,
acknowledging
his
entrance
into
it
not
to
have
been
Canonical
,
but
by
intrusion
,
and
the
Pope
restored
him
again
to
it
.
Interdict
of
Christianity
.
To
imprison
those
Clerks
that
passed
the
Seas
,
or
returned
into
England
without
the
King's
,
or
his
Justices
Letters
.
That
none
should
appeal
to
the
Pope
,
or
Arch-Bishop
.
That
no
Plea
be
held
by
their
command
,
nor
their
Mandates
be
received
in
England
,
nor
any
Mandate
of
Clerk
or
Layman
be
carried
to
them
,
upon
pain
of
Imprisonment
.
That
if
any
defended
their
Sentences
of
Interdiction
,
they
and
their
whole
Kindred
should
be
banished
,
and
their
Chattels
confiscated
.
That
Clerks
that
had
Rents
in
England
,
and
did
not
return
into
England
to
their
Rents
within
three
Moneths
time
,
their
Rents
should
be
seized
into
the
King's
hand
.
That
Peter's
Pence
should
not
be
paid
to
the
See
of
Rome
,
but
be
gathered
and
disbursed
at
the
King's
commandment
,
&c.
Thus
we
see
matters
carried
very
high
,
but
the
heats
were
still
increased
,
when
the
Pope
,
the
better
to
raise
Thomas
above
his
adversaries
,
and
humble
them
,
made
him
Legat
over
all
England
,
Peter's
Pence
should
be
gathered
,
and
delivered
to
such
as
he
should
appoint
.
And
here
it
may
not
be
amiss
,
before
I
proceed
farther
,
to
observe
,
how
much
Pride
and
strange
Insolence
Thomas
expressed
in
this
quarrel
;
(
much
of
which
was
the
effect
of
his
own
temper
,
but
more
increased
by
the
Popes
forward
backing
of
him
,
and
animating
him
against
his
Prince
)
which
appears
by
his
own
Letters
,
and
the
account
others
give
of
him
.
In
his
Letter
to
the
King
,
Expecting
I
have
expected
,
that
the
Lord
would
look
upon
you
,
and
that
being
converted
,
you
would
do
Penance
,
departing
from
your
perverse
ways
(
a
humble
style
for
a
subject
)
—
Bishops
,
whatsoever
they
are
,
though
as
Men
they
do
amiss
,
yet
if
they
fall
not
from
the
Faith
,
they
neither
can
,
nor
ought
to
be
censured
by
the
secular
power
.
—
Who
maketh
question
,
but
that
Christ's
Priests
are
the
Masters
and
Fathers
of
Kings
and
Princes
,
and
all
the
faithful
;
that
it
is
a
point
of
madness
for
a
Son
,
or
Scholar
to
endeavour
to
subject
his
Father
or
Master
to
him
,
and
with
unjust
obligations
to
reduce
him
under
his
rule
,
by
whom
he
ought
to
believe
that
he
may
be
bound
and
loosed
[
(*)
](A56589-e67340-b)
(*)
These
are
the
words
of
Pope
Greg.
VII
.
a
great
Oracle
no
doubt
with
Thomas
,
which
are
cited
,
Decret
distinc.
96.
c.
9.
Quis
dubitet
.
and
just
such
a
doughty
argument
,
of
another
Pope
you
find
in
the
same
Distinc
.
c.
7.
Satis
evidenter
ostenditur
à
seculari
potestate
nec
ligari
prorsus
nec
solvi
posse
pontisicem
,
quem
constat
à
pio
principe
Canstantino
Deum
appellatum
,
nec
posse
Deum
ab
hominibus
judicari
manifestum
est
:
which
words
,
if
he
spake
any
such
(
as
may
well
be
doubted
,
since
Eusebius
says
nothing
of
it
,
who
was
present
in
that
Council
where
they
are
pretended
to
be
spoken
)
are
falsly
attributed
to
the
Pope
,
since
the
Gloss
confesses
that
he
spoke
them
to
all
the
Clergy
,
Omnes
clericos
deos
appellasse
,
and
adds
,
Secundum
hanc
rationem
nec
ab
Episcopo
p●ssent
judicari
Clerici
.
,
not
only
on
Earth
,
but
in
Heaven
also
:
(
a
learned
argument
!
as
if
Alexander
had
nothing
to
do
to
order
Aristotle
,
if
he
had
been
a
Traytor
,
because
he
was
his
Master
)
—
"
Yield
therefore
speedily
with
all
humility
,
and
all
manner
of
satisfaction
.
It
is
written
[
(**)
](A56589-e67450-b)
(**)
A
fine
Saint
this
is
,
who
quotes
the
words
of
Pope
Gelasius
,
(
Decret.
distinc.
96.
c.
12.
)
as
if
they
were
Scripture
;
he
may
deserve
to
be
called
the
Pope's
Martyr
,
whose
sayings
are
as
sacred
with
him
as
the
Bible
.
that
none
ought
to
judge
the
Priests
but
the
Church
,
nor
doth
it
belong
to
Temporal
Laws
to
sentence
them
.
Christian
Princes
were
wont
to
obey
the
Orders
of
the
Church
,
not
to
advance
their
power
before
them
,
to
humble
their
Heads
to
the
Bishops
,
not
to
judge
them
,
&c.
Most
Beloved
Brethren
,
Why
rise
ye
not
with
me
against
the
Malignants
?
Why
stand
ye
not
with
me
against
the
Workers
of
Iniquity
?
—
He
tells
them
,
that
he
had
enough
,
and
too
much
forborn
the
King
of
England
;
—
That
having
indeavoured
to
recall
him
from
his
perverse
purpose
,
it
was
now
dangerous
and
intolerable
to
leave
his
,
and
his
Officers
great
excesses
against
the
Church
of
God
and
Ecclesiastical
Persons
[
(a)
](A56589-e67560-b)
(a)
In
a
Letter
to
the
Bishop
of
Hereford
,
he
had
the
insolence
to
say
,
That
Christ
was
again
judged
before
the
Tribunal
of
a
Prince
:
reflecting
upon
the
charges
laid
against
him
;
Baron
.
Ibid.
p.
509.
unpunished
;
after
Invocation
therefore
of
the
Holy
Ghost
,
he
condemns
and
declares
void
the
Customes
of
Clarendon
,
and
excommunicates
all
Observers
,
Counsellors
,
Assistants
,
and
Defenders
of
the
same
,
and
absolves
the
Bishops
from
the
promise
they
had
made
to
observe
them
,
and
excommunicates
several
Persons
by
name
,
and
writes
Letters
to
the
Pope
,
to
certifie
him
what
he
had
done
,
wherein
he
complains
of
the
King
,
that
he
grew
worse
and
worse
,
and
threatens
that
he
would
shortly
pronounce
against
him
the
sentence
of
excommunication
;
telling
the
Pope
,
We
have
not
yet
pronounced
our
sentence
against
the
King's
Person
,
but
are
likely
to
do
it
,
unless
he
repent
,
and
by
what
we
have
done
embraceth
Discipline
.
In
his
Letters
to
William
Cardinal
of
Papia
,
That
all
Mens
eyes
were
upon
them
,
expecting
the
conclusion
of
this
negotiation
,
according
to
which
,
the
insolency
of
Princes
will
exalt
its
horns
,
or
(
as
it
deserves
)
be
suppressed
,
and
would
to
God
,
by
your
coming
,
it
may
rather
sustain
loss
than
recover
strength
.
In
another
to
the
Pope
,
he
complains
of
the
Bishops
,
All
which
expressions
do
tell
us
,
that
Thomas
was
a
Man
after
the
Pope's
own
heart
,
the
fittest
Instrument
he
could
ever
meet
with
by
his
pride
and
stubbornness
,
to
carry
on
his
design
of
bringing
the
power
of
the
Empire
,
and
the
Kingdomes
about
him
under
the
slavery
of
the
Papacy
.
And
therefore
we
need
not
marvel
,
that
when
upon
his
resignation
of
his
Arch-Bishoprick
to
the
Pope
,
some
of
the
Cardinals
were
of
opinion
,
resisting
Princes
(
a
fine
design
for
the
pretended
Vicar
of
Christ
to
drive
on
)
but
if
he
were
suffered
to
fall
,
all
other
Bishops
would
fall
after
him
,
and
none
for
the
future
dare
to
resist
the
power
of
wilful
Princes
,
whereby
the
state
of
the
Catholick
Church
would
stagger
,
and
the
Pope's
Authority
perish
.
And
now
he
having
given
us
such
an
abundant
discovery
of
his
own
temper
,
we
may
the
better
credit
the
reports
of
others
concerning
him
,
which
I
shall
now
produce
.
The
Bishops
that
came
on
an
Embassy
to
Rome
,
accuse
Thomas
before
the
Pope
of
immoderation
and
imprudence
,
The
Bishops
and
Clergy
of
his
own
Province
in
their
Letters
,
both
to
him
and
the
Pope
,
make
the
like
complaints
.
In
those
to
him
they
tell
him
,
That
they
had
great
hopes
,
They
desire
him
,
that
setting
threatnings
aside
,
he
would
imbrace
patience
and
humility
,
that
he
would
commend
his
cause
to
the
Divine
clemency
,
and
himself
to
the
grace
and
mercy
of
his
Soveraign
.
They
put
him
in
mind
of
the
favours
the
King
had
conferred
on
him
;
the
troubles
the
Church
now
groaned
under
;
the
possibility
,
that
by
his
bitter
provocations
the
King
might
revolt
from
the
Pope
;
They
tell
him
,
they
will
not
say
,
the
King
has
never
offended
,
but
confidently
pronounce
that
he
is
ready
to
give
satisfaction
to
his
Holiness
.
In
their
Letters
to
the
Pope
,
they
excuse
the
King
,
that
not
out
of
any
Ambitious
ends
,
or
designs
to
oppress
the
Churches
Liberties
,
which
had
been
anciently
observed
,
and
quietly
submitted
to
,
by
Persons
Ecclesiastical
in
the
Reigns
of
former
Kings
.
—
If
there
were
any
thing
contained
in
them
dangerous
to
his
Soul
,
or
ignominious
to
the
Church
,
he
has
sacredly
promised
to
Reform
the
same
by
the
Advice
and
Counsel
of
the
Church
of
his
Kingdome
.
That
these
Contentions
had
been
long
since
quieted
,
had
it
not
been
for
the
bitter
provocations
of
the
Arch
Bishop
,
who
had
threatned
the
King
with
terrible
Letters
,
unbecoming
the
Devotion
of
a
Father
,
and
not
savouring
at
all
of
the
meekness
of
a
Bishop
;
who
had
excommunicated
some
of
his
Majesties
Liegemen
and
Intimates
,
the
Chief
Peers
of
the
Realm
,
by
whom
the
Counsels
and
Affairs
of
the
Kingdome
were
managed
,
and
this
without
citing
them
,
or
hearing
their
Defence
;
they
instance
in
the
Bishop
of
Salisbury
,
whom
absent
and
unconvicted
,
he
had
suspended
from
his
Office
,
which
they
call
a
preposterous
and
disorderly
way
of
proceeding
,
&c.
3.
Let
us
now
see
the
3d.
thing
I
mentioned
,
viz.
In
the
Year
1165.
I
mentioned
before
two
Cardinals
,
William
and
Oddo
,
who
were
sent
by
the
Pope
to
compose
matters
betwixt
the
King
and
Arch-Bishop
.
Earl
of
Flanders
,
to
fall
out
with
him
,
and
raise
the
most
powerful
War
he
could
against
him
.
That
the
King
offered
,
that
if
any
Customes
were
added
in
his
time
,
contrary
to
the
Ecclesiastical
Laws
,
he
would
submit
them
to
his
Holiness
,
at
his
pleasure
to
be
cancelled
.
That
they
had
appointed
a
Conference
,
and
he
somewhile
put
it
off
,
and
at
last
would
meet
in
no
place
,
but
where
himself
appointed
.
That
when
he
came
at
last
to
a
Conference
,
and
they
exhorted
him
to
behave
himself
humbly
to
the
King
,
who
had
been
his
singular
Benefactor
,
he
answered
,
that
he
had
sufficiently
humbled
himself
to
the
King
,
saving
his
honour
to
God
,
the
Liberty
of
the
Church
,
the
reputation
of
his
own
Person
,
the
possessions
of
the
Churches
,
and
saving
the
justice
due
to
him
and
his
.
—
We
demanded
wh●ther
he
would
submit
himself
to
our
judgment
,
as
the
King
and
Bishops
had
before
promised
they
would
do
;
to
which
he
replyed
,
that
he
had
received
no
command
from
you
to
that
purpose
,
but
if
he
and
his
might
first
be
restored
,
he
would
then
proceed
herein
,
according
as
he
should
be
commanded
by
the
Apostolick
Sea
;
and
so
(
say
they
)
the
Conference
ended
,
since
his
words
neither
tended
to
judgment
nor
agreement
,
neither
would
he
by
any
means
enter
into
the
matter
;
and
we
by
your
Authority
absolutely
forbad
the
Arch-Bishop
(
in
regard
he
was
restrained
by
your
Letters
,
and
because
they
solemnly
appealed
)
that
he
should
not
attempt
any
thing
to
the
grievance
of
the
Kingdome
,
Persons
or
Churches
of
the
Realm
.
But
we
have
a
far
better
account
from
Oddo
,
concerning
the
King
,
Roan
,
Bayon
,
and
Cenoman
.
And
if
this
did
not
suffice
,
he
would
submit
to
the
judgment
of
the
Pope
,
with
this
reservation
,
that
he
would
not
impeach
his
Childrens
right
,
for
during
his
own
life
he
was
contented
,
the
Pope
should
abrogate
what
he
pleased
.
That
he
being
farther
asked
what
restitution
he
would
make
to
the
Arch-Bishop
and
his
Adherents
,
which
was
due
and
required
of
him
;
his
answer
was
(
swearing
with
many
and
exquisite
Oaths
)
that
what
he
had
received
,
he
had
bestowed
it
onely
on
the
Churches
,
and
the
Poor
.
The
same
Year
the
King
of
France
interposed
as
a
Mediator
,
saving
the
honour
of
God
:
Which
last
words
the
King
was
offended
with
,
and
said
to
the
King
of
France
,
Mark
,
my
Lord
,
this
Man
,
whatsoever
shall
displease
him
,
he
will
say
it
is
contrary
to
the
honor
of
God
,
whereby
he
will
challenge
not
only
his
own
,
but
what
belongs
to
me
;
but
that
it
may
appear
that
I
oppose
neither
God's
honour
,
nor
his
,
I
make
this
offer
.
There
have
been
many
Kings
of
England
before
me
,
of
greater
or
lesser
Authority
than
my self
;
and
there
have
been
before
him
,
many
great
and
holy
men
Arch-Bishops
of
Canterbury
;
whatsoever
the
more
eminent
and
vertuous
of
his
Predecessors
,
have
done
to
the
least
of
my
Predecessors
,
let
him
do
to
me
,
and
I
shall
rest
satisfied
.
Whereupon
followed
an
acclamation
on
all
sides
;
The
King
has
sufficiently
humbled
himself
.
The
King
of
France
added
;
My
Lord
Arch-Bishop
,
will
you
be
greater
than
holy
men
,
Will
you
be
better
than
Peter
?
What
Question
make
you
?
(
for
he
remained
a
while
silent
)
Lo
peace
is
even
at
the
Door
.
The
Peers
of
both
Kingdomes
were
so
little
satisfied
with
the
return
he
made
,
that
they
were
all
against
him
;
and
imputed
the
want
of
peace
to
his
arrogance
;
one
Earl
openly
protesting
,
that
since
the
Arch-Bishop
resisted
the
Counsel
and
determination
of
both
Kingdomes
,
he
was
not
worthy
hereafter
of
the
assistance
of
either
;
so
both
Kings
took
Horse
without
saluting
the
Arch-Bishop
;
and
the
Courtiers
that
were
Mediators
for
peace
,
at
their
departure
charged
him
to
his
face
,
that
he
was
ever
proud
,
high-minded
,
wise
in
his
own
eyes
,
a
follower
of
his
own
will
and
opinion
;
adding
,
that
it
was
a
great
mischief
&
damage
to
the
Church
,
that
he
was
ever
made
a
Governor
of
it
.
Nuncio's
,
Gratian
and
Vivian
,
upon
the
same
pretences
of
making
peace
and
agreement
.
(
That
is
,
to
try
again
whether
the
King
would
be
brought
to
condescend
to
part
with
his
ancient
Rights
,
for
if
you
observe
it
,
there
is
no
dispute
all
along
whether
they
had
been
his
Rights
or
no
,
but
the
Pope
and
Thomas
would
either
perswade
or
threaten
him
out
of
them
,
and
on
their
part
offer
nothing
at
all
towards
peace
upon
any
other
termes
.
)
These
two
had
an
ample
Commission
to
exercise
Ecclesiastical
severity
on
the
King
himself
,
or
Kingdome
,
or
any
part
of
the
Realm
,
as
should
be
expedient
for
the
Church
.
They
had
a
conference
with
the
King
,
from
which
he
went
very
angry
,
grievously
complaining
of
the
Pope
,
Threaten
not
,
my
Lord
,
for
we
fear
no
threats
,
for
we
belong
to
such
a
Court
,
which
hath
been
accustomed
to
rule
over
Emperours
and
Kings
.
Many
Conferences
they
had
,
but
all
came
to
nothing
,
for
the
Nuncio's
would
not
admit
this
clause
,
(
which
he
would
have
inserted
in
the
agreement
)
saving
the
dignity
of
his
Kingdome
,
and
the
King
would
not
agree
without
it
.
And
now
the
Pope
begins
to
thunder
and
lighten
.
Ecclesiastical
Benefices
from
the
hands
of
Laymen
,
unless
within
40
Days
they
resigned
such
Benefices
and
the
Profits
of
them
,
into
their
hands
to
whom
they
did
appertain
:
And
by
two
other
Nuncio's
,
Simon
Prior
of
Gods-Mount
,
and
Bernard
de
Corilo
,
he
sends
his
Comminatory
Letters
,
telling
him
that
he
resolves
no
longer
to
tolerate
the
hardness
of
his
heart
against
justice
,
and
the
Pope's
safety
,
nor
to
shut
up
any
longer
the
mouth
of
the
A.
Bishop
,
but
freely
permit
him
to
execute
his
Office
,
and
with
the
Sword
of
Ecclesiastical
Severity
,
to
revenge
the
injuries
offered
himself
and
his
Church
.
This
Embassy
came
also
to
nothing
,
because
Thomas
still
used
the
old
reservations
of
The
Honour
of
God
,
and
Saving
his
Order
,
and
the
King
stood
upon
it
,
to
have
him
observe
,
what
his
Predecessors
had
paid
to
former
Kings
.
The
next
Year
was
the
last
of
the
Pope's
Treating
about
Thomas
with
the
King
;
sending
commands
to
him
,
by
the
Arch-Bishop
of
Roan
,
the
Bishop
of
Nivers
,
and
the
Bishop
of
Senon
,
his
three
Legats
.
The
demands
they
were
to
make
were
such
as
these
.
That
Thomas
should
return
to
his
Church
,
and
receive
back
all
the
Possessions
taken
away
from
it
;
that
those
that
had
been
exiled
for
his
sake
,
should
be
restored
to
their
own
;
that
the
King
should
grant
Thomas
a
full
peace
in
a
holy
Kiss
;
and
should
abolish
the
wicked
Customes
,
contrary
to
the
Churches
Liberty
,
&c.
which
things
were
to
be
performed
in
Forty
Days
time
,
and
if
within
that
time
matters
were
not
agreed
,
they
should
presently
interdict
the
Province
on
this
side
the
Seas
,
where
the
King
then
remained
.
But
while
these
things
were
transacting
,
another
angry
difference
arose
.
For
the
King
declaring
that
he
would
have
his
Son
crowned
in
his
life-time
,
and
that
it
should
be
performed
in
Thomas
his
absence
by
the
Arch-Bishop
of
York
;
the
Pope
sent
Letters
to
that
Arch-Bishop
,
and
to
the
rest
of
the
Bishops
,
requiring
them
,
upon
the
peril
of
losing
their
Office
and
Order
,
not
to
Crown
or
Anoint
him
,
while
Thomas
was
in
Exile
;
because
that
Office
only
belonged
to
the
See
of
Canterbury
.
Thomas
also
writ
over
his
Letters
forbidding
the
same
.
Upon
which
the
King
was
so
moved
,
that
he
caused
the
Bishops
to
take
an
Oath
,
not
to
obey
the
Constitutions
of
the
Pope
and
Arch-Bishop
,
forbidding
the
same
.
Thus
the
young
King
was
crowned
by
the
Arch-Bishop
of
York
,
other
Bishops
assisting
him
;
and
presently
after
,
the
said
Arch-Bishop
and
the
rest
,
were
by
the
Pope
suspended
from
the
execution
of
their
Episcopal
Function
;
and
the
Pope
sent
threatning
Letters
to
the
King
to
tell
him
,
that
if
the
Peace
betwixt
him
and
Thomas
was
not
concluded
in
the
prefixed
time
,
Legats
,
Thomas
rarely
prepared
them
how
to
proceed
with
the
King.
that
they
could
not
easily
discover
the
manifold
deceipts
of
that
prodigy
,
and
therefore
whatsoever
the
King
says
,
whatsoever
shape
he
puts
on
,
they
ought
to
suspect
all
as
full
of
deceipt
,
unless
approved
by
his
deeds
:
for
if
he
perceive
that
he
can
corrupt
you
with
promises
,
or
terrifie
you
with
threats
,
he
will
scorn
and
contemn
you
;
but
if
he
see
that
he
cannot
bend
you
from
your
purpose
,
he
will
counterfeit
fury
;
first
he
will
swear
,
then
forswear
,
and
change
shapes
as
Proteus
did
,
and
at
last
come
to
himself
;
and
then
unless
it
be
your
fault
,
thenceforward
you
shall
always
be
a
God
to
Pharaoh
.
And
now
the
Conference
begins
with
the
Legats
,
who
brought
Thomas
along
with
them
;
and
after
many
debates
,
the
King
with
a
pleasing
Countenance
granted
Thomas
his
peace
,
patiently
heard
his
reproofs
,
not
insisting
upon
the
Customes
.
And
Thomas
himself
says
,
that
when
he
alighted
from
his
Horse
to
humble
himself
at
the
King's
feet
,
he
catching
the
Stirrup
[
(*)
](A56589-e69950-b)
(*)
Matth.
Paris
says
,
the
King
held
his
Bridle
twice
:
Cum
autem
Rex
&
Archiepiscopus
in
partem
secessissent
,
bisque
descendissent
&
bis
equos
ascendissent
,
bis
habenam
Archiepiscopi
Rex
tenuit
,
quum
equum
ascendisset
.
ad
an.
1170.
pag.
122.
of
Thomas
his
Horse
,
inforced
him
to
get
up
again
.
He
also
wrote
into
England
to
the
young
King
concerning
the
peace
,
and
required
him
to
restore
Thomas
,
and
those
that
belonged
to
him
to
all
their
Possessions
.
And
now
before
I
come
to
the
last
particular
,
Death
of
Thomas
,
I
shall
a
little
stop
the
Reader
so
long
,
till
I
make
a
short
reflexion
upon
the
Insolency
of
this
pretended
Head
of
the
Church
;
so
I
may
well
call
this
Pope
,
because
such
a
power
over
Kings
and
Emperours
as
he
challenged
and
exercised
,
was
in
it self
plainly
an
Usurpation
,
having
not
the
least
countenance
from
Christ's
example
(
whose
Vicar
he
pretends
to
be
)
who
always
refused
worldly
Rule
when
it
was
offered
him
,
but
never
once
resisted
the
Rulers
of
the
World
;
nor
from
any
grant
of
his
to
S.
Peter
,
or
any
of
his
Successors
,
establishing
any
Temporal
Monarchy
in
the
Church
.
But
besides
this
,
I
add
farther
,
that
this
Rowland
(
call'd
Alexander
III.
)
who
was
the
abetter
of
Thomas
in
resisting
his
lawful
Soveraign
,
was
himself
an
Vsurper
of
the
Popedome
,
and
that
Octavian
(
call'd
Victor
)
was
the
right
Pope
.
For
it
was
decreed
by
the
Roman
Council
under
Adrian
I.
An.
Do.
774.
that
Charles
should
have
power
to
choose
the
Pope
,
and
order
the
Apostolick
See
,
and
that
Arch-Bishops
and
Bishops
should
receive
investiture
from
him
.
Roman
Synod
by
Pope
Leo
VIII
.
Now
according
to
this
Rule
of
their
own
Canon
Law
,
the
Emperour
,
together
with
a
Council
held
at
Papia
(
an.
1160
)
did
declare
Victor
to
be
Pope
,
against
Alexander
,
who
pretended
to
it
.
Yet
this
Intruder
is
he
,
who
claims
a
Jurisdiction
over
our
King
,
From
whom
had
Frederick
the
Empire
,
if
not
from
our
Lord
the
Pope
?
Count
Otto
had
dispatcht
him
with
his
Sword
for
this
insolence
,
if
the
Emperour
had
not
interposed
;
and
when
the
Pope
himself
had
told
him
of
the
benefits
bestowed
on
him
,
having
conferred
on
him
the
fulness
of
Dignity
and
Honour
,
and
the
Imperial
Crown
;
Frederick
in
his
Letters
answers
,
that
the
Empire
was
his
from
God
alone
,
by
the
Election
of
Princes
,
and
it
was
a
lye
,
to
say
that
his
Crown
was
a
Benefit
or
Donation
from
the
Pope
.
The
Pope's
return
was
very
sneaking
,
accustomed
to
rule
over
Emperours
,
for
he
tells
him
,
that
by
Beneficium
,
he
meant
not
feudum
but
bonum
factum
,
and
that
the
word
contulimus
(
which
he
had
used
concerning
his
Crown
)
signified
no
more
than
imposuimus
;
plainly
granting
that
he
could
not
challenge
the
right
of
making
him
Emperour
,
nor
that
he
held
the
Empire
in
Fee
of
him
:
When
the
same
Pope
also
a
while
after
,
quarrelled
with
him
,
Whether
Pope
Silvester
in
Constantine's
time
,
was
noted
for
having
any
Regalities
?
"
Indeed
,
says
he
,
by
his
pious
grants
,
Liberty
and
Peace
was
restored
to
the
Church
:
but
whatsoever
your
Papacy
has
,
it
obtained
it
by
the
Donation
of
Princes
.
And
indeed
we
may
know
by
the
Language
of
the
Popes
of
old
,
that
the
Emperours
,
not
they
,
were
the
Rulers
.
If
your
piety
will
vouchsafe
to
yield
to
our
suggestion
and
supplication
,
was
the
style
of
Pope
Leo
I.
to
Theodosius
.
As
for
me
who
speak
these
things
to
my
Lords
,
what
am
I
but
dust
and
a
worm
—
He
is
guilty
before
Almighty
God
,
who
is
not
pure
in
all
that
he
says
or
does
to
the
Most
Serene
Lords
,
(
i.e.
the
Emperours
)
he
calls
himself
,
the
unworthy
Servant
of
his
Piety
;
after
this
,
he
tells
him
that
he
did
not
look
upon
this
Law
as
agreeable
to
the
will
of
Almighty
God
,
yet
,
says
he
,
I
being
subject
to
command
,
have
conveyed
it
through
several
parts
of
the
Earth
;
both
ways
therefore
I
have
done
my
duty
,
having
both
yielded
obedience
to
the
Emperour
,
and
also
on
Gods
behalf
I
have
declared
my
opinion
.
The
style
of
Pope
Adrian
I.
also
is
far
from
commanding
,
Beseeching
your
clemency
with
a
great
fervour
of
mind
,
as
present
upon
my
bended
Knees
,
and
rolling
my self
at
your
footsteps
,
I
intreat
you
,
&c.
[
Whence
,
by
the
way
,
I
suppose
we
may
safely
conclude
that
the
Ceremony
of
kissing
the
Pope's
feet
by
Kings
and
Emperours
,
was
not
yet
come
into
fashion
;
a
practice
derived
from
that
Monster
of
Men
Caligula
,
who
,
as
Seneca
tells
us
,
when
he
gave
Pompeius
Pennus
his
Life
,
stretched
out
to
him
his
left
foot
to
kiss
;
against
which
that
Philosopher
so
severely
declames
,
for
changing
thus
the
manners
of
a
free
City
,
into
a
Persian
slavery
.
Holy
and
Pious
God
of
the
Christians
;
they
that
stood
by
and
saw
this
,
wondered
greatly
,
and
they
repeated
among
themselves
that
of
the
Prophet
,
All
the
Kings
of
the
Earth
shall
worship
him
,
and
all
Nations
shall
serve
him
.
]
My
last
instance
shall
be
in
Pope
Agatho
,
who
being
required
by
the
Emperour
to
send
three
choice
Persons
to
the
Synod
of
Constantinople
:
634
,
635.
The
Pope
answers
thus
,
According
to
the
most
pious
Command
of
your
[
*
](A56589-e71600-b)
*
A
deo
protegendae
mansuetudinis
vestrae
.
Mansuetude
to
be
protected
of
God
,
according
to
the
obedience
we
owe
,
with
humble
devotion
of
heart
,
we
have
taken
care
,
&c.
Afterwards
in
the
same
Epistle
,
This
,
your
[
*
](A56589-e71630-b)
*
The
Latine
I
am
forced
to
put
in
the
Margin
,
that
every
one
may
translate
it
better
for
himself
.
Hoc
Imperialis
vestra
benig●tas
,
clementer
jubens
hortata
est
,
&
nostra
pufillitas
quod
jussum
est
obsequenter
implevit
.
Imperial
benignity
has
exhorted
me
to
by
your
mild
command
,
and
our
smalness
has
obediently
fulfilled
your
command
.
Alas
poor
Men
!
they
little
dream'd
,
while
they
spoke
thus
humbly
,
of
any
such
Superiority
over
the
Monarchs
of
the
Earth
,
as
their
Successors
have
since
claimed
;
they
talk'd
,
as
if
they
borrowed
all
their
power
;
and
therefore
often
desire
Emperours
to
command
a
Council
to
be
called
in
such
a
place
,
or
to
do
such
kindnesses
for
them
:
this
lowly
courting
of
their
favour
plainly
argues
,
that
if
the
comparison
of
the
two
Luminaries
had
been
made
in
their
days
,
they
could
have
been
contented
with
the
place
of
the
Moon
in
the
Firmament
,
and
not
with
Innocent
the
III.
[
(*)
](A56589-e71700-b)
(*)
Decret.
l.
1.
tit.
33.
c.
6.
,
have
asserted
themselves
to
be
the
Greater
Light
of
the
two
.
How
undeservedly
alas
!
did
Gregory
and
Leo
(
the
first
of
each
Name
)
bear
the
Title
of
Great
:
Let
it
rather
be
given
to
our
Alexander
;
who
bravely
trod
upon
the
Neck
of
Frederick
at
Venice
(
whatsoever
Baronius
pleads
to
the
contrary
[
*
](A56589-e71810-b)
*
Baron
.
ad
an.
1177.
p.
704.
,
when
so
many
good
Authors
attest
it
)
adding
those
words
of
the
Psalm
,
Super
aspidem
&
basiliscum
,
&c.
Thou
shalt
tread
upon
the
Lion
and
Adder
,
the
young
Lion
and
the
Dragon
shalt
thou
trample
under
Feet
:
For
any
,
if
he
be
incorrigible
,
and
therefore
he
may
be
deposed
,
if
he
be
less
profitable
.
The
World
you
see
is
finely
mended
with
these
Men
;
and
such
poor
Kings
as
ours
,
must
not
take
it
ill
,
if
now
they
be
called
the
Pope's
Vassals
and
Slaves
[
*
](A56589-e71960-b)
*
M.
Paris
ad
an.
1253.
p.
872.
None
Rex
Anglorum
noster
est
Vassallus
,
&
ut
plus
dicam
mancipium
?
,
and
be
used
so
;
be
whipt
and
beaten
for
their
faults
,
as
we
shall
see
our
K.
Henry
was
.
If
any
of
them
should
be
so
hardy
,
as
not
to
tremble
at
his
terrible
sentence
of
Excommunication
,
he
has
other
ways
to
humble
them
;
(
unknown
to
the
former
Popes
I
mentioned
)
for
every
King
ought
to
think
it
honourable
to
be
his
Executioner
;
and
though
his
own
Ambition
do
not
tempt
him
,
nor
any
injuries
against
himself
provoke
him
,
to
invade
the
Dominions
of
his
neighbour
Prince
;
yet
the
Pope
can
oblige
him
to
it
,
as
Innocent
the
III.
did
Philip
of
France
,
to
expell
K.
John
out
of
his
Kingdome
,
by
bidding
him
,
In
remissionem
suorum
peccaminum
hunc
laborem
assumere
,
as
M.
Paris
tells
us
,
Vndertake
it
for
the
remission
of
his
sins
.
Whether
the
Pope
could
abrogate
that
,
He
spake
this
sence
very
plainly
,
who
called
the
Pope
the
Worlds
wonder
[
*
](A56589-e72240-b)
*
Cited
in
the
gloss
upon
the
Proemium
of
the
Clementines
.
;
and
added
,
Nec
Deus
es
nec
homo
,
sed
Neuter
es
inter
utrumque
,
That
is
,
To
call
thee
God
,
or
Man
,
I
'm
loth
,
Thou'
rt
something
Neither
between
both
.
It
may
be
some
may
look
upon
much
of
this
I
have
now
said
,
as
the
flattering
expressions
only
of
foolish
Parasites
;
who
always
fawn
upon
those
that
have
got
Power
into
their
hands
;
like
that
profane
interpretation
a
Jesuite
gives
of
our
Saviour's
words
,
Seek
ye
first
the
Kingdom
of
God
,
&c.
The
Church
,
says
he
,
has
studiously
preserved
God's
Kingdom
,
and
it
has
fallen
out
happily
,
that
she
has
found
that
Oracle
verified
,
Seek
ye
first
,
&c.
and
all
these
things
shall
be
added
unto
you
.
For
God
has
also
bestowed
upon
her
the
Kingdomes
of
the
World.
But
,
believe
it
,
the
Popes
have
given
sufficient
occasion
for
them
,
if
we
consider
either
what
they
challenge
to
themselves
,
when
they
show
the
greatest
respect
to
Princes
;
or
the
Ceremonies
of
state
and
honour
,
which
by
setled
practice
is
used
towards
themselves
.
One
of
the
greatest
respects
they
show
to
Princes
,
is
the
presenting
them
with
a
consecrated
Sword
:
which
when
it
is
done
,
by
Pope
Sixtus
the
IV.th's
order
,
these
words
are
said
:
This
pontifical
Sword
denotes
the
highest
temporal
power
,
conferred
by
Christ
upon
the
Pope
his
Vicar
on
Earth
;
according
to
that
,
All
power
is
given
to
me
in
Heaven
and
in
Earth
;
and
in
another
place
,
He
shall
reign
from
Sea
to
Sea
,
and
from
the
River
to
the
ends
of
the
Earth
.
The
Ceremonies
also
of
the
Popes
state
,
are
such
as
plainly
speak
the
same
.
When
the
Pope
makes
a
Feast
,
if
a
King
be
present
,
Cardinal
Bishop
.
The
Emperour
or
King
bring
in
Water
to
wash
the
Pope's
hands
.
(
Quite
contrary
to
what
was
practised
of
old
,
for
when
Charles
was
crowned
by
Leo
III.
Baronius
acknowledges
that
the
Pope
met
him
at
Numentum
,
and
there
received
him
with
great
veneration
:
but
several
other
Historians
tell
us
,
that
Leo
crowned
and
adored
Charles
the
Great
.
The
Pope
gives
reverence
to
no
Mortal
Man
,
by
manifest
rising
up
from
his
Seat
,
or
by
bowing
his
Head
,
or
uncovering
it
:
indeed
,
after
he
has
received
the
Roman
Emperour
to
the
kiss
of
his
Foot
and
Hand
sitting
,
great
Kings
;
but
all
other
Princes
and
Prelates
,
he
receives
them
to
kiss
his
Mouth
,
not
rising
up
,
but
sitting
.
When
the
Pope
is
going
to
be
crowned
,
the
Lay-person
that
is
the
most
Noble
,
(
Pluvialis
)
After
this
,
when
he
goes
the
Procession
,
and
gets
on
Horseback
,
the
Chief
Prince
that
is
present
,
Jesus
Christ
.
This
stale
pretence
of
the
Honour
of
Christ
(
which
our
Thomas
wore
thread-bare
)
is
extreamly
absurd
here
,
and
it
had
been
more
agreeable
to
have
said
,
in
contempt
of
him
:
For
the
Ceremonial
tells
us
a
little
before
,
that
in
this
Procession
,
the
Sacrament
is
carried
upon
a
white
Horse
,
Pope's
Servant
leads
this
Horse
,
and
Emperours
must
lead
the
Popes
;
nay
,
upon
the
shoulders
of
Kings
he
must
be
carried
,
when
Christ
can
have
only
a
Beast
to
carry
him
:
This
is
well
contrived
for
the
Honour
of
Christ
,
and
is
just
such
honour
as
was
done
him
by
their
S.
Lewes
the
French
King
;
Accepit
pignus
Victor
Saladinus
Iesu
,
Redderet
ut
regnis
,
te
Ludovice
,
tuis
.
That
is
,
Lewis
the
Saint
,
when
Prisoner
he
was
ta'ne
,
His
Liberty
and
Kingdomes
to
regain
,
By
the
Victorious
Saladine
was
drawn
,
To
leave
in
's
hand
his
Saviour
for
a
pawn
.
And
as
ridiculously
altogether
does
that
humility
look
,
which
the
Pope
affects
,
in
all
the
state
of
his
Coronation
.
For
when
the
Pope
comes
to
the
Lateran
Church
,
he
is
led
to
the
Marble
Seat
,
[
*
](A56589-e73520-b)
*
See
Platina's
conjecture
of
the
name
,
in
the
Life
of
Joh.
8.
Sentio
sedem
illam
,
&c.
,
there
they
make
the
Pope
sit
down
,
or
rather
he
sits
in
a
lying
posture
;
then
the
Cardinals
approaching
honourably
,
raise
him
up
,
saying
,
He
raiseth
the
poor
out
of
the
Dust
,
and
the
needy
from
the
Dunghill
,
that
he
may
sit
with
Princes
,
&c.
The
Pope
also
takes
a
handful
of
Money
(
it
must
be
all
brass
Coine
,
by
reason
of
what
follows
)
and
he
throws
it
among
the
People
,
saying
,
Silver
and
Gold
have
I
none
,
but
such
as
I
have
give
I
to
thee
.
Which
last
,
is
the
most
profane
and
lewd
personating
an
Apostle
imaginable
,
by
him
that
has
much
Money
as
every
one
knows
,
but
can
work
no
Miracles
,
as
he
did
that
spoke
those
words
.
Thus
I
have
represented
the
slavish
Homage
,
usurped
Power
,
and
insolent
State
,
the
Later
Popes
have
challenged
,
which
Thomas
did
so
stifly
maintain
,
and
our
King
Henry
for
a
time
resist
,
though
not
with
that
success
the
cause
deserved
.
I
will
only
,
for
a
Conclusion
of
this
Digression
,
show
,
that
what
the
King
contested
in
the
case
of
Appeals
,
Homage
,
Investitures
,
Collation
of
Benefices
,
and
the
like
,
was
but
the
same
that
other
Kings
before
and
after
him
did
,
who
had
due
care
to
secure
their
own
and
their
Subjects
good
,
by
opposing
the
unjust
Oppressions
of
the
Roman
See.
Gregory
the
VII
.
was
the
first
great
troubler
of
the
Christian
World
,
by
a
new
sort
of
Excommunications
,
in
which
he
pretended
to
deprive
Henry
IV.
of
all
Imperial
administration
,
and
to
absolve
his
Subjects
from
that
Oath
,
Qu●
fidem
veris
regibus
praestare
consueverunt
,
M.
Paris
tells
us
he
confessed
to
his
Cardinals
when
he
came
to
dye
)
that
he
had
grievously
sinned
in
his
Pastoral
Charge
,
Fidelitatem
facere
nolui
nec
volo
.
Fealty
he
neither
had
nor
would
grant
him
,
I
neither
promised
it
my self
,
nor
do
I
find
that
my
Predecessors
have
done
that
to
your
Predecessors
;
The
money
he
speaks
of
,
is
no
doubt
,
that
which
was
called
Peter's
pence
,
and
was
a
voluntary
gift
,
not
any
sign
of
Homage
,
and
therefore
Hoveden
sayes
expresly
,
This
Penny
is
the
King's
Almes
.
And
M.
Paris
tells
us
that
KOffa
gave
it
,
to
maintain
a
School
of
English-men
that
flourished
at
Rome
[
*
](A56589-e74080-b)
*
M.
Paris
,
in
vit.
Offae
2.
p.
29.
,
and
to
encourage
those
that
came
thither
.
In
the
Controversie
,
after
this
,
betwixt
Anselme
and
K.
Rufus
,
about
appeals
to
the
Pope
,
the
King
was
angry
at
the
mention
of
the
Pope's
name
,
and
told
him
that
no
Arch-Bishop
or
Bishop
of
his
Kingdom
was
subject
to
the
Roman
Court
or
Pope
.
he
had
all
the
Liberties
in
his
Kingdom
,
which
the
Emperour
challenged
in
the
Empire
,
Marca
de
Concord
.
Sacerdotii
&
Imperii
,
lib.
6.
cap.
33.
Especially
the
Contentions
betwixt
Boniface
the
VIII
.
and
Philip
the
Fair.
But
that
which
he
(
I
suppose
)
durst
not
mention
concerning
that
King
,
but
is
told
us
by
many
others
,
shows
with
what
scorn
the
Propositions
of
owning
the
Pope's
Soveraignty
were
entertained
by
him
.
For
when
Boniface
told
him
in
his
Letter
,
that
he
was
subject
to
him
in
Spirituals
and
Temporals
,
that
the
Collation
of
Benefices
and
Prebends
did
not
belong
to
him
nor
their
profits
in
their
vacancy
,
and
that
whosoever
thought
otherwise
he
reputed
them
Fools
,
&c.
The
King's
answer
to
this
was
very
smart
,
Let
your
Great
Foolishness
(
instead
of
Holiness
)
know
,
that
in
Temporal
matters
we
are
subject
to
none
:
and
goes
on
to
tell
him
,
that
the
Collation
of
Benefices
,
and
their
profits
in
their
vacancy
did
belong
to
him
,
and
those
that
were
of
another
mind
he
accounted
Fatuos
&
Dementes
,
Fools
and
Madmen
.
It
would
be
too
long
,
to
discourse
farther
about
Collation
of
Benefices
,
and
Reservations
of
Prebends
,
which
the
Pope
used
to
bestow
upon
strangers
.
How
France
complained
of
them
to
Lewes
IX
.
and
how
thereupon
he
restored
to
the
Bishops
their
Canonical
Right
,
and
prohibited
the
exactions
herein
of
the
Roman
Court
,
the
Reader
may
consult
the
Learned
Marca
,
de
Concord
.
Sac.
&
Imp.
l.
4.
cap.
9.
who
adds
,
To
this
most
glorious
King
is
owing
the
first
restitution
of
Liberty
[
*
](A56589-e74610-b)
*
The
Liberties
our
Thomas
so
much
talked
of
,
were
not
Liberties
of
the
Church
,
but
inslaving
it
and
the
Kingdom
to
the
Pope
.
,
which
by
his
Edict
after
the
change
of
Discipline
in
the
Collation
of
Benefices
,
he
procured
in
the
Year
1268.
under
which
one
head
were
contained
almost
all
the
Contentions
between
the
Bishops
and
the
Roman
Court.
In
this
Author
you
may
see
the
Constitution
of
Charles
VII
.
and
other
Kings
,
against
all
strangers
,
having
any
Benefices
in
France
.
See
also
Lib.
4.
Cap.
12.
Sec.
5
,
6.
As
for
England
,
I
refer
the
Reader
to
that
remarkable
Epistle
of
Rob.
Grosthead
,
Bishop
of
Lincoln
,
in
Math.
Paris
,
ad
An.
1253.
pag.
870.
where
you
find
him
vehemently
opposing
the
Pope
in
his
Claim
of
Conferring
Benefices
.
I
'le
only
add
,
that
this
Bishop
(
as
the
same
Author
informs
us
)
made
up
an
exact
and
punctual
Accompt
of
the
profits
that
strangers
carried
away
by
these
grants
of
the
Pope
,
But
it
is
more
than
time
to
come
to
the
Fourth
and
Last
Head.
4.
Concerning
Thomas
his
Death
.
And
now
Thomas
went
over
into
England
,
Ipsius
Regis
consilio
&
voluntate
,
by
his
counsel
and
will
,
King's
consent
,
because
it
was
contrary
to
the
Princes
Dignity
,
and
the
Customes
of
the
Kingdom
.
Thus
they
parted
,
and
the
Bishops
went
over
Sea
to
the
King
to
acquaint
him
herewith
.
[
These
are
Saint-like
qualities
indeed
,
for
one
that
had
suffered
7
Years
banishment
,
to
have
learnt
no
better
to
temper
his
passions
by
his
afflictions
,
but
immediately
to
seek
his
private
revenge
,
after
his
peaceable
restitution
to
his
Church
;
for
M.
Paris
tells
us
,
Robert
Broc
,
who
had
cut
off
the
Tayl
of
one
of
his
Horses
that
carried
his
provisions
.
]
The
King
,
upon
hearing
these
complaints
,
was
so
incensed
,
that
he
broke
out
into
passionate
words
,
expressing
his
wonder
,
that
none
did
revenge
him
of
one
Priest
,
who
so
disturbed
his
Person
and
Kingdom
,
and
sought
to
deprive
and
disinherit
him
of
his
dignities
:
Which
speeches
being
heard
by
Four
Knights
(
Will
.
Tracy
,
Hugh
Morvill
,
Richard
Breton
,
and
Reginald
Fitz-Vrse
)
they
interpreting
his
words
in
the
worst
sence
,
presently
posted
over
into
England
,
and
slew
Thomas
in
his
own
Church
,
whose
dying
words
were
these
:
I
commend
to
God
,
our
Bl.
Lady
,
with
the
Saints
Patrons
of
this
Church
and
S.
Denis
,
my self
and
the
Cause
of
the
Church
.
Though
the
King
seemed
to
give
occasion
to
his
Murder
by
his
speeches
,
yet
he
protested
,
as
Almighty
God
should
judg
his
Soul
,
that
it
was
neither
acted
by
his
will
or
consent
,
nor
wrought
by
any
devising
of
his
,
and
humbly
submitted
to
any
penance
the
Church
should
enjoyn
him
.
The
condition
of
the
King's
Absolution
was
,
the
granting
away
all
that
he
contended
for
all
this
while
,
Holy
Land
,
for
a
whole
Year
,
giving
each
Knight
300
Crowns
.
To
abolish
the
Statutes
of
Clarendon
.
To
restore
to
the
Church
of
Canterbury
,
and
to
all
Thomas
his
friends
,
all
their
possessions
.
And
if
the
Pope
required
it
,
to
go
into
Spain
to
free
that
Land
from
the
Pagans
;
to
all
which
he
agreed
,
and
both
he
and
his
Son
swore
to
the
Legates
.
But
besides
all
this
,
he
crossed
into
England
,
and
underwent
such
a
penance
at
Thomas
his
Tomb
,
Eighty
Three
Lashes
from
the
Monks
,
and
beside
was
Five
times
slasht
by
the
Bishops
that
were
present
[
*
](A56589-e75510-b)
*
But
Ribadeneira
has
much
increased
the
number
of
his
stripes
,
for
he
says
in
his
life
,
that
there
were
more
than
80
Bishops
and
Monks
present
,
and
every
one
of
them
gave
him
three
Lashes
,
and
he
was
lashed
by
them
distinctly
five
times
.
Ribaden
.
Flos
Sanctorum
,
pag.
640.
Matth.
Paris
says
,
A
singulis
viris
religiosis
,
quorum
multitude
magna
convenerat
,
ictus
ternos
vel
quinos
excepit
.
p.
130.
Harpsfield
says
,
Virgâ
ab
Episcopis
quinquies
,
à
singulis
monachis
(
quorum
numerus
erat
supra
octoginta
)
ter
caesus
est
.
Hist.
Anglic.
p.
337.
:
Thus
we
have
given
an
account
of
this
Canonized
Prelate
;
the
summ
of
whose
Merits
living
and
dying
was
this
,
That
he
zealously
asserted
the
Liberties
of
the
Church
;
But
if
you
ask
farther
what
those
Liberties
were
;
we
shall
find
them
to
be
much
of
the
same
nature
with
those
Liberties
that
the
Pope
challenges
for
himself
in
the
Decretal
.
If
the
Pope
be
negligent
of
his
own
or
others
salvation
—
though
he
lead
innumerable
people
by
droves
with
him
to
hell
,
yet
no
mortal
man
presumes
to
reprehend
his
faults
;
because
he
is
the
Judg
of
all
men
,
and
to
be
judged
of
none
,
unless
he
be
found
to
deviate
from
the
Faith.
These
are
Liberties
,
which
no
old
Saints
I
am
sure
ever
contended
for
;
but
you
see
the
Pope
has
enlarged
the
Charter
to
the
Saints
of
his
own
making
;
and
one
of
his
greatest
Champions
has
made
all
sure
,
when
he
tells
us
;
If
the
Pope
should
erre
by
enjoyning
the
practice
of
Vices
,
or
prohibiting
Vertues
,
the
Church
is
bound
to
believe
those
Vices
to
be
good
,
and
Vertues
evil
,
unless
she
will
sin
against
conscience
.
In
this
way
(
and
none
else
that
I
know
of
)
Thomas
may
be
a
Saint
,
but
we
must
put
out
our
eyes
,
before
we
can
believe
it
.
And
if
we
have
no
evidence
of
his
Saintship
,
we
are
then
at
a
loss
to
understand
how
he
comes
to
be
a
Martyr
:
his
being
murdered
in
his
own
Church
will
not
do
it
,
without
the
other
;
for
how
many
greater
Persons
than
he
have
come
to
untimely
ends
,
that
yet
were
never
put
into
any
Martyrologie
?
We
have
no
concern
to
excuse
or
defend
the
murdering
zeal
of
private
persons
,
but
desire
that
such
practices
,
as
these
upon
him
,
may
be
for
ever
detested
,
though
designed
to
never
so
good
an
end
.
But
we
know
there
have
been
Popes
,
that
have
excused
such
practices
upon
excommunicated
persons
(
who
yet
many
of
them
had
far
more
to
show
for
their
being
Saints
,
than
excommunicating
Thomas
)
witness
Pope
Vrban
the
II.
who
in
an
Epistle
,
Non
enim
eos
homicidas
arbitramur
,
&c.
We
do
not
think
those
to
be
homicides
,
who
burning
with
zeal
towards
their
Catholick
Mother
,
against
the
Excommunicate
,
have
happened
to
kill
some
of
them
.
Let
them
have
the
brand
of
barbarous
murderers
that
killed
him
,
but
still
I
can
see
nothing
of
a
Martyr
in
him
:
The
words
he
used
at
his
death
,
have
more
in
them
,
that
looks
like
a
confession
of
his
Faith
,
than
hitherto
I
remember
to
have
met
with
in
his
story
;
but
this
commending
of
himself
to
the
Patron
Saints
of
Canterbury
Church
,
to
the
Virgin
Mary
,
and
S.
Denis
,
tell
us
how
he
was
abused
by
superstition
,
more
than
that
he
had
a
true
understanding
of
Religion
.
I
think
,
considering
his
former
behaviour
to
his
Prince
,
such
a
confession
would
have
better
fitted
his
Mouth
,
as
Radolphus
made
when
he
was
a
dying
,
who
lifting
up
his
wounded
hand
,
spake
thus
to
those
about
him
.
[
(*)
](A56589-e76090-b)
(*)
Baronius
himself
confesses
that
Vespergensis
,
Sigebertus
,
and
others
report
,
that
he
repented
,
at
his
death
,
of
his
rebellion
against
Henry
,
and
confessed
that
by
God's
just
judgment
his
right
hand
,
with
which
he
swore
to
the
Emperour
,
was
cut
off
.
Baron
.
ad
an.
1080.
p.
541.
With
this
hand
I
swore
to
my
Lord
Henry
(
the
Emperour
)
that
I
would
not
hurt
him
,
nor
lay
trains
against
his
honour
,
but
the
Popes
commands
brought
me
to
this
,
that
violating
my
Oath
,
I
usurped
undue
honours
to
my self
;
and
so
presently
dyed
.
If
Thomas
had
expressed
more
of
such
like
penitence
,
and
less
confidence
,
he
would
have
looked
more
Martyr-like
,
unless
he
had
suffered
in
a
better
cause
;
but
all
things
considered
,
I
think
it
would
not
be
more
profane
or
ridiculous
,
for
a
Man
to
pray
,
that
he
might
ride
to
Heaven
upon
Father
Garnet's
fabulous
straw
,
than
to
pray
,
to
be
able
to
ascend
thither
by
Thomas's
blood
,
which
was
,
as
you
heard
,
a
piece
of
their
Devotions
to
him
.
It
is
very
observable
,
what
Caesarius
the
Monk
,
who
lived
a
few
Years
after
his
death
,
has
told
us
,
Master
Rogerus
swore
,
that
he
was
worthy
of
death
,
but
not
of
such
a
death
;
judging
the
constancy
of
the
blessed
Man
to
be
contumacy
;
but
Peter
Cautor
swore
on
the
contrary
,
that
he
was
a
Martyr
worthy
of
God
,
having
been
killed
for
the
defence
of
the
Churches
Liberty
;
but
,
says
Caesarius
,
Christ
solved
all
the
doubt
,
when
he
glorified
him
with
many
and
great
signs
;
that
is
,
after
his
Death
,
for
he
says
before
,
that
he
shone
with
no
Miracles
in
his
persecutions
.
Thus
we
are
referred
to
Miracles
,
the
last
refuge
,
and
surest
defence
of
any
desperate
cause
in
this
Church
;
and
now
let
the
probabilities
be
never
so
great
to
the
contrary
,
let
the
Saintship
of
a
Person
,
with
never
so
good
reason
be
questioned
,
if
the
Pope
once
think
fit
to
make
him
a
subject
of
peoples
veneration
,
I
'le
warrant
the
Monks
will
fit
him
with
all
sorts
of
wonders
to
countenance
both
his
canonization
,
and
the
peoples
devotion
.
And
they
were
not
wanting
here
in
Thomas
his
case
,
which
come
now
,
for
a
Conclusion
,
to
be
considered
.
Petrus
Blesensis
writes
,
Indies
;
they
had
their
Thomas
the
Apostle
;
we
have
Thomas
the
Martyr
;
he
shall
suffice
me
,
who
has
the
name
of
an
Apostle
,
and
does
imitate
him
in
Miracles
,
or
overcome
him
.
Now
we
are
told
,
that
by
his
merits
God
raised
the
dead
,
gave
sight
to
the
blind
,
hearing
to
the
deaf
,
and
feet
to
the
lame
,
cleansed
Lepers
,
healed
the
infirm
,
and
freed
those
that
were
possed
with
Devils
:
but
these
are
common
Themes
,
and
it
's
a
hard
thing
to
find
any
Saint
almost
in
this
Church
,
of
whom
the
same
has
not
been
said
,
when
they
came
to
be
canonized
.
I
'le
present
therefore
the
Reader
with
some
rare
and
extraordinary
particulars
,
which
I
find
are
related
concerning
him
,
both
in
his
life-time
,
and
after
his
death
,
by
which
he
may
judge
concerning
this
proof
of
his
Saintship
.
Bl.
Virgin
;
and
being
,
on
a
time
,
among
some
of
his
Companions
,
(
before
he
was
Arch-Bishop
)
he
heard
them
boasting
of
their
Mistresses
,
and
the
special
presents
they
had
received
from
them
.
Thomas
told
them
,
that
they
vapoured
foolishly
,
for
he
had
a
Mistress
that
far
excelled
all
theirs
;
who
had
bestowed
such
a
present
on
him
,
that
they
never
saw
anything
like
it
.
All
this
he
intended
in
a
spiritual
sence
;
but
,
they
urging
vehemently
that
he
would
show
them
what
he
talked
of
;
he
ran
to
the
Church
,
and
prayed
the
Bl.
Virgin
to
pardon
the
presumptuous
word
he
had
spoken
of
her
.
To
whom
she
appeared
in
a
Vision
,
and
incouragingly
told
him
,
that
he
did
well
to
cry
up
the
excellency
of
his
Mistress
;
and
she
gave
him
a
very
fine
and
very
little
Box
;
which
his
Companions
snatcht
out
of
his
hand
,
and
opening
,
saw
something
of
a
purple
colour
,
and
taking
it
out
,
beheld
a
wonderfully
fine
Casula
.
(
a
Garment
which
the
Priests
wear
.
)
This
story
came
to
the
Ears
of
the
Arch-Bishop
of
Canterbury
,
who
sent
for
Thomas
and
learnt
of
him
the
truth
of
it
,
whereupon
he
secretly
determined
in
his
mind
to
make
him
his
Successor
.
But
this
favour
of
the
Virgins
in
the
present
of
a
new
Garment
,
was
not
so
wonderful
,
as
another
we
are
told
of
,
that
concerned
an
old
one
.
For
when
he
was
Arch-Bishop
,
Bl.
Virgin
)
which
being
rent
,
Wickman
tells
us
that
the
Bl.
Virgin
held
his
shirt
,
whilst
he
stitched
it
;
but
Gononus
reports
it
thus
.
There
was
an
English
Priest
,
that
daily
said
the
Mass
of
the
Bl.
Virgin
,
because
he
had
not
skill
to
say
any
other
;
who
being
accused
,
was
suspended
by
Thomas
from
his
Office
,
for
his
want
of
skill
:
Thomas
on
a
time
had
hidden
his
Hair-shirt
under
his
Bed
,
that
at
a
convenient
season
he
might
secretly
sow
it
:
the
Bl.
Virgin
appeared
to
the
aforesaid
Priest
,
and
commanded
him
to
go
to
Thomas
,
and
tell
him
,
that
the
Mother
of
God
had
granted
leave
to
the
Priest
,
that
daily
celebrated
her
Mass
,
and
was
suspended
,
to
officiate
again
;
by
this
token
,
that
she
,
for
whose
Love
he
said
Mass
,
had
sowed
his
Hair-shirt
that
lay
in
such
a
place
,
and
had
left
the
red
Hair
with
which
she
sowed
it
.
Thomas
hearing
this
,
was
amazed
,
and
found
it
so
as
the
Priest
related
,
and
gave
him
power
hereupon
again
to
officiate
.
Besides
,
the
English
Legend
in
his
Life
relates
,
that
when
he
was
at
Rome
,
upon
a
Fasting-day
,
a
Fowl
being
provided
for
his
Dinner
,
because
no
Fish
could
be
bought
,
the
Capon
was
miraculously
turned
into
a
Carp.
(
rather
than
the
holy
Man
should
break
the
Orders
of
the
Church
.
)
It
may
be
perhaps
a
farther
strengthning
to
our
Faith
in
this
matter
,
to
observe
that
the
Irish
Saints
have
been
very
notable
at
these
Conversions
.
S.
Riocc
entertained
S.
Aedus
the
Bishop
,
and
set
a
great
Supper
of
Flesh
before
him
:
Thomas
.
Polydore
Virgil
has
told
us
a
remarkable
story
how
God
miraculously
vindicated
Thomas
against
his
Enemies
in
his
life-time
.
For
,
says
he
,
Thomas
being
accounted
the
King's
enemy
,
began
to
be
so
contemned
,
and
hated
by
the
common
people
,
that
coming
to
a
Town
called
Strode
,
the
Inhabitants
of
that
place
minding
to
put
an
affront
upon
this
good
despised
Father
,
presumed
to
cut
off
his
Horses
Tayl
which
he
rode
upon
:
but
hereby
they
brought
a
perpetual
reproach
upon
themselves
,
for
afterwards
it
so
fell
out
,
by
the
pleasure
of
God
,
that
all
the
race
of
those
Men
,
that
committed
this
fact
,
were
born
with
Tayles
,
like
brute
Beasts
.
(
whence
the
Proverb
comes
of
Kentish
Longtailes
.
)
But
this
note
of
infamy
is
long
since
worn
off
,
together
with
that
generation
of
Men
that
so
sinned
;
(
which
was
cunningly
put
in
,
to
save
the
credit
of
a
lewd
Fable
.
)
These
you
will
say
are
pretty
fair
attestations
of
his
Saintship
,
in
the
way
of
Miracle
,
while
he
lived
;
but
are
nothing
,
to
what
we
are
told
of
the
wonders
that
proclaimed
his
fame
after
his
death
.
The
first
sort
,
I
shall
mention
,
are
those
that
were
shown
upon
his
Murderers
.
S.
Antoninus
says
,
Canoniz'd
Historian
,
would
wonder
,
how
these
Four
sorts
of
Judgments
could
destroy
above
one
a
piece
,
when
there
were
but
four
Men
to
be
destroyed
by
them
.
)
As
for
Thomas
himself
,
if
Visions
and
Revelations
,
and
lying
Miracles
can
do
him
any
kindness
,
there
are
good
store
prest
in
his
service
;
A
little
before
he
returned
out
of
banishment
,
it
was
revealed
to
him
,
O
Thomas
,
Thomas
,
my
Church
shall
be
glorified
in
thy
blood
.
A
certain
young
Man
being
under
an
infirmity
,
his
Soul
went
out
of
his
Body
and
returned
again
;
and
he
said
that
he
had
been
rapt
into
Heaven
,
and
saw
an
empty
Seat
mightily
adorned
,
placed
among
the
Apostles
;
and
when
he
asked
for
whom
that
magnificent
Seat
was
prepared
;
an
Angel
answered
,
it
was
reserved
for
a
certain
great
Priest
of
the
English
Nation
;
which
was
understood
of
S.
Thomas
.
Heraclius
also
,
the
Patriarch
of
Jerusalem
,
coming
into
England
,
related
this
Vision
.
A
certain
Frier
was
sick
to
death
in
a
Monastery
of
the
Holy
Land
,
the
Abbot
desired
him
to
certifie
him
of
his
state
after
death
,
which
he
promised
,
and
dyed
.
A
few
days
after
he
appeared
to
the
Abbot
,
and
told
him
that
he
enjoyed
the
Vision
of
God
,
and
that
you
may
not
doubt
of
my
happiness
,
know
,
sayes
he
,
that
when
I
was
carried
by
Angels
into
Heaven
,
there
came
a
great
Man
with
an
unspeakably
admirable
procession
following
him
,
of
Angels
,
Patriarchs
,
Prophets
and
Apostles
,
&c.
This
Man
stood
before
the
Lord
as
a
Martyr
,
all
his
Head
being
torn
,
and
the
blood
seeming
to
distill
from
the
clefts
of
his
wounds
.
To
whom
the
Lord
said
:
O
Thomas
,
thus
it
becometh
thee
to
enter
into
the
Court
of
thy
Lord
;
and
added
,
I
will
give
no
less
glory
to
thee
,
than
that
I
have
bestowed
on
Peter
:
and
the
Lord
took
a
mighty
Golden
Crown
and
put
it
upon
his
wounded
Head.
The
Frier
added
,
know
for
certain
,
that
Thomas
of
Canterbury
is
slain
about
this
time
,
mark
my
words
and
observe
the
time
:
and
so
he
vanished
.
This
the
Abbot
told
to
the
Patriarch
,
who
related
it
in
England
.
As
soon
as
Thomas
was
slain
,
Sarisbury
Breviary
refers
to
in
their
Rithmes
,
That
is
,
Five
times
his
Water
changed
colour
quite
,
Four
times
blood-red
,
and
once
not
Milk
more
white
;
And
that
S.
Thomas
fame
might
never
dwindle
,
Four
times
did
Light
descend
,
and
Torches
kindle
.
As
for
the
Reliques
of
Thomas
,
they
have
done
mighty
feats
;
for
a
Monastery
of
S.
Martin
in
Arthoise
,
having
got
his
Rochet
,
and
part
of
his
Hair-shirt
,
(
with
his
blood
sprinkled
upon
them
,
so
as
never
to
be
washed
out
)
his
Ring
,
and
some
other
things
;
they
have
upon
Record
a
Catalogue
of
67
Miracles
wrought
by
them
;
nay
,
some
that
had
visited
his
famed
Reliques
at
Canterbury
,
108
,
109.
and
found
no
benefit
by
them
,
had
relief
here
at
this
Monastery
.
The
worst
is
,
that
there
is
some
reason
,
one
would
think
,
to
question
those
wonderful
relations
,
(
of
Miracles
wrought
by
his
Reliques
)
as
forgeries
▪
since
there
was
so
plain
a
cheat
about
his
Reliques
;
for
the
most
sacred
of
them
was
so
apparently
.
A
piece
of
his
Crown
that
was
pared
off
by
his
Murderers
,
was
pretended
to
be
kept
as
a
Relique
in
the
Church
of
Canterbury
in
one
place
,
and
Erasmus
says
that
the
whole
face
of
Thomas
being
set
in
Gold
,
this
Saint
can
work
Miracles
.
For
,
says
he
,
a
certain
Souldier
,
a
great
lover
of
Thomas
,
was
inquiring
every
where
how
he
might
get
any
of
his
Reliques
;
which
a
crafty
Priest
hearing
,
at
whose
house
he
sojourned
,
said
to
him
;
I
have
by
me
a
Bridle
which
S.
Thomas
long
used
;
which
the
Souldier
hearing
,
gave
him
the
Money
he
asked
for
it
,
and
received
the
Bridle
with
much
devotion
.
And
God
,
to
whom
nothing
is
impossible
,
willing
to
reward
the
faith
of
the
Souldier
,
vouchsafed
to
work
many
Miracles
by
that
Bridle
in
honour
of
his
Martyr
;
which
the
Souldier
considering
,
built
a
Church
in
honour
of
Thomas
,
and
instead
of
Reliques
,
put
therein
this
Bridle
of
the
cheating
Priest
.
And
now
who
is
there
,
after
all
this
,
but
will
expect
that
mighty
wonders
should
be
told
us
were
wrought
for
the
relief
of
those
,
who
in
their
distresses
did
invoke
him
?
Of
this
kind
two
or
three
Instances
will
serve
for
a
Conclusion
of
my
Discourse
about
him
.
There
was
a
Bird
,
says
the
Festivale
,
that
was
taught
to
speak
,
and
could
say
S.
Thomas
;
His
inference
is
very
strong
,
that
if
he
heard
the
Bird
of
his
grete
grace
,
moch
more
will
he
here
a
christen
Man
or
Woman
,
that
cry
to
him
for
help
and
succor
.
King
Lewis
of
France
,
you
'l
say
,
(
I
suppose
by
some
voice
that
assured
him
)
that
neither
he
,
nor
any
other
from
thenceforth
,
that
crossed
the
Seas
between
Dover
and
Withsand
,
should
suffer
any
loss
or
shipwrack
.
(
Credat
Judaeus
apella
.
)
But
the
finest
contrivance
,
methinks
,
is
that
wonder
for
a
special
Friend
of
Thomas
,
Canterbury
,
De
miraculis
Thomae
;
concerning
one
Eilwardus
,
who
,
in
his
Drink
,
our
Lady
and
holy
S.
Thomas
;
The
next
Day
the
Man
rubbing
his
Eyes
,
(
to
be
sure
he
did
his
forehead
that
wrote
it
)
they
were
restored
;
and
a
little
after
rubbing
the
other
place
,
his
Pendenda
(
as
he
calls
them
)
were
also
restored
,
Principio
quidem
valde
parva
,
sed
in
majus
proficientia
,
very
small
at
the
first
,
but
growing
still
greater
,
which
he
permitted
every
one
to
feel
that
would
.
This
very
story
,
no
doubt
,
is
that
which
the
Verses
at
the
beginning
refer
to
,
Membris
donat
castratos
,
&c.
And
which
the
old
Roman
Breviary
points
at
,
when
it
says
thus
.
Thomas
stretched
out
his
powerful
hand
to
unusual
and
unheard-of
wonders
;
[
*
](A56589-e78910-b)
*
Membris
genitalibus
privati
.
,
by
his
merits
had
the
favour
to
receive
new
ones
.
I
dare
trust
this
miracle
with
any
Reader
to
believe
it
if
he
can
:
But
me-thinks
it
had
been
better
contrived
,
if
the
circumstances
of
the
last
story
of
Thomas
his
Friend
,
had
been
reserved
for
this
wonder
:
it
had
been
enough
to
declare
the
power
of
the
Saint
,
to
have
received
a
full
recovery
of
these
parts
;
but
it
might
,
and
ought
to
have
been
referred
to
his
discretion
,
whether
it
would
not
be
more
for
the
health
and
profit
of
the
Patients
Soul
,
to
return
presently
into
his
castrated
estate
,
wherein
this
fomes
peccati
would
be
extinguished
,
and
his
after
chastity
better
secured
;
and
more
perhaps
for
the
good
of
the
World
,
it
should
be
so
;
since
it
might
be
hazardous
,
what
kind
of
Race
might
spring
up
from
a
drunken
Thief
,
thus
miraculously
inabled
to
propagate
a-new
.
The
Reader
has
seen
a
pleasant
part
the
Monks
of
Canterbury
have
played
,
in
setting
up
Thomas
for
a
Saint
and
Martyr
:
and
they
did
it
so
successfully
,
that
we
are
told
of
a
Hundred
Thousand
People
,
Virgin
Mary
,
Bl.
Virgin
came
only
to
4
l.
1
s.
8
l.
and
to
Christ
nothing
at
all
.
I
wonder
not
that
these
things
were
countenanced
and
promoted
by
the
Pope
,
whose
Slave
he
was
,
as
well
as
his
Saint
;
but
it
's
strange
methinks
,
that
all
Christian
Kings
should
not
be
concerned
to
vindicate
the
abuse
to
them
all
,
in
the
most
vile
usage
of
our
K.
Henry
,
such
as
no
example
in
any
Age
can
parallel
;
by
obtaining
at
least
,
that
such
a
Rebel
to
his
Prince
should
be
blotted
out
of
the
Kalendar
of
Saints
,
and
no
longer
publickly
venerated
as
a
Martyr
.
Concerning
Patron
Saints
;
or
,
Devotions
to
Particular
Saints
,
in
particular
Distresses
.
To
S.
Apollonia
for
the
Tooth-Ach
.
VIrgo
Christi
egregia
Pro
nobis
,
Apollonia
,
Funde
preces
ad
Dominum
Ut
tollat
omne
noxium
;
Ne
pro
reatu
criminum
Morbo
vexemur
dentium
Vel
capitis
torquentium
.
Oremus
.
OMnipotens
&
sempiterne
Deus
,
spes
&
corona
omnibus
tibi
fideliter
servientibus
;
qui
B.
Apolloniam
gloriosam
Virginem
&
Martyrem
,
excussionem
dentium
pro
tui
mominis
fide
passam
,
in
coelestibus
collocasti
;
tribue
,
quaesumus
,
omnibus
memoriam
ejus
piè
colentibus
,
perpetuâ
pace
gaudere
,
&
à
periculis
tam
animae
quàm
corporis
liberari
.
Per
Christum
,
&c.
GReat
Virgin
Apollonia
,
To
God
our
Intercessor
prove
,
That
he
,
when
thou
requestest
,
may
,
All
noxious
things
from
Vs
remove
;
Lest
our
great
crimes
be
punished
With
vexing
pains
of
Teeth
or
Head.
Let
us
Pray
.
ALmighty
and
everlasting
God
,
the
hope
&
crown
of
all
that
faithfully
serve
thée
;
who
didst
crown
in
Heavenly
places
blessed
Apollonia
that
glorious
Virgin
and
Martyr
,
who
suffered
the
beating
out
of
her
téeth
for
faith
in
thy
name
;
Grant
,
we
beséech
thée
,
that
all
who
piously
venerate
her
Memory
,
may
rejoyce
in
perpetual
peace
,
and
be
delivered
from
all
dangers
both
of
Body
and
Soul.
Through
Christ
,
&c.
Amen
.
But
this
matter
is
still
more
express
,
in
the
Horae
B.
Virginis
sec.
usum
Romanum
,
p.
140.
Antiphona
.
BEata
Apollonia
grave
tormentum
pro
Domino
sustinuit
;
primo
,
tyranni
extraxerunt
dentes
ejus
cum
malleis
ferreis
;
&
cum
esset
in
illo
tormento
,
oravit
ad
Dominum
Jesum
Christum
,
ut
quicunque
nomen
suum
devotè
invocaret
,
malum
in
dentibus
non
sentiret
.
Vers
.
Ora
pro
nobis
beata
Apollonia
.
Resp.
Vt
digni
efficiamur
promissionibus
Christi
.
Oratio
.
OMnipotens
sempiterne
Deus
,
qui
Beatam
Apolloniam
,
Virginem
&
Martyrem
tuam
,
de
manibus
inimicorum
suorum
liberasti
,
&
ejus
orationem
exaudisti
;
te
quaeso
per
intercessionem
ejus
,
&
Beati
Laurentii
Martyris
tui
,
simulque
omnium
Sanctorum
&
Sanctarum
,
ut
dolorem
à
dentibus
meis
expellas
,
sanum
&
incolumem
efficias
,
ut
tibi
gratiarum
actiones
referre
valeam
in
aeternum
.
Per
Dominum
,
&c.
O
Sancta
Apollonia
,
per
passionem
tuam
impetra
nobis
remissionem
omnium
peccatorum
,
quae
dentibus
&
ore
commisimus
per
gulam
&
loquelam
;
ut
liberemur
à
dolore
&
stridore
dentium
hîc
&
in
futuro
,
&
diligendo
cordis
munditiem
per
gratiam
Labiorum
,
habeamus
amicum
Regem
Angelorum
.
Amen
.
BLessed
Apollonia
sustained
great
torment
for
the
Lord
;
First
of
all
,
the
Tyrants
drew
out
her
Téeth
with
Iron
Hammers
(
a
new
way
of
drawing
teeth
)
and
when
she
was
in
that
Torment
,
she
prayed
to
the
Lord
Iesus
Christ
,
that
every
one
that
should
devoutly
invocate
her
name
,
might
féel
no
pain
in
their
Téeth
.
Vers
.
Pray
for
us
,
O
Blessed
Apollonia
.
Ans.
That
we
may
be
made
worthy
of
the
promises
of
Christ
.
The
Prayer
.
ALmighty
everlasting
God
,
who
didst
deliver
S.
Apollonia
thy
Virgin
&
Martyr
,
from
the
hands
of
her
Enemies
,
and
didst
hear
her
Prayer
;
I
intreat
thée
by
her
Intercession
,
and
the
Intercession
of
S.
Laurence
thy
Martyr
,
together
with
that
of
all
the
He
and
She-Saints
,
to
expell
pain
from
my
Téeth
,
and
to
make
me
safe
and
sound
,
that
I
may
return
Thée
my
Eternal
thanksgivings
.
By
our
Lord
,
&c.
O
Saint
Apollonia
,
by
thy
Passion
obtain
for
us
the
remission
of
all
the
sins
,
which
with
Téeth
and
Mouth
we
have
committed
through
Gluttony
&
Spéech
;
that
we
may
be
delivered
from
pain
&
gnashing
of
Téeth
here
&
hereafter
,
and
loving
cleanness
of
heart
,
by
the
grace
of
our
lips
,
we
may
have
the
King
of
Angels
our
Friend
.
Amen
.
NOTES
.
THis
last
Prayer
(
out
of
an
Vtrecht
Manuscript
)
Bollandus
thinks
,
was
not
recited
in
the
Divine
Service
,
for
this
reason
;
because
it
is
not
directed
to
God.
But
we
found
in
others
before
,
formal
Petitions
made
to
her
immediately
;
and
the
falsness
of
his
observation
is
apparent
,
in
abundance
of
Instances
which
I
have
given
all
along
;
and
we
shall
meet
with
many
more
,
when
we
come
to
the
Devotions
directed
to
the
Bl.
Virgin
:
The
Reader
may
do
well
,
as
to
this
particular
,
to
consult
the
Learned
Dallaeus
,
(
in
his
Book
,
De
Latinorum
cultu
;
especially
Lib.
3.
c.
12.
)
who
has
given
us
abundance
of
Examples
out
of
their
proper
Masses
.
And
why
should
any
one
believe
,
that
they
should
be
shy
in
directing
their
Prayers
to
the
Saints
,
when
we
find
that
they
have
joyned
God
and
them
together
in
their
praises
,
and
in
the
same
Gloria's
?
Of
which
take
this
instance
at
present
,
in
a
Hymn
upon
S.
Lewis
Bishop
of
Tholouse
,
Trino
Deo
&
simplici
,
digna
laudum
praeambula
Sint
;
&
tanto
Pontifici
,
per
infinita
secula
.
That
is
,
To
God
that
's
Three
,
and
yet
but
One
,
Give
all
the
praises
that
are
fit
;
To
Lewis
,
let
the
same
be
done
,
Through
Ages
that
are
Infinite
.
I
observe
here
farther
,
upon
what
sleight
occasions
,
the
Roman
Church
has
advanced
their
superstition
in
the
Invocation
of
Saints
.
Eusebius
in
the
sixth
Book
of
his
History
,
Chap.
41.
(
edit
.
Valesii
)
has
told
us
a
very
short
story
concerning
her
;
how
a
Year
before
Decius
his
persecuting
the
Christians
,
(
which
Baronius
places
an.
252.
)
in
a
Tumult
raised
at
Alexandria
against
the
Christians
,
among
others
that
suffered
,
they
laid
hold
on
the
Admirable
Apollonia
,
an
Aged
Virgin
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
and
struck
out
her
teeth
,
and
●indling
a
Fire
in
the
Suburbs
,
threatned
to
burn
her
alive
,
unless
she
would
pronounce
certain
impious
words
with
them
;
she
made
a
little
demur
,
as
if
she
deliberated
with
her self
,
and
then
suddenly
leapt
into
the
Fire
and
was
burnt
.
Upon
this
plain
Song
,
it
's
very
pleasant
to
observe
what
descant
the
Makers
of
the
Roman
Breviaries
have
run
.
They
have
told
us
of
the
Noble
Race
she
came
of
;
of
her
chastity
and
humility
in
her
younger
Years
;
her
Fastings
,
Prayers
and
Almes
;
her
Examination
before
the
Heathen
Prefect
with
his
Questions
,
and
her
Answers
,
which
you
may
see
in
Bollandus
,
O
Spouse
of
Christ
,
thou
hast
obtained
those
things
thou
hast
asked
of
God.
And
now
there
is
nothing
further
needful
to
excite
the
Peoples
Devotions
,
save
only
Reliques
and
Miracles
.
For
Reliques
,
none
can
be
more
proper
than
her
Teeth
,
and
the
parts
about
her
Mouth
;
and
here
they
are
well
furnished
in
abundance
of
places
.
(
though
the
Saint
lived
so
long
ago
.
)
At
Rome
,
besides
her
Head
and
Arm
,
one
Church
has
part
of
her
Jaw
,
and
four
or
five
Churches
I
know
not
how
many
of
her
Teeth
.
At
Volaterrae
in
Etruria
,
there
is
preserved
her
Mouth
,
part
of
her
Jaw
,
and
one
of
her
Teeth
.
At
Bononia
,
in
several
Churches
they
have
her
Teeth
,
and
in
one
her
Lower
Jaw
,
which
is
solemnly
venerated
on
the
9th
.
of
February
,
by
the
Legate
or
Vice-Legate
.
At
Antwerp
they
show
a
part
of
her
Jaw
,
by
which
frequent
Miracles
are
wrought
.
At
Mechlin
they
have
part
of
a
Tooth
,
and
at
several
places
in
Flanders
whole
ones
:
At
two
places
in
Artois
a
remarkable
portion
of
her
Lower
Jaw
.
At
Colen
,
one
Monastery
has
four
of
her
Teeth
,
another
has
a
Rib
,
and
a
Tooth
,
and
Shoulder-blade
;
the
Carthusians
her
Jaw
,
S.
Maurice's
Church
a
Tooth
,
and
S.
Albans
in
the
same
City
her
Lower
Jaw
.
At
Lisbon
in
the
Church
of
S.
Roch
,
one
of
her
Teeth
,
and
other
Reliques
of
her
.
At
Placentia
in
Spain
are
two
Reliques
preserved
of
her
,
and
there
this
Prayer
is
also
recited
.
DEus
qui
B.
Apolloniae
in
tenero
[
*
](A56589-e80890-b)
*
Here
they
forget
what
Eusebius
says
of
her
Age
,
and
suppose
her
,
as
Mantuan
does
,
to
be
,
Viridi
vix
nubilis
a●vo
,
a
young
Virgin.
&
puro
corpore
dira
tormenta
vincere
tribuisti
;
da
quaesumus
,
ut
carnis
illecebris
superatis
,
nulla
mundi
adversa
formidemus
.
Per
,
&c.
O
God
,
who
didst
inable
S.
Apollonia
in
a
tender
and
pure
body
to
overcome
grievous
torments
;
Grant
us
,
we
pray
thée
,
that
overcoming
the
allurements
of
the
flesh
,
we
may
be
afraid
of
none
of
the
Worlds
adversities
.
Through
our
Lord
,
&c.
Now
though
after
this
Catalogue
of
Reliques
,
one
would
have
thought
it
strange
that
any
Saint
should
have
had
more
Jaws
than
two
,
or
an
old
Virgin
be
furnished
with
such
a
number
of
Teeth
,
as
they
presume
to
shew
for
hers
;
yet
we
are
farther
told
by
Chemnitius
[
*
](A56589-e81030-b)
*
Exam.
Concil.
Trid.
part.
4.
pag.
12.
,
that
a
grave
and
learned
Man
,
one
Andreas
(
Abbas
Amelunxbornensis
)
used
to
relate
,
that
King
Edward
was
once
troubled
with
the
Tooth-ach
,
and
commanding
that
the
Teeth
of
S.
Apollonia
should
be
sent
to
him
,
which
were
every
where
preserved
in
his
Kingdome
;
There
were
,
says
he
,
heaped
together
so
many
Teeth
of
Apollonia
,
out
of
the
Reliques
of
one
Kingdome
,
that
several
great
Tunns
could
not
contain
them
.
As
for
Miracles
;
that
which
Bollandus
recites
in
the
forenamed
place
,
(
though
he
dares
not
either
affirm
,
or
deny
the
truth
of
it
)
will
serve
in
stead
of
a
thousand
,
to
fright
the
Living
people
into
devotion
towards
this
Saint
,
when
such
a
mark
of
displeasure
for
neglecting
her
,
was
inflicted
upon
the
Body
of
the
Dead
Bishop
Ernestus
;
who
suffering
an
edifice
dedicated
to
her
to
run
to
ruine
,
when
he
was
dead
,
all
the
Teeth
of
his
Head
were
struck
out
,
so
that
not
one
remained
in
his
Mouth
;
that
it
might
manifestly
appear
,
that
he
was
punished
in
that
,
in
which
she
was
wont
to
relieve
all
those
,
who
did
not
blot
her
out
of
their
memory
.
To
St.
Anthony
the
Hermit
,
for
Inflammations
,
commonly
called
S.
Anthony's
Fire
.
Antiph
.
VOx
de
coelo
ad
Antonium
facta
est
;
Quoniam
viriliter
dimicasti
contra
mundum
,
ecce
ego
tecum
sum
&
faciam
te
in
toto
orbe
nominari
.
Oratio
.
DEus
qui
concedis
,
obtentu
B.
Antonii
confessoris
tui
,
morbidum
ignem
extingui
,
&
membris
aegris
refrigeria
praestari
,
fac
nos
propitius
ipsius
meritis
&
precibus
à
Gehennae
incendiis
liberatos
,
integros
mente
&
corpore
tibi
foeliciter
in
gloria
praesentari
.
Per
Dominum
.
O
Antoni
Pastor
inclyte
,
Qui
cruciatos
reficis
,
Morbos
sanas
&
destruis
,
Ignis
calorem
extinguis
;
Pie
Pater
ad
Dominum
Ora
pro
nobis
miseris
.
Secreta
.
SAcrificium
nostrum
,
quaesumus
Domine
,
benignus
intende
;
quo
sicut
B.
Antonii
precibus
cruciatus
temporales
sanare
non
desinis
,
ita
exui
misericorditer
impetremus
ab
aeternis
.
Per
Dominum
.
A
Voice
came
from
Heaven
to
Anthony
,
saying
,
Because
thou
hast
fought
manfully
against
the
World
,
behold
I
am
with
thee
,
and
will
make
thee
famous
in
all
the
Earth
.
The
Prayer
.
O
GOD
,
who
by
the
means
of
thy
Confessor
S.
Anthony
,
dost
vouchsafe
the
extinguishing
of
the
Fiery
disease
and
refreshments
to
sick
Members
;
mercifully
grant
,
that
we
being
fréed
by
his
Merits
&
Prayers
from
the
flames
of
Hell
,
may
be
happily
presented
sound
in
mind
&
body
to
Thée
in
glory
.
Through
our
Lord
,
&c.
SAint
Anthony
,
thou
Pastor
great
,
To
the
tormented
thou
giv'st
ease
,
Heal'st
and
destroyest
their
Disease
,
Extinguishing
all
Fiery
heat
;
Pray
for
us
wretches
,
holy
Father
,
we
intreat
.
WE
pray
Thée
,
O
Lord
,
graciously
to
look
upon
our
sacrifice
;
that
as
by
the
Prayers
of
S.
Anthony
thou
ceasest
not
to
cure
torments
that
are
temporal
,
so
we
may
obtain
to
be
mercifully
fréed
from
those
that
are
Eternal
.
Through
our
Lord
,
&c.
NOTES
.
HE
that
had
a
mind
to
dispute
about
the
truth
of
those
Miracles
,
which
Athanasius
has
told
us
were
wrought
by
S.
Anthony
,
in
his
Life
;
might
think
some
of
them
justly
liable
to
be
questioned
;
as
that
which
he
tells
us
of
his
being
beaten
by
the
Devil
,
till
the
greatness
of
the
pain
took
away
both
all
his
motion
and
speech
,
and
that
he
was
so
cruelly
handled
,
that
he
was
at
one
time
just
a
dying
:
and
that
other
story
,
how
when
he
was
going
into
a
Ship
,
he
complained
to
his
Companions
of
a
grievous
stink
,
and
presently
one
possessed
with
a
Devil
,
cryed
out
;
whereby
they
gathered
,
that
he
perceived
the
Devil
by
his
smell
:
(
as
Bollandus
in
his
notes
upon
the
place
,
says
,
S.
Pachomius
knew
by
the
stench
the
presence
of
an
Heretick
.
)
But
my
business
is
not
to
detract
from
the
Saint
,
or
to
lessen
his
due
esteem
:
Only
one
thing
I
observe
,
that
he
seems
in
his
life-time
to
have
had
a
more
than
ordinary
care
,
to
prevent
all
that
after-veneration
of
his
Reliques
,
which
is
now
practised
in
the
Roman
Church
,
which
we
know
both
gives
life
to
their
Devotions
,
and
raises
expectation
of
his
help
in
those
that
apply
themselves
to
him
for
relief
in
their
distresses
.
For
the
forenamed
Father
tells
us
,
that
he
gave
a
strict
charge
to
those
that
attended
him
when
he
dyed
,
that
they
should
not
carry
his
Body
into
Egypt
,
lest
they
should
reserve
it
in
their
Houses
[
*
](A56589-e81760-b)
*
Athanas
.
in
vit.
Anton.
p.
503.
,
which
he
explains
a
little
before
,
that
they
did
not
commit
the
Body
to
the
Earth
,
but
wrapped
it
in
Linnings
,
and
putting
it
in
a
Bed
,
kept
it
in
their
Houses
,
thinking
thus
to
honour
the
Dead
;
(
which
is
neither
lawful
nor
pious
)
this
,
he
says
,
he
had
blamed
,
and
dehorted
from
the
usage
of
it
.
(
and
no
doubt
he
would
have
blamed
the
present
Roman
customes
as
well
as
the
old
Egyptian
;
for
why
is
it
worse
to
keep
those
Remains
in
Beds
above
ground
,
than
to
place
them
upon
Altars
,
or
keep
them
in
Boxes
?
)
Bury
therefore
,
says
he
,
my
Body
,
and
cover
it
with
Earth
,
and
observe
this
charge
that
no
man
but
you
alone
know
the
place
of
my
burial
:
which
they
did
,
says
Athanasius
,
and
no
man
hitherto
,
save
those
two
Persons
that
ministred
about
him
,
knows
where
he
was
buried
.
But
the
Roman
Trade
cannot
be
driven
with
this
Secrecy
of
Interment
,
many
a
good
Market
would
thus
have
been
spoiled
:
Digged
therefore
he
must
be
out
of
his
Grave
,
and
if
the
Monks
be
so
sullen
,
as
not
to
discover
where
the
place
is
,
Visions
and
Revelations
will
not
fail
to
do
it
;
and
though
it
was
near
200
Years
before
a
discovery
was
made
of
it
,
yet
Colen
that
got
the
three
Kings
,
hath
got
too
S.
Anthonie's
Beard
;
and
we
are
told
of
a
wonderful
translation
of
his
Body
into
France
,
which
deserves
relating
:
[
*
](A56589-e81960-b)
*
In
Histor.
Aymerè
Falconis
apud
Bolland
.
ad
Januar.
17.
One
Joceline
was
ingaged
by
the
Testament
of
his
dying
Father
to
go
in
Pilgrimage
to
Jerusalem
:
which
he
neglecting
to
perform
,
in
a
Battel
he
was
sore
wounded
,
and
carried
for
dead
into
a
Chappel
of
S.
Anthony's
;
where
when
he
began
to
revive
,
a
Multitude
of
Devils
appeared
to
him
,
and
for
not
performing
his
vow
of
the
Pilgrimage
,
were
preparing
to
drag
him
to
Hell
,
and
one
of
them
casting
a
Halter
about
his
Neck
,
was
ready
to
strangle
him
:
In
this
strait
S.
Anthony
the
Guardian
of
the
place
,
appeared
,
and
chid
,
and
drove
away
the
Devils
;
commanded
him
to
go
his
Journey
to
Jerusalem
,
and
after
that
,
in
requital
of
his
kindness
,
to
carry
his
Reliques
away
,
out
of
the
Eastern
,
into
the
Western
parts
of
the
World
;
because
there
Christ
would
have
him
to
be
more
highly
venerated
in
time
to
come
;
all
which
he
performed
,
and
begging
the
Body
of
S.
Anthony
of
the
Emperour
,
brought
him
from
Constantinople
into
France
(
though
how
his
Body
was
brought
to
Constantinople
,
we
are
yet
to
learn.
)
But
we
are
not
to
think
that
his
whole
Body
was
brought
thence
by
Joceline
;
for
in
the
Year
1231.
Lambertus
from
the
same
place
brought
part
of
his
Arm
to
Bruges
:
At
Colen
(
as
was
said
before
)
they
show
S.
Anthony's
Beard
,
and
a
remarkable
part
of
his
Hand
:
they
have
some
part
of
him
at
Tourney
,
and
the
Jesuites
have
two
of
his
Reliques
at
Antwerp
.
At
Rome
one
of
his
Churches
is
famous
for
his
Sack-cloth
,
and
some
others
for
pieces
of
his
Garment
of
Palmes
,
artificially
weaved
,
which
S.
Anthony
wore
on
high
Days
,
and
some
say
belonged
before
to
Paul
the
Hermit
:
but
the
most
part
of
that
famous
Garment
,
we
are
told
,
is
preserved
and
shown
at
Vienna
in
France
.
These
Remains
of
his
,
we
are
informed
,
have
wrought
mighty
Miracles
for
the
Curing
that
Fiery
Disease
,
which
like
a
Pestilence
swept
away
so
many
in
France
:
nay
(
as
Aymerus
relates
,
loc.
citat
.
)
his
Reliques
being
dipt
into
Wine
,
the
Wine
so
sanctified
,
proved
a
present
Remedy
against
that
Disease
;
and
therefore
the
Pope
gave
a
Patent
to
the
Monastery
of
S.
Anthony
,
where
his
Reliques
were
kept
,
that
they
should
make
that
sanctified
Wine
,
and
none
else
.
Neither
did
this
benefit
,
by
the
intercession
of
S.
Anthony
,
accrue
only
to
Men
,
but
to
Cattel
also
;
and
from
hence
,
we
are
told
,
the
custome
arose
of
picturing
this
Saint
with
a
Hog
at
his
Feet
,
because
,
as
the
same
Author
says
,
on
this
animal
,
God
wrought
Miracles
by
his
Servant
;
and
in
honour
of
his
memory
,
they
used
in
several
Places
to
tye
a
Bell
about
the
Neck
of
a
Pig
,
and
maintain
it
at
the
common
charge
of
the
Parish
,
from
whence
came
our
English
Proverb
of
Tantony
Pig.
To
St.
Sigismund
for
Feavers
,
or
Agues
.
OMnipotens
sempiterne
Deus
,
qui
per
sanctos
Apostolos
&
Martyres
tuos
,
diversa
sanitatum
dona
largiri
dignatus
es
;
da
quaesumus
,
ut
praesentem
famulum
tuum
N.
qui
à
febrium
vexatione
fatigatur
,
per
intercessionem
famuli
tui
Sigismundi
regis
&
Martyris
,
tua
medicina
erigat
ad
salutem
,
&
ad
sanitatem
pristinam
clementer
revocare
dignetur
.
Per
Dominum
,
&c.
Secreta
.
OFferimus
tibi
Domine
munera
sancta
in
nomine
electi
tui
Sigismundi
Regis
&
Martyris
tui
;
ut
à
praesenti
aegroto
N.
febrium
ardores
repelli
jubeas
,
&
exinde
tuo
semper
in
omnibus
muniatur
auxilio
.
Per
Dominum
.
ALmighty
everlasting
God
,
who
by
thy
holy
Apostles
and
Martyrs
hast
vouchsafed
to
bestow
divers
gifts
of
healing
;
Grant
,
we
beséech
thée
to
thy
Servant
N.
here
present
,
who
is
wearied
with
the
vexation
of
Feavers
,
that
by
the
intercession
of
thy
servant
Sigismund
King
and
Martyr
,
thy
Medicine
may
raise
him
to
health
,
&
mercifully
vouchsafe
to
restore
him
to
his
former
soundness
.
Through
our
Lord
,
&c.
WE
offer
unto
thee
,
O
Lord
,
holy
gifts
in
the
name
of
thy
elect
Sigismund
the
King
and
thy
Martyr
;
that
thou
wouldst
command
Feaverish
heats
to
be
repelled
from
this
sick
Person
N.
here
present
,
and
that
also
he
may
always
be
defended
in
all
things
by
thy
help
.
Through
our
Lord
,
&c.
NOTES
.
BY
these
Prayers
any
one
would
be
apt
to
think
,
that
this
King
had
made
some
glorious
confession
of
Christ
,
before
the
Opposers
of
his
Religion
,
which
he
had
sealed
with
his
Blood
,
and
thence
had
obtained
the
stile
of
King
and
Martyr
:
but
when
we
examine
the
short
story
of
his
Life
,
which
is
given
us
by
Baronius
out
of
Gregory
Tur●nensis
,
120
,
121.
we
are
told
,
from
Arianism
to
the
Catholick
Faith
,
by
Alcimus
Avitus
Bishop
of
Vienna
,
in
his
Fathers
Life-time
.
After
his
Death
,
he
and
Godomarus
his
Brother
reigned
over
the
Burgundians
.
He
had
one
Son
by
the
Daughter
of
K.
Theodoric
,
called
Sigericus
,
but
she
dying
,
he
married
a
second
Wife
;
who
,
upon
a
great
falling
out
with
this
Son
,
perswaded
Sigismund
,
that
Sigericus
sought
to
possess
his
Kingdome
,
and
without
making
him
away
he
could
not
be
secure
;
whereupon
one
Day
commanding
him
to
lye
down
and
sleep
when
he
was
drunk
,
he
caused
him
to
be
strangled
;
for
which
fact
he
afterwards
was
extreamly
penitent
:
But
the
Divine
vengeance
presently
followed
him
.
For
K.
Clodomerus
making
War
against
him
and
Godomarus
,
they
were
overcome
by
him
,
and
Sigismund
,
with
his
Wife
and
Children
being
taken
Prisoners
,
he
together
with
them
was
slain
,
and
his
Body
thrown
into
a
Pit.
This
Death
of
his
,
which
was
a
just
retaliation
of
his
former
crime
,
can
scarce
,
one
would
think
,
amount
to
Martyrdome
.
But
now
,
so
acceptable
was
his
repentance
,
that
his
Body
being
taken
up
out
of
the
Pit
,
and
buried
in
the
Monastery
of
Agaunum
,
it
was
presently
famed
for
working
Miracles
.
For
now
,
says
Gregory
,
if
those
that
are
afflicted
with
Agues
,
But
this
is
not
the
first
Fable
that
he
(
and
you
may
put
in
his
Contemporary
,
Pope
Gregory
)
has
took
upon
trust
,
and
reported
from
common
fame
;
and
I
am
the
more
suspicious
of
it
,
because
these
Masses
to
be
said
in
honour
of
him
,
and
Oblations
for
the
rest
of
his
Soul
,
look
as
if
a
Trade
were
going
forward
to
be
menaged
by
the
Monks
inventions
.
But
methinks
they
were
ill-advised
in
these
doubtful
circumstances
,
to
pitch
upon
him
for
a
Patron
in
the
case
of
Feavers
,
when
there
was
an
elder
Saint
,
and
a
more
unquestionable
Martyr
,
already
in
the
office
before
him
;
I
mean
S.
Pantaleon
:
For
thus
I
find
it
in
the
Hours
of
Sarum
.
De
Sancto
Pantaleone
Martyre
.
Anaphona
.
SAncte
Pantaleon
Martyr
Christi
Militari
ordine
fuisti
,
quo
praeeminuisti
,
Domum
Heremeticam
vitam
acquisisti
.
Tu
vero
Hydropicum
sanum
reddidisti
.
Missus
in
equuleo
ungues
perdidisti
.
Costas
cum
Lampadibus
adustus
fuisti
.
Collum
subdens
gladio
pronus
pertulisti
.
Fundens
lac
pro
sanguine
vitam
sic
finisti
.
Cunctas
febres
dilue
à
plebe
tam
tristi
,
Qui
coelestis
gloriae
regna
meruisti
.
Vers
.
O
Sancte
Pantaleon
ora
pro
nobis
.
Resp.
Ut
ab
omnibus
liberemur
febribus
.
Oremus
.
DEus
qui
humilium
vota
respicis
,
ipsorumque
cernis
preces
;
adesto
plebis
tuae
precibus
auctor
ipse
pietatis
;
&
praesta
,
ut
qui
beati
Pantaleonis
Martyris
tui
memoriam
agimus
,
ab
omnibus
febrium
generibus
efficaciter
liberemur
,
&
ad
gaudia
aeterna
te
ducente
pervenire
mereamur
.
Per
te
Jesu
,
&c.
Of
S.
Pantaleon
Martyr
.
CHrist's
Martyr
blest
Pantaleon
Was
first
in
Armes
,
and
honour
won
.
Poor
Hermits
life
at
length
he
chose
,
By
Dropsie's
cure
more
famous
grows
.
By
tortures
rackt
,
his
Nailes
he
lost
,
With
burning
Lamps
his
ribs
they
roast
.
He
bow'd
his
Neck
to
th'
fatal
blow
,
Milk
from
the
wound
for
blood
did
flow
.
Cure
all
their
Feavers
,
who
to
thee
complain
,
Thou
that
in
Heavenly
glory
now
dost
reign
.
Vers
.
O
Saint
Pantaleon
pray
for
us
.
Ans.
That
we
may
be
freed
from
all
Feavers
.
Let
us
Pray
.
O
God
,
who
hast
respect
to
the
bows
of
the
humble
,
and
beholdest
their
Prayers
;
be
present
to
the
prayers
of
thy
People
,
thou
that
art
the
Author
of
pity
;
and
grant
,
that
we
who
celebrate
the
memory
of
Bl.
Pantaleon
thy
Martyr
,
may
be
effectually
delivered
from
all
sorts
of
Feavers
,
and
by
thy
conduct
may
merit
to
come
to
the
joys
that
are
Eternal
.
Through
Jesus
,
&c.
To
St.
Sebastian
for
removing
the
Plague
.
EGregie
Christi
Martyr
Sebastiane
,
princeps
&
propagator
sanctissimorum
praeceptorum
;
ecce
nomen
tuum
in
libro
vitae
coelestis
adscriptum
est
,
&
memoriale
tuum
non
delebitur
in
secula
.
Vers
.
Ora
pro
nobis
B.
Martyr
Sebastiane
.
Resp.
Ut
mereamur
pestem
Epidemiae
illaesi
pertransire
.
Oratio
.
OMnipotens
sempiterne
Deus
,
qui
meritis
B.
Sebastiani
Martyris
tui
gloriosissimi
,
olim
pestem
Epidemiae
generalem
omnibus
mortiferam
revocasti
;
praesta
supplicibus
tuis
,
ut
qui
pro
simili
peste
revocanda
sive
cessanda
,
sub
tua
confidentia
ad
ipsum
refugiunt
,
ejusdem
meritis
&
precibus
,
ab
omnibus
nocumentis
venenosis
,
nec
non
ab
omnibus
corporis
&
animae
periculis
;
ac
à
subitanea
&
improvisa
morte
,
&
ab
omnibus
inimicis
visibilibus
&
invisibilibus
singulis
diebus
,
horis
,
atque
momentis
,
liberemur
.
Per
Dominum
.
Prosa
.
OMnes
unà
decantemus
Et
Martyris
personemus
Laudem
Sebastiani
;
Hic
à
deo
est
electus
,
Per
quem
morbus
est
ejectus
Languoris
pestiferi
.
Nam
se
Christo
totum
vovit
Qui
vult
nos
hunc
venerari
,
Christus
eum
nunc
promovit
In
patria
coelesti
:
Cunctis
hic
subvenit
maestis
,
Statim
est
sedata
Pestis
Sui
causâ
meriti
.
Ipsum
si
nunc
deprecemur
Nomen
quoque
veneremur
Martyris
sanctissimi
,
Morbus
iste
non
nocebit
,
Sed
mortiferum
delebit
Populum
qui
tenuit
:
Nos
pro
nostris
tantis
malis
Jam
absorbet
pestis
talis
Quod
tota
gens
gemuit
.
Sancte
Martyr
Sebastiane
Salva
nos
à
morte
Epidemiae
:
Nostra
gravia
ob
peccata
,
Terra
ista
desolata
Non
sit
piè
quaesumus
;
Sed
nos
considera
Et
in
nobis
cessa
Pestem
jam
te
petimus
.
Ista
per
te
gens
sit
tuta
,
Et
ne
noceat
acuta
Febris
hac
in
patria
.
Ex
quo
nostra
spes
est
tota
In
te
Martyr
,
nunc
remota
Sit
pestis
mortifera
.
O
Sancte
Sebastiane
Nostrae
gentis
sero
manè
Conservator
&
tutor
sis
;
Et
Dominum
deprecare
,
Ut
à
nobis
revocare
Valeat
vesana
pestis
.
Ex
tua
sancta
prece
Ne
sit
morbus
nobis
nece
,
Sed
recedat
ab
hac
domo
.
Amen
dicat
omnis
homo
.
O
Sebastian
thou
famous
Martyr
of
Christ
,
the
Prince
and
Propagator
of
most
holy
Precepts
;
behold
thy
Name
is
written
in
the
Book
of
Heavenly
Life
,
and
thy
memorial
shall
not
be
blotted
out
for
ever
.
Vers
.
O
Bl.
Martyr
Sebastian
pray
for
us
.
Ans.
That
we
may
merit
to
pass
through
the
Plague
unhurt
.
The
Prayer
.
ALmighty
everlasting
God
,
who
by
the
merits
of
thy
most
glorious
Martyr
Sebastian
,
didst
in
time
past
remove
a
general
Pestilence
deadly
to
all
;
grant
to
thy
suppliants
,
that
we
who
for
the
recalling
or
ceasing
the
like
Plague
,
flie
to
him
,
confiding
in
thée
;
by
his
merits
and
prayers
we
may
be
delivered
from
all
poysonous
harms
,
as
also
from
all
dangers
of
Soul
and
Body
,
and
from
sudden
and
unforeséen
death
,
&
from
all
enemies
visible
and
invisible
,
each
Day
,
Hour
and
Moment
.
Through
our
Lord
,
&c.
SEbastian
the
Martyr's
praise
Let
's
sing
aloud
,
by
God
elected
,
Through
whom
the
languishing
decays
Of
deadly
Plagues
should
be
corrected
.
He
to
Christ
himself
devoted
,
Christ
would
have
our
worship
grace
him
,
Whom
he
has
so
far
promoted
,
As
in
Heav'nly
Seats
to
place
him
.
Our
sorrows
all
by
him
are
eas'd
,
Sebastian's
Merits
were
so
great
,
He
once
a
raging
Plague
appeas'd
;
And
if
we
now
his
help
intreat
,
His
name
will
prove
sufficient
charm
To
keep
us
from
this
threatning
harm
.
The
Pestilence
now
gives
no
Quarter
All
the
sad
people
in
despair
Grone
and
cry
,
O
holy
Martyr
,
Now
save
us
from
th'
infected
Ayre
.
Let
not
our
crimes
our
ruine
prove
As
for
our
guilt
they
justly
may
,
But
think
on
us
,
with
speed
remove
This
heavy
Plague
,
we
humbly
pray
.
May
we
from
this
sharp
Feaver's
rage
Safe
and
unhurt
hereafter
be
,
Whose
deadly
influence
asswage
Since
all
our
hopes
are
plac'd
in
thee
.
Be
thou
our
early
Guardian
Saint
,
Shield
us
from
mischiefs
when
't
is
late
,
Intreat
Heav'n
graciously
to
grant
A
revocation
of
our
Fate
.
Let
this
disease
when
thou
dost
plead
Obtain
no
farther
leave
to
slay
men
,
But
conquer'd
from
each
house
recede
;
To
which
let
every
Man
say
,
Amen
.
NOTES
.
THis
last
is
a
rare
piece
of
Devotion
;
and
if
you
observe
it
,
most
admirably
accords
with
what
we
find
,
Psal.
50.14
,
15.
Offer
unto
God
thanksgiving
,
and
pay
thy
vows
unto
the
most
High
,
and
call
upon
me
in
the
day
of
trouble
,
I
will
deliver
thee
,
and
thou
shalt
glorifie
me
.
Here
is
calling
upon
a
Saint
in
trouble
,
expecting
deliverance
from
a
Saint
,
praising
and
glorifying
a
Saint
,
without
any
taking
notice
of
God
at
all
,
only
that
he
would
do
it
for
them
.
I
would
fain
know
,
whether
if
all
this
had
been
said
to
Aaron
by
a
Jew
,
it
would
not
then
have
been
accounted
deservedly
Idolatry
;
and
if
so
,
What
makes
it
a
less
sin
,
or
none
at
all
in
a
Christian
?
I
am
sure
Idolatry
is
now
condemned
by
the
New
Testament
,
as
well
as
by
the
Old
;
and
I
would
fain
understand
where
our
Saviour
,
or
his
Apostles
have
given
us
a
new
notion
of
it
,
different
from
what
Men
had
of
Idolatry
before
.
But
here
again
,
we
are
sent
to
Visions
and
Revelations
,
and
they
must
bear
out
the
worship
of
this
Saint
,
though
never
so
absurd
,
and
set
him
up
for
a
powerful
Intercessor
in
the
case
of
the
Pestilence
.
For
Baronius
has
made
us
understand
the
secret
,
out
of
Paulus
Diaconus
,
ad
An.
680.
num.
58.
Tuncque
visibiliter
multis
apparuit
,
quia
bonus
&
malus
Angelus
,
&c.
(
speaking
of
the
terrible
Plague
at
Rome
and
Ticinum
.
)
"
Then
it
appeared
visibly
to
many
,
for
a
good
and
a
bad
Angel
by
Night
went
through
the
City
,
and
by
the
command
of
the
good
Angel
,
the
bad
,
who
seemed
to
carry
a
Hunting
staff
in
his
hand
,
as
often
as
he
smote
with
his
Staff
the
Door
of
any
House
,
so
many
People
dyed
out
of
that
House
,
the
Day
following
.
Then
it
was
said
by
Revelation
to
a
certain
Person
,
that
this
Plague
would
not
cease
,
till
the
Altar
of
S.
Sebastian
was
placed
in
the
Church
of
S.
Peter
ad
Vincula
;
which
being
done
,
and
the
Reliques
of
S.
Sebastian
brought
to
Rome
,
presently
upon
the
placing
the
Altar
in
the
said
Church
,
the
Plague
ceased
.
Baronius
adds
,
that
the
Altar
it self
remains
yet
entire
,
as
also
the
Image
of
the
said
holy
Martyr
in
Mosaick
work
.
And
from
hence
this
piece
of
Religion
is
propagated
to
Posterity
,
that
in
time
of
the
Plague
,
by
way
of
vow
,
the
Image
of
the
said
S.
Sebastian
,
is
wont
to
be
painted
in
divers
places
,
and
Altars
to
be
erected
to
his
memory
,
yea
and
Churches
to
be
built
.
We
are
also
farther
informed
by
Bollandus
(
ad
Januar.
20.
in
vit.
S.
Sebast
.
)
what
rare
vows
were
made
to
him
by
those
of
Milan
,
in
a
great
Plague
,
An.
1575.
They
chose
him
for
an
especial
Saint
to
implore
,
not
only
because
he
had
conferred
like
benefits
heretofore
in
other
places
;
but
chiefly
because
his
Mother
was
of
Milan
,
and
there
also
he
was
educated
;
and
they
vowed
,
if
he
would
succour
them
,
to
build
a
new
Church
in
Honour
of
this
Martyr
,
and
settle
a
maintenance
for
daily
offices
to
be
performed
in
it
;
to
celebrate
his
Annual
feast
,
with
a
Fast
the
Day
before
;
to
bring
solemn
oblations
to
his
Church
yearly
,
on
the
Day
of
this
vow
,
(
viz.
on
the
Ides
of
October
)
and
also
on
the
Day
of
his
Feast
:
to
offer
a
precious
Vessel
,
to
be
a
decent
receptacle
for
the
Martyrs
bones
;
and
several
other
things
of
like
nature
,
which
you
may
be
sure
were
so
obliging
to
him
,
that
they
could
not
fail
of
the
desired
success
.
Neither
does
the
Church
want
his
Reliques
,
or
they
their
miraculous
effects
;
for
though
he
lived
so
long
ago
(
viz.
An.
287.
)
that
hinders
not
,
but
that
in
several
Countreys
and
Cities
,
they
have
got
remarkable
portions
of
his
Body
;
nay
,
more
than
one
of
those
very
Arrows
with
which
he
was
transfixed
at
his
Martyrdom
,
are
shown
at
this
day
.
We
are
told
,
that
in
a
Church
of
Capua
,
this
Saints
Reliques
sanctifie
Water
(
as
we
heard
before
S.
Anthony's
did
Wine
)
which
is
preserved
for
the
infirm
,
&
is
so
often
called
for
,
that
they
are
fain
thus
to
Consecrate
it
,
more
than
once
a
Year
:
at
Ebersberg
in
Bavaria
they
have
the
Top
of
his
Scull
,
which
is
venerated
with
great
Religion
all
over
Germany
,
and
is
a
certain
amulet
against
the
Pestilence
;
it
being
so
included
in
Silver
,
that
People
may
drink
out
of
it
,
and
in
it
Arrows
are
Consecrated
,
which
are
great
preservatives
against
the
Plague
.
To
S.
Rocch
in
time
of
the
Plague
.
O
Quàm
magnificum
est
nomen
tuum
Beate
Rocche
,
qui
tuis
intercessionibus
multitudinem
languentium
nôsti
salvare
,
&
omnibus
nomen
tuum
gloriosum
commemorantibus
,
te
propitium
exhibere
;
veni
&
salva
nos
à
morbo
Epidemiae
,
&
aeris
temperiem
nobis
concede
.
Oremus
.
OMnipotens
sempiterne
Deus
,
qui
meritis
&
precibus
Beatissimi
Rocchi
Confessoris
tui
,
quandam
pestem
generalem
revocâsti
;
praesta
supplicibus
tuis
,
ut
qui
pro
simili
peste
revocanda
,
ad
ipsum
sub
tua
confugiunt
fiducia
,
ipsius
gloriosi
confessoris
tui
precamine
,
ab
ipsa
peste
Epidemiae
&
ab
omni
perturbatione
liberentur
.
Per
Dominum
,
&c.
Antiphona
.
O
Blessed
Rocch
,
how
magnificent
is
thy
Name
,
who
by
thy
intercessions
knowest
how
to
save
a
Multitude
of
languishing
People
,
and
to
show
thy self
propitious
to
all
that
commemorate
thy
glorious
Name
;
come
and
save
us
from
the
Plague
,
and
grant
to
us
a
good
temperature
of
Ayre
.
Let
us
Pray
.
ALmighty
everlasting
God
,
who
by
the
Merits
and
Prayers
of
the
most
Blessed
Rocch
thy
Confessor
,
didst
remove
a
certain
general
Plague
;
grant
to
thy
Suppliants
,
that
they
who
for
the
removing
the
like
Plague
,
fly
to
him
,
confiding
in
thée
,
by
the
prayer
of
this
glorious
Confessor
,
they
may
be
fréed
from
the
Pestilence
,
&
from
all
perturbation
.
Through
our
Lord
,
&c.
But
more
fully
in
the
Horae
Sec.
us
.
Rom.
and
in
the
end
of
the
office
of
the
Bl.
Virgin
,
Paris
1615.
Anaphona
.
AVe
Roche
sanctissime
,
nobili
natus
sanguine
,
Crucis
signaris
schemate
sinistro
tuo
latere
:
Roche
peregre
profectus
,
pestiferos
curas
tactus
,
Aegros
sanas
mirificè
,
tangendo
salutiferé
.
Vale
Roche
Angelicae
vocis
citatus
famine
,
Qui
potens
es
Deificè
,
à
cunctis
pestem
pellere
.
Oremus
.
DEus
,
qui
Beato
Rocho
per
Angelum
tuum
,
tabulam
eidem
afferentem
promisisti
,
ut
qui
ipsum
piè
invocaverit
,
à
nullo
pestis
cruciatu
laederetur
;
praesta
quaesumus
,
ut
qui
ejus
memoriam
agimus
,
ipsius
meritis
&
precibus
,
à
mortifera
peste
corporis
&
animae
liberemur
.
Per
Dominum
,
&c.
ALL
hail
St.
Rocch
,
to
noble
blood
ally'd
,
Markt
with
the
sign
o'th'cross
on
thy
left
side
;
Plagues
felt
thy
vertue
in
a
forreign
Land
,
The
sick
were
cur'd
,
toucht
by
thy
saving
hand
.
Farewell
great
Saint
,
whom
Angels
greet
,
we
may
,
Whose
power
,
like
Gods
,
does
drive
all
plagues
away
.
Let
us
Pray
.
O
God
,
who
didst
promise
to
blessed
Roch
,
by
an
Angel
that
brought
a
Table
to
him
,
that
he
who
piously
invoked
him
,
should
be
hurt
by
no
tormenting
Plague
;
grant
we
beséech
thée
,
that
we
who
kéep
his
memory
,
by
his
merits
and
prayers
may
be
fréed
from
the
deadly
Plague
both
of
Soul
and
Body
.
By
our
Lord
,
&c.
NOTES
.
THe
Legend
upon
which
these
Prayers
are
founded
,
is
set
down
in
a
large
Prosa
(
as
they
call
it
)
in
the
Mass
de
S.
Roccho
,
which
we
find
in
the
old
Roman
,
and
Salisbury
Missals
and
Breviary
,
which
begins
thus
.
In
honore
salvatoris
sancti
Rocchi
confessoris
agatur
memoria
.
Where
it
mentions
his
being
born
with
the
sign
of
the
Cross
on
his
left
side
;
and
that
,
as
a
token
of
his
future
Sanctity
,
when
he
was
a
Child
,
on
Wednesdays
and
Fridays
he
would
never
suck
but
once
a
day
,
(
so
keeping
these
as
fasting
days
,
by
which
we
may
guess
at
the
likelihood
of
the
rest
of
the
story
,
as
)
that
he
cured
Men
of
the
Plague
,
by
onely
making
the
sign
of
the
Cross
upon
them
;
and
how
a
little
Dog
brought
him
Bread
,
&
an
Angel
healed
him
himself
of
the
Plague
:
And
then
follows
the
story
of
his
being
in
Lombardy
,
where
he
dyed
,
and
how
an
Angel
delivered
him
a
Table
,
written
in
Golden
Letters
by
Gods
own
hand
,
with
the
name
of
S.
Rocch
in
it
,
and
a
promise
that
whosoever
did
commemorate
this
Saint
,
should
be
delivered
from
,
or
cured
of
the
Plague
,
and
it
ends
thus
.
Tu
qui
Deo
es
tam
charus
,
Et
in
luce
valdè
clarus
,
Sana
tuos
famulos
;
Er
à
peste
nos
defende
,
Opem
nobis
ac
impende
Contra
mortis
stimulos
:
Vir
tam
potens
,
tam
beatus
Cum
honore
collocatus
In
coelesti
curia
,
Voto
,
voce
veneretur
Ut
per
ipsum
nobis
detur
Christi
frui
gloria
.
Amen
.
O
thou
great
Saint
,
who
art
to
God
so
dear
,
And
brightly
shin'st
in
light
above
so
clear
;
Heal
us
thy
servants
,
and
from
Plague
defend
us
,
Against
its
killing
Darts
thy
succor
lend
us
.
Well
may
we
venerate
a
man
so
great
,
So
blest
,
with
honour
plac'd
in
heavenly
seat
;
Our
vows
and
pray'rs
we
make
to
him
,
that
we
Hereafter
may
by
him
Christs
glory
see
.
Amen
.
This
Saint
is
venerated
upon
the
same
account
with
S.
Sebastian
,
for
delivering
many
Cities
of
Italy
from
the
Plague
by
the
sign
of
the
Cross
;
and
you
may
well
think
there
was
something
more
than
ordinary
in
his
signing
,
when
Surius
(
in
his
life
)
tells
us
,
that
to
preserve
a
Cardinal
from
the
Plague
,
he
made
a
cross
upon
his
Fore-head
,
and
the
impression
of
it
pierced
his
skin
,
as
if
the
cross
had
been
burnt
in
with
a
hot
Iron
.
His
veneration
was
decreed
with
great
solemnity
,
by
the
Order
of
a
General
Council
.
For
so
Baronius
informs
us
,
(
upon
the
Roman
Martyrologie
,
Aug.
16.
)
In
the
Year
1414
,
(
about
an
100
Years
after
his
death
)
the
Fathers
of
the
Council
of
Constance
,
for
the
driving
away
a
Plague
that
was
begun
,
decreed
that
the
honours
due
to
the
Saints
,
should
be
bestowed
on
him
;
for
with
solemn
pomp
they
brought
his
Image
through
the
City
,
all
the
People
accompanying
it
,
which
being
done
,
the
Plague
presently
stayed
.
And
from
thence
was
the
example
taken
,
that
every
where
his
venerable
Images
,
Altars
,
Chappels
,
and
lastly
Temples
were
erected
.
To
St.
Marguerite
for
Women
with
Child
.
THere
is
a
famous
Legend
of
this
Saint
in
the
old
Roman
and
Sarisbury
Breviaries
.
(
on
the
26.
of
July
.
)
In
which
these
passages
are
remarkable
.
She
desired
of
God
,
that
she
might
have
a
conflict
face
to
face
with
the
Devil
,
that
hitherto
had
been
her
secret
and
hidden
enemy
.
Then
the
Devil
appeared
in
the
terrible
shape
of
a
Dragon
,
and
swallowed
her
up
:
but
she
presently
arming
her self
with
the
sign
of
the
Cross
,
the
Dragon
burst
asunder
,
and
the
Virgin
came
unhurt
out
of
his
Belly
.
Afterwards
she
saw
another
Devil
,
like
a
black
man
sitting
,
whom
she
catching
by
the
Hair
,
threw
him
to
the
ground
,
and
put
her
right
Foot
upon
the
Crown
of
his
Head
,
and
bid
him
tell
her
what
he
was
.
The
Devil
said
,
lift
up
your
Foot
from
my
Crown
,
that
I
may
speak
:
Then
he
told
her
,
that
he
was
one
of
those
Spirits
which
Solomon
shut
up
in
a
brazen
Vessel
,
and
the
Babylonians
coming
,
and
thinking
to
have
found
Gold
in
it
,
broke
it
,
and
so
we
flew
away
.
She
also
made
him
confess
his
arts
of
fraud
and
wickedness
,
and
why
he
so
miserably
tempted
the
Christians
;
Et
pedem
virgo
sublevans
,
mox
velut
fumus
evanuit
,
and
lifting
up
her
Foot
,
presently
the
Devil
vanished
like
smoak
.
[
This
was
a
notable
trick
of
S.
Marguerite
,
thus
by
putting
the
Devil
to
pain
,
to
make
him
confess
the
Secrets
of
his
own
Trade
and
Rogueries
;
but
S.
Bernard
made
a
worse
fool
of
him
,
and
cunningly
over-reached
the
Devil
,
to
the
discovery
of
a
secret
which
concerned
Mens
salvation
,
and
such
a
Secret
,
as
no
good
Angel
ever
told
any
Man
,
out
of
his
own
pure
good
will
,
the
like
.
For
thus
I
find
it
in
a
Rubrick
of
the
Salisbury
Hours
.
(
fol.
123.
)
Whan
Saint
Bernard
was
in
his
Prayers
,
the
Dyuell
said
unto
him
;
I
know
that
there
be
certeyn
Verses
in
the
Sawter
,
who
that
say
them
dayly
shall
not
perish
,
and
he
shall
have
knowledge
of
the
day
that
he
shall
dye
.
But
the
Fende
wolde
not
showe
them
to
S.
Bernard
:
Than
said
S.
Bernard
,
I
shall
say
dayly
the
hole
Sawter
.
The
Fende
consideringe
that
S.
Bernard
shall
do
so
moche
profyte
and
goode
labor
;
so
he
shewed
him
thys
Verses
.
The
Verses
are
there
set
down
,
which
begin
thus
,
O
bone
Jesu
.
Illumina
oculos
meos
,
&c.
Before
every
Verse
,
as
if
it
was
intended
for
a
charm
,
is
set
commonly
,
a
hard
name
of
Greek
or
Hebrew
;
as
,
O
Adonai
.
Locutus
sum
,
&c.
O
Heloy
.
Periit
fuga
à
me
&c.
And
so
before
others
,
O
Emanuel
,
O
Agyos
,
O
Raby
,
O
Tetragrammaton
:
and
there
also
,
among
the
rest
of
the
precious
Devotions
,
(
which
were
all
taught
him
I
suppose
by
the
Devil
,
for
I
find
no
distinction
mentioned
)
is
that
unintelligible
and
nonsensical
Prayer
,
(
which
was
mentioned
at
the
beginning
of
the
Book
)
Peto
Domine
Jesu
,
&c.
]
When
she
came
to
dye
,
she
prayed
of
God
,
that
whosoever
writ
,
read
or
heard
of
her
passion
,
might
obtain
pardon
of
his
sins
,
and
whosoever
would
build
a
Church
to
her
honour
,
and
minister
Candles
out
of
his
just
labour
for
her
service
,
might
have
whatsoever
he
asked
that
belonged
to
his
salvation
:
and
in
a
more
especial
manner
(
signanter
)
she
prayed
for
Women
in
Labour
,
that
when
they
invoked
her
Patronage
,
they
might
have
a
speedy
Delivery
,
and
escape
the
Danger
,
and
that
the
Infant
might
be
born
without
any
defect
of
its
Members
.
When
she
had
done
praying
,
there
was
a
great
Thunder
,
and
a
Dove
came
from
Heaven
,
saying
,
Blessed
art
thou
Margaret
,
the
Spouse
of
Christ
,
behold
,
thy
Petitions
are
granted
thee
by
Christ
,
come
into
the
rest
of
the
Heavenly
Countrey
.
If
these
Requests
and
Answer
can
be
supposed
to
be
true
,
Saint
Marguerite
,
for
my
Money
;
I
see
no
need
of
any
other
Saint
to
pray
to
:
and
indeed
I
must
commend
the
wisdome
of
the
Later
Popes
in
leaving
all
this
out
of
the
present
Breviaries
;
for
this
one
story
would
else
have
been
enough
to
have
spoiled
the
Market
of
the
other
Saints
.
If
any
one
have
a
mind
to
see
this
at
large
,
and
much
more
,
let
him
consult
her
Life
,
written
in
French
Verses
,
at
the
end
of
the
Office
of
the
Bl.
Virgin
,
Printed
at
Paris
,
1615.
To
which
also
the
Women
with
Child
are
beholden
,
for
furnishing
them
with
a
Prayer
to
her
,
though
the
Publick
Offices
of
the
Church
are
very
sparing
herein
,
being
willing
,
I
suppose
,
that
the
Bl.
Virgin
should
have
all
the
custome
in
this
case
,
as
you
may
hear
more
hereafter
.
The
Prayer
is
this
which
follows
,
which
I
will
not
trouble
my self
to
translate
into
English
Meeter
,
because
so
many
now
a-days
understand
the
French.
Oraison
de
S.
Marguerite
,
a
dire
pour
les
Femmes
grosses
.
MAdam
Saincte
Marguerite
,
Digne
vierge
de
Dieu
eslite
,
Qui
le
servis
des
ta
jeuness
,
Plein
de
grace
&
de
sagesse
;
Qui
pour
l'amour
de
Dieu
nostre
sire
,
Souffris
tourmens
&
grief
Martyre
;
Qui
le
Dragon
parmy
Fendis
,
Et
du
Tyran
te
deffendis
;
Qui
vainquis
l'ennemy
d'enfer
En
prison
fermee
de
fer
;
Qui
a
Dieu
fis
mainte
requeste
Quand
on
te
voulut
couper
la
teste
,
Et
par
speciale
,
que
Femme
Grosse
d'enfant
,
qui
à
toy
Dame
De
coeur
devot
retourneroit
,
Et
qui
ton
aide
requerroit
,
Que
Dieu
de
peril
la
gardast
,
Et
de
l'aider
point
ne
tardast
.
Si
te
supplie
Vierge
honoree
,
Noble
Martyre
&
bien
heuree
,
Par
ta
piteuse
passion
Et
ta
Saincte
petition
,
Que
Dieu
vuelles
pour
moy
prier
Et
doucement
luy
supplier
,
Que
par
pitié
,
il
me
conforte
,
Et
douleurs
qu'il
faut
que
je
porte
,
Et
sans
peril
d'ame
et
de
corps
Face
mon
enfant
yssit
hors
,
Sain
&
Sauf
,
et
que
je
le
voye
Baptisé
à
bien
&
à
joye
;
Et
si
de
viure
il
à
espace
Il
luy
doint
son
amour
et
grace
Parquoy
si
sainctement
il
serue
Que
la
gloire
des
cieux
desserue
;
Et
aux
autres
en
cas
semblable
,
Soit
par
toy
amy
favorable
.
Ainsi
soit
il
.
There
is
one
thing
I
must
farther
remark
,
which
we
meet
with
not
only
in
this
story
of
S.
Marguerite
,
but
in
Twenty
other
Lives
of
the
Saints
beside
:
viz.
The
Admirable
Petitions
they
made
to
God
before
they
dyed
,
together
with
the
promises
and
priviledges
they
obtained
in
answer
to
their
requests
.
God
was
very
free
,
you
will
say
,
in
a
grant
he
made
to
S.
Oringa
;
when
he
communicated
to
her
one
of
his
own
properties
,
viz.
The
knowing
peoples
thoughts
,
as
a
reward
of
her
modesty
and
chastness
,
and
this
too
without
her
asking
:
(
that
we
read
of
)
For
,
we
are
told
,
that
God
promised
to
her
,
that
because
she
had
never
cast
her
eyes
upon
the
face
of
any
man
,
she
should
(
for
the
future
.
)
be
able
to
see
into
the
inmost
secrets
of
the
heart
of
any
Man
whose
face
she
would
look
upon
.
But
commonly
the
Priviledges
they
boast
of
given
to
the
Saints
,
were
in
answer
to
their
Petitions
;
though
most
of
them
are
such
,
as
are
no
ways
becoming
any
Saint
to
ask
,
nor
God
to
grant
.
To
instance
in
a
few
here
:
(
passing
over
many
that
have
been
named
already
,
and
others
which
we
may
have
occasion
to
mention
afterwards
.
)
We
are
told
of
four
Petitions
that
S.
Maidoc
made
to
God
,
which
according
to
the
plain
sence
of
the
words
,
express
either
little
Piety
or
Charity
,
but
all
of
them
,
a
great
regard
that
he
had
to
himself
:
and
yet
these
Petitions
are
said
to
be
made
,
The
1.
Petition
was
,
That
whosoever
of
the
Kingly
race
of
the
Lagenienses
,
especially
of
the
Seed
of
Brandubius
,
should
sit
in
the
Seat
of
Maidoc
,
and
dye
in
it
,
might
not
be
with
him
in
Heaven
.
This
sitting
in
the
Seat
of
Maidoc
,
Colganus
explains
,
by
violent
seising
upon
the
possessions
of
his
Church
at
Fearna
,
and
holding
them
in
possession
without
repentance
to
his
death
;
he
prays
that
such
a
one
might
not
be
saved
:
which
is
either
a
very
foolish
Prayer
,
or
very
uncharitable
.
To
pray
that
a
Sacrilegious
Person
,
dying
in
impenitency
,
may
not
come
to
Heaven
,
is
like
praying
that
a
stone
may
not
fly
upward
into
the
Ayre
:
the
weight
of
such
a
ones
sins
will
depress
him
,
without
any
other
hinderance
to
keep
him
down
:
but
if
the
Prayer
refers
to
such
a
severe
punishment
of
his
crime
,
that
he
may
never
have
the
grace
to
repent
,
and
be
saved
;
this
is
not
becoming
any
Christian
to
desire
towards
his
greatest
enemies
;
much
less
fit
for
this
Saint
to
wish
it
,
towards
the
race
of
this
King
,
who
(
as
his
Life
tells
us
)
was
his
mighty
Benefactour
,
and
had
bestowed
upon
him
that
Land
,
whereon
he
built
his
Monastery
.
The
2d
.
Petition
breaths
the
same
fiery
spirit
;
That
whosoever
of
his
Monks
should
deny
him
,
and
prove
a
fugitive
from
him
,
such
a
one
,
in
like
manner
,
might
not
be
with
him
in
Heaven
.
The
3d.
Request
was
;
That
Hell
might
not
imprison
those
after
the
Day
of
Judgment
,
who
should
be
buried
in
his
Church-yard
.
This
,
says
Colganus
,
is
to
be
understood
of
Catholicks
,
devoutly
desiring
to
be
buried
there
:
but
,
by
his
favour
,
the
words
are
so
general
,
that
I
cannot
see
,
but
that
an
Heretick
may
have
as
much
benefit
by
this
grant
as
any
other
Person
;
especially
since
the
rule
of
interpretation
in
this
case
is
,
that
Favores
sunt
ampliandi
,
Favours
are
to
be
understood
in
the
largest
sence
;
and
it
's
to
be
hoped
,
that
S.
Maidoc
,
if
he
had
any
foresight
in
him
,
took
care
before
he
dyed
,
to
Consecrate
a
good
large
burying
place
;
since
,
without
doubt
,
if
this
was
a
known
grant
,
there
was
like
to
be
great
crowding
hither
from
all
parts
,
and
People
would
not
be
more
careful
,
in
their
last
Will
and
Testament
,
to
commend
their
Souls
into
God's
hands
,
than
to
commit
their
Bodies
to
be
buried
in
this
sacred
ground
:
Only
I
observe
one
good
help
in
this
case
;
that
the
same
priviledge
,
totidem
verbis
,
The
4.
Petition
was
,
That
he
might
every
day
deliver
one
Soul
out
of
Purgatory
,
until
the
Day
of
Judgment
.
This
was
a
pretty
request
for
a
Saint
to
ask
,
that
he
himself
might
do
it
;
and
argues
that
he
had
no
mean
opinion
of
his
own
merits
,
but
thought
that
he
was
furnisht
with
a
full
stock
and
treasury
of
them
,
that
Souls
might
spend
upon
them
thus
daily
,
even
till
the
last
day
:
S.
Kieran
was
a
little
more
modest
in
another
request
that
he
made
[
*
](A56589-e87800-b)
*
Colganus
,
ibid.
,
(
because
the
favour
depended
upon
a
condition
,
and
was
not
absolute
,
as
this
was
)
viz.
That
whosoever
honoured
the
Festival
of
his
Birth-day
,
might
be
rich
in
this
World
,
and
obtain
rest
in
the
World
to
come
.
But
who
can
believe
,
that
God
was
as
free
in
his
Grants
,
as
these
Saints
were
foolish
in
their
asking
?
I
may
then
believe
,
that
all
the
Irish
Devoto's
to
this
last
Saint
were
saved
,
when
I
can
be
perswaded
that
they
were
all
rich
;
but
till
then
,
the
Defender
of
these
ridiculous
stories
,
must
not
think
that
he
has
made
them
good
,
when
he
has
told
a
great
many
others
like
them
.
It
may
not
be
amiss
however
to
relate
some
of
those
special
Priviledges
,
33
,
34.
that
we
may
a
little
better
understand
to
what
heights
of
folly
superstition
may
advance
.
We
are
told
then
,
that
Gregory
Turonensis
mentions
Christ's
Grant
to
S.
Laurence
,
that
every
Friday
he
should
deliver
one
Soul
out
of
Purgatory
pains
.
The
Cistersians
boast
,
that
it
was
granted
by
the
Intercession
of
the
Bl.
Virgin
,
that
the
Devil
should
have
no
power
over
any
one
,
who
at
his
death
was
cloathed
in
their
habit
:
and
we
are
informed
,
that
it
had
like
to
have
cost
a
Monk
of
that
Order
very
dear
,
Monastici
habitus
Sacramentum
,
the
Sacrament
of
his
Habit
,
had
pull'd
off
his
Cowl
,
to
give
him
some
relief
in
the
heats
of
his
Feaver
,
and
so
he
dyed
unhabited
:
who
though
he
was
conducted
very
civilly
by
good
Angels
,
to
the
Gates
of
Paradise
,
yet
the
Keepers
that
stood
there
,
refused
to
give
him
any
entrance
;
no
not
though
his
conducting
Angels
urged
much
his
good
Life
and
strict
Devotion
,
yet
all
this
would
not
do
;
for
it
was
answered
,
that
by
an
Eternal
Law
it
was
established
,
that
no
Monk
should
enter
in
at
those
Gates
without
his
Hood
;
and
so
the
Gates
being
shut
upon
him
,
he
stood
trembling
without
,
expecting
every
moment
to
receive
the
sad
sentence
of
damnation
;
Onely
Christ
the
Judge
was
so
merciful
,
that
he
restored
him
to
life
again
,
for
so
long
a
time
,
till
he
repenting
of
this
neglect
,
might
be
habited
in
his
Cowl
,
and
so
be
fit
without
impediment
to
enter
into
Paradise
.
[
*
](A56589-e88040-b)
*
To
insinuate
the
better
,
how
safe
a
Man
is
,
and
secure
of
going
to
Heaven
,
when
he
is
habited
aright
;
they
bring
stories
,
to
perswade
people
,
that
the
Devil
watches
,
as
a
Cat
does
for
a
Mouse
,
to
find
any
one
throwing
off
his
habit
,
that
he
may
have
then
a
prey
of
him
.
For
thus
I
find
Thom.
Cantipratanus
(
Lib.
1.
de
Mirac
.
sui
temp.
cap.
7.
s
.
4.
)
telling
such
another
Fable
as
this
.
How
a
Monk
in
the
heats
of
a
great
Feaver
,
had
put
off
his
Cowl
;
and
suddenly
such
a
noise
and
crack
was
heard
,
as
if
the
whole
building
was
tumbling
down
;
which
a
ho
y
Man
hard
by
at
his
prayers
,
being
terrified
with
,
the
Devil
appeared
to
him
,
saying
:
I
raised
this
great
noise
in
indignation
,
because
thou
hinderedst
me
by
thy
Prayers
,
from
snatching
that
Monk
bodily
to
be
tormented
,
who
had
thrown
off
the
Habit
of
his
Order
.
So
little
wit
these
Inventors
of
Lies
have
,
to
bring
in
the
Devil
too
,
discovering
secrets
to
his
own
prejudice
,
when
he
need
not
;
for
any
one
may
see
,
that
this
appearance
and
discourse
of
his
,
would
for
the
future
prevent
all
his
opportunities
of
seizing
upon
such
careless
People
at
unawares
.
The
Carmelite
Friers
also
,
are
this
way
as
well
secured
of
their
salvation
,
as
they
can
wish
:
for
in
the
Year
1250.
one
Simon
Stock
an
English-man
,
great
devotion
these
words
,
Flos
Carmeli
,
vitis
florigera
,
Splendor
coeli
,
virgopuerpera
Singularis
.
Mater
mitis
,
sed
viri
nescia
,
Carmelitis
da
privilegia
Stella
maris
.
Thou
flower
of
Carmel
,
and
thou
flowring
Vine
,
Whose
glorious
Face
makes
Heaven
brighter
shine
,
Virgin
and
Mother
both
,
without
compare
.
A
Mother
mild
,
who
yet
no
Man
didst
know
,
On
us
poor
Carmelites
deign
to
bestow
Some
special
boon
,
who
art
the
Sea's
bright
Star.
This
Devotion
was
so
pleasing
to
the
Bl.
Virgin
,
that
she
appeared
after
this
to
him
,
accompanied
with
a
multitude
of
Angels
,
holding
the
Scapulare
(
a
Garment
)
of
that
Order
in
her
hands
,
and
said
:
This
shall
be
a
priviledge
to
thee
,
and
to
all
Carmelites
,
Whosoever
dies
in
this
habit
shall
escape
Eternal
Fire
,
whosoever
dies
in
this
shall
be
saved
.
There
is
also
another
famous
priviledge
granted
to
the
Carmelites
Scapular
,
Whosoever
should
be
buried
therein
,
should
not
be
held
in
Purgatory
pains
,
beyond
the
Saturday
next
after
the
day
of
his
death
.
This
priviledge
was
approved
and
confirmed
by
several
Popes
.
John
XXII
.
in
his
Bull
from
Lyons
,
March
3.
and
in
the
6th
.
Year
of
his
Popedome
,
has
these
words
:
I
by
the
power
I
have
received
do
confirm
this
indulgence
on
Earth
,
as
Christ
for
the
Merits
of
the
Bl.
Virgin
has
granted
it
in
Heaven
.
This
was
also
afterwards
confirmed
by
Pope
Alexander
V.
by
Clement
VII
.
Sixtus
V.
Gregory
XIV
.
and
Clement
VIII
.
The
Bull
of
Pope
Clement
the
VII
.
dated
May
13.
1528.
(
which
begins
thus
,
Dilecti
filii
,
&c.
)
has
these
words
in
it
.
Mary
the
glorious
Virgin
and
Mother
of
God
,
on
the
Saturday
(
which
is
the
Virgins
day
)
after
the
death
of
such
Persons
(
so
habited
)
will
visit
them
,
and
free
their
Souls
from
the
pains
of
Purgatory
.
Where
by
the
way
we
may
make
one
new
discovery
,
that
though
,
for
ought
I
know
,
Sunday
may
be
a
good
day
of
the
Week
to
be
born
on
;
and
may
be
a
very
comfortable
day
whilst
one
lives
;
yet
it
is
,
according
to
this
,
a
very
sad
and
ill
day
to
dye
on
:
For
,
let
a
Man
have
never
so
much
favour
shew'd
him
,
you
see
he
must
lye
almost
one
whole
Week
in
Flames
,
if
he
chance
to
go
out
of
the
World
on
that
Day
.
But
there
is
nothing
of
this
nature
,
has
made
so
great
a
noise
,
as
the
priviledges
granted
by
our
Saviour's
own
mouth
to
Seraphical
S.
Francis.
As
1.
That
whosoever
shall
love
his
Order
in
his
heart
,
how
great
a
sinner
soever
he
be
,
he
shall
find
mercy
from
the
Lord
.
2.
That
none
in
the
Habit
of
a
Franciscan
,
can
make
an
ill
end
,
and
that
whosoever
shall
chuse
to
live
ill
in
that
Order
,
shall
not
be
able
to
continue
in
it
long
.
The
3d.
is
more
known
than
any
of
the
other
,
viz.
The
Priviledges
granted
by
Christ
to
his
Church
near
Assisium
in
Italy
,
called
S.
Maria
de
Angelis
,
or
Portiuncula
;
and
in
memory
of
the
grant
,
a
Festival
was
appointed
on
the
2d
.
of
August
,
which
even
after
the
reformation
of
the
Breviary
by
Pope
Pius
V.
was
allowed
by
him
to
be
still
observed
by
the
Franciscans
;
and
has
a
place
at
the
end
of
his
Breviary
in
the
Proprium
Festorum
ordinis
Minorum
,
under
the
Title
of
Festum
Consecrationis
Ecclesiae
S.
Mariae
de
Angelis
,
quod
appellatur
Festum
Portiunculae
.
The
story
is
worth
the
setting
down
,
out
of
the
Lessons
of
that
Feast
,
and
out
of
Gononus
his
Chronicon
,
where
the
circumstances
are
given
us
more
at
large
;
which
is
as
follows
.
In
the
Year
1221.
as
S.
Francis
one
Night
was
praying
for
sinners
,
an
Angel
of
the
Lord
appeared
to
him
,
commanding
him
to
go
to
the
Church
aforesaid
;
for
there
Christ
with
his
Mother
,
and
a
Multitude
of
Angels
expected
him
.
The
Message
filled
him
with
incredible
joy
,
and
he
presently
arose
and
went
to
the
Church
,
whither
when
he
came
,
and
saw
Christ
and
his
Mother
standing
on
the
right
hand
,
with
fear
and
reverence
he
fell
flat
upon
his
face
,
unto
whom
Christ
spake
thus
,
as
he
lay
prostrate
.
O
Francis
,
thou
and
thine
are
very
sollicitous
for
the
salvation
of
Souls
;
therefore
I
give
thee
leave
to
ask
something
of
me
,
for
the
common
consolation
and
salvation
of
Souls
,
and
for
the
honour
of
my
Name
;
for
thou
art
given
for
the
salvation
of
Nations
,
and
for
the
reparation
of
my
Church
:
S.
Francis
being
a
while
in
a
rapture
,
at
the
contemplation
of
so
great
Majesty
,
when
he
came
to
himself
,
he
prayed
thus
.
O
our
most
holy
Father
,
I
miserable
sinner
beseech
thee
,
that
thou
wouldst
vouchsafe
to
bestow
this
grace
upon
Mankind
,
that
all
and
every
Person
that
comes
to
this
place
,
and
enters
this
Church
,
may
obtain
an
Universal
Pardon
and
Indulgence
of
all
their
sins
,
which
they
shall
make
confession
of
to
the
Priest
.
I
also
intreat
the
Bl.
Virgin
thy
Mother
,
the
Advocate
of
Mankind
,
that
for
the
obtaining
this
request
,
she
would
vouchsafe
to
intercede
with
thy
most
glorious
Majesty
.
The
Queen
of
Heaven
being
moved
by
the
Prayers
of
her
Servant
Francis
,
began
immediately
to
pray
to
her
Son
in
this
manner
.
O
most
High
and
Almighty
God
,
I
intercede
with
thy
Deity
,
and
humbly
beseech
thee
,
that
thou
wouldst
vouchsafe
to
grant
the
requests
of
this
poor
Francis.
The
Lord
Christ
presently
replyed
;
Brother
Francis
,
it
's
a
great
thing
thou
hast
asked
,
but
thou
shalt
obtain
greater
.
Know
therefore
that
I
admit
thy
Petition
;
but
I
will
have
thee
to
go
to
my
Vicar
,
who
has
the
power
of
binding
and
loosing
in
Heaven
and
Earth
,
and
require
this
Indulgence
of
him
in
my
Name
.
On
the
morrow
after
S.
Francis
went
to
the
Pope
,
laid
open
before
him
Christ's
mandate
,
intreating
him
,
that
what
pleased
Christ
,
Roman
Court
was
wont
to
grant
such
an
Indulgence
:
The
Cardinals
also
that
were
present
,
opposed
the
grant
;
saying
,
That
the
consequence
of
it
would
be
,
that
the
Indulgences
of
the
Holy
Land
,
and
of
the
Holy
Apostles
,
S.
Peter
and
Paul
,
would
be
neglected
.
But
the
Pope
at
length
understanding
,
that
it
was
the
Divine
pleasure
it
should
be
so
,
he
granted
to
S.
Francis
a
plenary
and
free
and
perpetual
Indulgence
;
but
it
was
to
take
place
only
on
one
natural
day
of
every
year
,
that
is
,
from
,
the
Vespers
of
the
Calends
of
August
,
to
the
Vespers
of
the
next
day
,
which
was
the
Anniversary
day
of
the
said
Churches
consecration
.
By
this
one
Revelation
to
S.
Francis
,
here
are
so
many
doubtful
Points
determined
,
(
concerning
Indulgences
,
the
Authority
of
the
Pope
,
as
Vicar
of
Christ
,
the
necessity
of
private
confessions
to
the
Priests
,
the
intercession
of
the
Bl.
Virgin
)
that
may
well
give
us
Protestants
just
cause
of
suspition
,
that
the
Pope
had
a
greater
hand
in
this
grant
,
than
Christ
had
.
As
for
those
of
this
Church
,
who
are
bound
to
believe
the
truth
of
that
,
which
has
been
confirmed
by
15.
Popes
(
and
which
one
of
the
later
of
them
,
other
Indulgences
,
this
was
declared
by
his
Letters
,
to
be
excepted
and
left
untouched
)
I
can
only
pitty
the
wretched
temptation
,
which
the
common
people
especially
are
perpetually
exposed
to
,
by
such
grants
,
of
laying
as
much
stress
upon
the
keeping
of
a
day
,
visiting
an
Altar
,
or
a
Church
,
dying
in
such
a
Habit
,
and
being
buried
in
such
a
place
,
to
procure
the
pardon
of
their
sins
,
and
to
promote
their
Salvation
,
as
upon
inward
moral
goodness
,
and
purity
of
heart
and
life
.
In
the
former
cases
,
Miracles
and
Revelations
are
rung
in
their
Ears
,
to
give
a
mighty
reputation
to
those
little
and
easie
observances
;
and
the
defects
of
the
Later
are
pretended
to
be
supplied
by
the
use
of
the
other
,
as
the
imperfection
of
Attrition
by
the
Sacraments
of
the
Church
:
but
when
were
they
told
,
that
a
balking
of
these
usages
,
would
not
prove
dangerous
to
a
person
otherwise
studious
of
piety
?
No
,
no
;
the
contrary
is
the
business
of
this
Church
;
amidst
a
great
loosness
of
manners
,
which
they
connive
at
and
tolerate
,
they
furnish
the
People
with
frightful
stories
,
to
oblige
them
to
all
the
exactness
and
care
imaginable
,
about
postures
and
habits
,
and
trifling
rules
of
Orders
.
Here
now
,
a
Convert
did
but
happen
in
the
hot
Summer
time
,
to
sleep
in
a
posture
not
modest
enough
(
though
no
body
saw
it
till
afterwards
)
and
the
Devil
,
Claraevall
Abbey
,
it
seems
the
purity
of
his
Order
was
nastiness
,
if
it
was
a
crime
to
wash
his
stockings
)
but
as
the
Man
was
doing
this
,
he
heard
a
Voice
cry
,
Smite
him
,
Smite
him
;
and
immediately
he
felt
two
grievous
blows
given
him
,
one
on
his
Head
,
the
other
on
his
Feet
;
whereupon
he
returned
pale
and
trembling
to
his
place
,
confessed
humbly
his
fault
,
and
described
his
invisible
strokes
,
how
that
both
of
them
crept
inwardly
along
,
one
from
his
Head
,
and
the
other
from
his
Feet
,
and
that
he
should
dye
,
when
those
strokes
were
joyned
in
his
heart
;
and
so
it
proved
,
for
he
dyed
of
them
in
a
short
time
.
These
and
20.
other
such
ridiculous
stories
they
tell
;
the
effect
of
which
is
,
the
frighting
Men
into
silly
and
superstitious
fears
and
observances
,
whilst
the
undoubted
commands
of
our
Saviour
are
more
neglected
,
and
lye
unregarded
.
To
S.
Cosma
and
S.
Damian
,
for
success
in
taking
Physick
.
INclyte
Cosma
vale
,
salveque
sacer
Damiane
,
In
quibus
enituit
gloria
Martyrii
.
Sumite
nostrarum
petimus
jubilamina
laudum
,
Et
nobis
medicam
ferte
salutis
opem
.
Oremus
.
INfirmitates
nostras
,
tam
mentis
quàm
corporis
,
respice
quaesumus
Omnipotens
Deus
;
&
dignare
intercedentibus
sanctis
Martyribus
tuis
Cosmâ
&
Damiano
,
cunctis
nostris
mederi
languoribus
.
Per
Dominum
,
&c.
GReat
Cosma
and
blest
Damian
,
all
Hail
;
Whose
Heads
are
grac't
with
Martyrs
glorious
Bayes
;
Receive
the
Tribute
of
our
joyful
praise
,
And
bring
your
Med'cines
,
healing
every
aile
.
Let
us
Pray
.
ALmighty
God
,
look
we
beséech
thée
upon
our
infirmities
both
of
mind
&
body
,
and
vouchsafe
upon
the
Intercession
of
thy
holy
Martyrs
Cosma
and
Damian
,
to
heal
all
our
diseases
,
By
our
Lord
,
&c.
NOTES
.
THe
great
credit
of
these
Saints
to
help
in
this
manner
,
was
built
partly
,
I
suppose
,
upon
their
profession
,
being
both
Brothers
and
Physicians
,
(
as
the
old
Roman
Breviary
tells
us
)
who
might
the
more
willingly
be
still
employed
in
the
Art
they
were
so
well
versed
in
before
,
and
have
a
natural
inclination
to
look
after
sick
Patients
,
that
addressed
themselves
to
them
:
but
especially
,
upon
the
Miracles
that
are
said
to
appear
at
their
death
.
As
,
that
when
they
were
chained
together
,
and
thrown
into
the
Sea
,
Roman
Breviary
,
and
seem
to
be
taken
out
of
Vsuardus
,
or
Ado's
Martyrologies
,
who
lived
in
the
9.
Century
,
the
proper
Age
(
as
I
told
you
before
)
for
rappers
.
The
worst
is
,
that
Baronius
himself
,
upon
the
Roman
Martyrology
(
Sept.
27.
)
is
forced
to
confess
,
that
there
are
abundance
of
their
Acts
extant
in
Simeon
Metaphrastes
and
Surius
,
which
abound
with
falshoods
,
and
ridiculous
stuff
:
and
if
he
would
have
been
sincere
,
he
could
have
told
us
,
that
it
was
not
an
easie
matter
,
to
determine
which
were
true
,
and
which
false
:
but
it
's
all
one
,
Lies
have
set
up
many
a
Saint
to
good
purpose
in
the
Church
of
Rome
.
To
S.
Nicholas
in
dangers
especially
at
Sea
.
BEatus
Nicolaus
adhuc
puerulus
,
Multo
jejunio
macerabat
corpus
.
Vers
.
Ora
pro
nobis
,
&c.
Oremus
.
DEus
qui
Beatum
Nicolaum
Pontificem
tuum
innumeris
decorasti
miraculis
;
tribue
quaesumus
,
ut
ejus
meritis
&
precibus
,
à
Gehennae
incendiis
liberemur
.
Per
Dominum
,
&c.
DEus
bonitatis
Author
&
bonorum
dispensator
;
concede
propitius
,
ut
qui
Beati
Nicolai
Confessoris
tui
atque
Pontificis
Solennitatem
veneramur
,
ejus
Patrociniis
atque
suffragiis
Majestatis
tuae
propitiationem
consequamur
.
Per
Christum
,
&c.
S.
NIcholas
with
much
fasting
did
begin
,
Though
but
a
Child
,
to
make
his
Body
thin
.
Vers
.
Pray
for
us
,
&c.
Let
us
pray
.
O
God
,
who
didst
grace
thy
Bishop
S.
Nicholas
with
innumerable
Miracles
;
vouchsafe
we
pray
thée
,
that
by
his
merits
and
prayers
we
may
be
delivered
from
the
flames
of
Hell.
By
our
Lord
,
&c.
O
God
,
the
Author
of
Goodness
,
and
the
Dispenser
of
good
things
;
mercifully
grant
,
that
we
who
venerate
the
solemnity
of
thy
Confessor
&
Bishop
S.
Nicholas
,
by
his
Patronage
and
suffrages
may
obtain
the
propitiation
of
thy
Majesty
.
Through
Christ
,
&c.
O
Man
,
in
all
things
praise-worthy
,
by
whose
Merits
they
are
delivered
from
all
destruction
,
who
séek
him
with
their
whole
heart
.
NOTES
.
THere
is
no
great
difference
in
substance
,
concerning
the
Acts
of
this
Saint
,
betwixt
the
Old
and
the
Reformed
Breviaries
.
Only
the
ancient
ones
,
say
more
miraculous
things
concerning
him
,
the
new
fewer
.
But
we
are
likely
to
be
excellently
informed
about
him
,
when
Simeon
Metaphrastes
has
a
hand
in
his
story
;
concerning
whom
Bellarmine
himself
has
passed
this
censure
,
Observe
,
that
the
Histories
of
the
Saints
Lives
were
written
by
Metaphrastes
,
many
particulars
being
added
out
of
his
own
head
,
not
as
the
things
were
done
,
but
as
they
might
possibly
be
done
.
And
a
little
after
,
He
has
added
many
and
great
Miracles
,
of
which
there
is
no
mention
among
the
ancient
Historians
.
I
think
we
may
well
reckon
in
this
number
,
that
which
is
mentioned
in
the
first
Antiphona
,
and
is
still
retained
in
the
Breviary
(
Les.
4.
)
When
he
was
an
Infant
,
though
on
other
days
he
suckt
his
Nurses
milk
frequently
,
yet
on
Wednesdays
and
Fridays
he
would
suck
her
but
once
[
*
](A56589-e90610-b)
*
These
sucking
Miracles
,
I
perceive
they
are
much
pleased
with
,
for
thus
they
tell
us
that
S.
Katherine
the
Swedish
Virgin
,
as
a
sign
of
her
after
chastity
,
refused
with
cries
and
tears
to
suck
the
milk
of
incontinent
Women
,
as
if
it
had
been
Wormwood
.
In
vit.
ejus
apud
Bolland
.
ad
Mart.
24.
,
and
that
in
the
Evening
,
which
custome
of
Fasting
he
always
observed
the
rest
of
his
Life
:
which
thing
is
also
mentioned
in
the
Prosa
of
the
old
Roman
and
Sarisbury
Missals
;
Qui
in
cunis
adhuc
jacens
servando
jejunia
,
A
papilla
coepit
summâ
promereri
gloriâ
.
Who
yet
in
Cradle
rockt
,
obtain'd
the
praise
Of
strict
observing
usual
fasting
dayes
;
An
early
Saint
!
not
half
so
much
in
Love
With
Nurses
milk
,
as
with
the
joys
above
.
We
need
not
therefore
think
it
strange
,
that
a
Saint
who
began
so
early
to
be
famous
,
should
grow
in
wonders
with
his
Age
,
and
at
last
come
to
be
invoked
as
an
Universal
Deliverer
from
all
dangers
.
I
confess
,
when
I
read
the
first
Prayer
,
which
is
the
proper
Collect
both
in
the
Breviaries
and
Missals
for
this
Saint
,
it
seemed
to
me
a
very
cross-grain'd
one
,
that
when
by
the
story
that
is
told
of
him
,
his
Talent
,
one
would
imagine
,
had
lien
peculiarly
in
helping
and
saving
Men
out
of
the
distresses
of
Water
,
he
should
here
be
invoked
to
free
them
from
the
Fire
of
Hell
:
But
I
quickly
corrected
my
fancy
,
when
I
considered
,
that
nothing
need
seem
impossible
to
the
prayers
of
him
,
who
fasted
in
his
Cradle
twice
a
Week
,
especially
when
it
was
(
as
you
heard
)
upon
Wednesdays
and
Fridays
;
for
no
Astrologer
could
have
erected
a
Scheme
of
the
Heavens
more
propitious
for
Miracles
,
than
these
two
days
are
;
(
as
we
found
before
in
S.
Roch
,
of
whom
the
same
is
affirmed
.
)
Besides
too
,
there
is
this
affinity
betwixt
the
Sea
and
Hell
,
that
they
are
each
of
them
a
great
Abyss
;
and
it
is
so
common
and
Proverbial
to
express
all
dangers
by
Fire
and
Water
,
that
it
was
great
pitty
,
that
he
who
had
such
great
command
over
the
one
,
should
have
no
stroke
in
matters
that
related
to
the
other
.
Passing
therefore
over
other
things
which
the
Breviary
mentions
,
(
as
his
miraculous
Election
to
be
Bishop
of
Myrea
,
not
by
the
intervening
of
Lots
,
as
in
the
choice
of
Matthias
,
but
by
a
voice
from
Heaven
,
bidding
them
make
him
Bishop
,
who
first
entered
the
Church
next
Morning
,
telling
them
his
Name
should
be
Nicholas
,
which
he
first
did
,
as
if
sent
by
God
)
Let
's
only
see
,
whence
his
fame
arose
for
a
Deliverer
in
distresses
at
Sea
.
Thus
then
the
Legend
informs
us
.
Certain
Mariners
being
in
great
danger
by
a
suddain
Tempest
that
arose
at
Sea
,
they
began
to
cry
out
;
O
Nicholas
the
Servant
of
God
,
if
those
things
be
true
which
we
have
heard
concerning
thee
,
now
succour
us
;
that
so
being
delivered
from
this
danger
,
we
may
render
thanks
to
God
and
thee
.
While
they
spake
these
words
,
one
appeared
,
saying
to
them
;
Behold
I
am
here
,
for
you
called
me
;
and
he
began
to
help
them
in
ordering
their
Cables
and
Sailes
and
other
Tacklings
;
and
a
while
after
,
all
the
noise
of
the
Sea
was
quieted
,
and
the
Tempest
ceased
[
*
](A56589-e91060-b)
*
The
same
is
set
down
in
a
Prose
of
the
Old
Roman
Missal
.
1520.
O
beate
Nicola
,
Nos
ad
portum
marìs
trahe
de
mortis
angustia
;
Trahe
nos
ad
portum
maris
Tu
qui
tot
auxiliaris
Pietatis
gratia
.
Dum
clamarent
nec
incassum
Ecce
quidam
dicens
,
Assum
ad
vestra
praesidia
:
Statim
aura
datur
grata
Et
Tempestas
fit
sedata
Quieverunt
maria
.
:
The
Mariners
when
they
came
to
shore
,
presently
inquired
where
Nicholas
was
;
and
when
they
learnt
that
he
was
in
the
Church
,
they
went
in
thither
,
and
,
which
is
wonderful
to
be
related
,
they
immediately
knew
him
,
without
any
bodies
showing
,
though
they
had
never
seen
him
before
;
and
falling
prostrate
at
his
Feet
,
they
paid
their
thanks
to
him
,
relating
how
by
his
suffrages
they
had
been
delivered
,
when
they
were
even
at
the
brink
of
Death
.
And
now
I
hope
,
after
this
story
,
none
will
wonder
,
when
he
hears
of
that
Prayer
to
this
Saint
,
(
though
otherwise
it
might
seem
a
strange
one
)
which
we
find
cited
by
Chemnitius
,
out
of
the
Hours
of
the
Church
of
Hildensheim
,
in
his
Examen
Concil.
Trid.
Part.
3.
CRedo
pie
Sancte
Nicolae
,
tuis
me
precibus
esse
salvandum
,
ideo
ad
te
clamo
,
&
te
precibus
meis
licet
indignis
pulsare
non
desisto
,
ut
te
intercedente
,
ab
imminentibus
periculis
,
à
peccatis
&
offensionibus
meis
,
quibus
quotidie
affligor
,
merear
liberari
:
Salva
me
supplicem
famulum
tuum
,
amice
dei
Nicolae
,
de
praesentibus
angustiis
&
tribulationibus
,
quia
in
te
confidit
anima
mea
,
ut
per
te
me
salvet
qui
te
sibi
elegit
.
O
Pious
S.
Nicholas
,
I
believe
that
I
shall
be
saved
by
thy
Prayers
,
therefore
I
cry
to
Thée
,
and
cease
not
to
importune
thée
by
my
prayers
though
unworthy
ones
,
that
I
may
merit
by
thy
intercession
,
to
be
delivered
from
imminent
perils
,
from
my
sins
&
offences
,
wherewith
I
am
daily
afflicted
:
Save
me
thy
supplicating
Servant
,
O
Nicholas
,
thou
Friend
of
God
,
from
present
straits
&
Tribulations
,
because
my
Soul
trusteth
in
thée
,
that
he
may
save
me
by
thée
,
who
hath
chosen
thée
to
himself
.
Who
need
boggle
now
at
the
words
of
the
Hymn
mentioned
by
the
same
Author
,
and
also
by
Cassander
,
p.
252.
of
his
Works
?
O
Venerande
Pontifex
Pius
nec
tardus
Opifex
Cunctis
,
qui
corde
credulo
Te
quaerunt
in
periculo
;
Aufer
mortis
dispendia
,
Confer
vitae
stipendia
,
Quò
post
carnis
exilia
Tecum
simus
in
gloria
.
S.
NIcholas
thou
venerable
Bishop
,
Inclin'd
to
pitty
and
to
help
not
slack
,
When
dangers
threaten
thou
ne'er
failest
his
hope
Whose
forward
faith
about
to
thee
does
tack
.
From
Deaths
expensive
losses
us
defend
,
The
pleasing
gains
of
life
unto
us
give
;
That
when
the
crosses
of
this
flesh
have
end
,
With
thee
we
may
in
Glory
ever
live
.
How
edifying
and
Spiritual
is
the
Application
of
all
that
is
said
of
this
Sea-Patron
,
which
the
Prosa
in
the
forecited
Roman
Missal
gives
us
?
Nos
qui
sumus
in
hoc
mundo
Vitiorum
in
profundo
Jam
passi
naufragia
,
Gloriose
Nicolae
,
Ad
salutis
portum
trahe
Ubi
Pax
&
Gloria
.
We
that
in
this
World
impure
In
Seas
of
vice
are
almost
drown'd
,
Blest
Nicolas
bring
to
Port
secure
,
Where
Peace
and
Glory
's
to
be
found
.
To
S.
Barbara
,
for
to
be
Confest
,
and
to
receive
the
Eucharist
,
before
Death
.
VIrgo
fide
sana
De
stirpe
creata
profana
Gaudia
mundana
Postponit
&
Idola
vana
.
Ora
pro
nobis
,
&c.
Oremus
.
INtercessio
quaesumus
Domine
Beatae
Barbarae
,
Virginis
&
Martyris
tuae
,
ab
omni
adversitate
nos
protegat
,
ut
per
ejus
interventum
,
gloriosissimum
Sacrosancti
corporis
&
sanguinis
Domini
nostri
Jesu
Christi
Sacramentum
,
ante
diem
exitûs
nostri
,
per
veram
poenitentiam
&
puram
confessionem
,
percipere
mereamur
.
Per
Dominum
,
&c.
THis
Virgin
sound
in
Christian
Faith
,
Though
sprung
from
race
that
was
profane
,
All
worldly
joyes
despised
hath
,
And
undervalued
Idols
vain
.
Pray
for
us
,
&c.
Let
us
Pray
.
WE
pray
Thée
,
O
Lord
,
that
the
Intercession
of
S.
Barbara
,
thy
Virgin
and
Martyr
,
may
protect
us
from
all
adversity
;
that
by
her
means
we
may
,
by
true
repentance
and
pure
confession
,
merit
to
receive
before
the
day
of
our
death
,
the
most
glorious
Sacrament
of
the
most
holy
body
and
blood
of
our
Lord
Iesus
Christ
.
Through
our
Lord
,
&c.
NOTES
.
THere
is
scarce
any
Saint
in
the
Kalendar
,
of
whom
more
incredible
things
are
told
,
than
of
S.
Barbara
,
in
the
old
Roman
Breviary
;
nor
indeed
more
ridiculous
.
Les
.
1.
She
is
said
to
be
the
only
Daughter
of
One
Dioscurus
a
Heathen
,
in
the
Reign
of
Maximianus
(
or
,
as
Baronius
will
have
it
,
of
Maximinus
)
and
is
placed
in
the
Year
230.
and
said
to
be
instructed
in
the
Faith
by
Origen
(
though
it
's
strange
so
famous
a
Martyr
should
be
pretermitted
by
Eusebius
,
who
in
his
Ecclesiastical
History
(
lib.
6.
)
mentions
several
Women
,
whom
Origen
converted
to
Christianity
,
but
does
not
so
much
as
name
her
among
them
.
)
Les
.
2.
Her
beauty
was
so
great
,
that
to
defend
it
,
her
Father
built
a
Tower
,
only
with
two
Windows
,
and
a
place
to
Bath
in
,
curiously
contrived
and
adorned
,
where
she
was
put
.
Les
.
3.
There
,
while
she
was
in
Meditation
,
an
Angel
stood
by
her
,
and
explained
to
her
all
things
belonging
to
the
Catholick
Faith
;
and
when
the
Angel
opened
the
Mystery
of
the
Incarnation
,
to
her
great
joy
,
Jesus
appeared
in
the
shape
of
a
Child
.
And
now
being
more
strong
in
faith
,
in
the
absence
of
her
Father
,
she
commands
the
Workmen
to
make
a
third
Window
in
the
Tower
towards
the
East
,
she
being
a
worshipper
of
the
Trinity
,
saying
,
That
only
by
3
Windows
(
so
it
is
in
Metaphrastes
)
every
one
that
comes
into
the
World
is
enlightned
:
and
this
she
said
,
signifying
the
Majesty
of
the
H.
Trinity
(
as
Metaphr
.
has
it
)
and
when
her
Father
was
angry
at
this
talk
of
hers
,
and
at
the
addition
of
the
third
Window
,
she
pointed
with
her
Fingers
,
and
said
,
Behold
the
Father
,
Son
and
Holy
Ghost
.
[
A
fine
discovery
this
is
of
the
Trinity
,
by
one
that
had
been
newly
instructed
in
the
Catholick
Faith
by
an
Angel
:
Like
to
which
is
that
blasphemous
Picture
,
in
the
Salisbury
Hours
,
where
the
Trinity
is
represented
by
3
Heads
upon
one
Neck
of
a
Mans
Body
.
And
with
the
like
prophaneness
and
folly
,
the
Festivale
[
*
](A56589-e92260-b)
*
Festiv
.
in
die
Trinit
.
which
is
taken
out
of
Durandus
,
who
giving
a
reason
why
the
Bell
tolls
thrice
,
at
the
death
of
a
Man
;
says
,
It
is
because
the
Trinity
was
first
found
in
Man
:
Primò
enim
formatus
est
Adam
de
terra
,
deinde
Mulier
ex
Adam
,
postea
homo
creatus
est
ab
utroque
;
&
ita
est
ibi
Trinitas
.
Durand
.
Rational
.
lib.
1.
c.
4.
s
.
13.
discourses
:
Adam
our
Fore-father
that
came
out
of
the
Earth
,
one
Person
;
and
Eve
of
Adam
the
second
Person
;
and
of
them
both
cometh
the
third
Person
,
as
their
Child
;
thus
the
Trinity
was
found
in
Man
.
But
methinks
the
Nuns
have
found
the
Trinity
better
than
thus
in
Woman-kind
.
Clara
de
monte
Falconis
,
we
are
told
,
that
in
her
heart
,
when
it
was
opened
,
were
found
the
impressions
and
marks
of
the
passion
of
our
Saviour
,
viz.
a
Crucifix
with
three
Nayles
,
the
Spear
,
Spunge
,
and
Reed
on
one
side
;
and
on
the
other
,
the
Whips
,
Rods
,
Pillar
,
(
at
which
he
was
scourged
)
the
Crown
of
Thornes
;
and
these
signs
of
our
Saviour's
passion
,
did
consist
of
strong
and
hard
Nerves
.
But
(
which
I
cite
it
for
)
they
found
that
which
was
still
more
wonderful
,
three
Balls
in
her
Gall
,
as
it
were
three
Filberts
,
of
equal
weight
,
colour
and
bigness
,
which
(
says
her
life
)
was
a
plain
Testimony
of
the
H.
Trinity
,
to
which
this
Virgin
was
wholly
devoted
:
Which
is
more
fully
exprest
by
Bernardinus
de
Bustis
[
*
](A56589-e92510-b)
*
Cited
in
the
Martyrolog.
Franciscan
.
17
Aug.
p.
352.
,
whose
words
are
these
;
In
her
heart
was
found
a
Crucifix
ingraved
,
with
all
the
Mysteries
of
the
Passion
;
and
in
her
Breast
were
found
three
little
Balls
,
one
of
which
does
weigh
as
much
as
two
of
them
,
nay
as
much
as
all
three
together
;
and
all
three
together
weigh
no
more
than
one
alone
;
by
which
is
signified
,
that
she
had
a
continual
remembrance
of
the
passion
of
Christ
,
and
a
perfect
belief
of
the
Unity
of
the
Divine
Essence
,
and
of
the
equality
of
the
three
Divine
Persons
.
(
Which
I
take
it
is
the
most
mysterious
Relique
that
ever
was
found
in
Flesh
,
if
any
one
can
believe
it
.
)
The
Festivale
,
a
little
after
,
explains
the
Trinity
by
Water
,
Ice
and
Snow
,
which
three
,
says
he
,
be
divers
in
substance
,
yet
all
is
but
Water
.
The
Water
is
so
full
of
might
,
that
is
to
understand
the
Father
:
by
the
Son
Jesu
Christ
,
ye
shall
understand
Ice
,
that
is
,
Water
congealed
hard
and
brittle
;
that
is
Jesu
Christ
very
God
and
Man
,
that
took
the
substance
and
frailty
of
Mankind
:
by
the
Snow
,
ye
shall
understand
the
H.
Ghost
;
for
right
as
Snow
is
but
Water
and
Ice
and
Light
in
the
Ayr
,
but
how
,
no
Man
can
tell
,
so
cometh
the
H.
Ghost
from
the
Father
and
the
Son.
Capgrave
also
gives
us
a
Narration
,
Arrian
Heresie
,
that
Errour
was
reproved
;
and
that
God
in
three
Persons
,
was
of
One
and
of
equal
substance
,
was
shown
by
this
plain
Miracle
of
three
drops
clearer
than
Crystal
,
that
fell
upon
the
Altar
,
as
it
were
from
the
Roof
of
the
Church
,
which
drops
were
of
equal
magnitude
,
and
being
joyned
together
,
made
one
most
fair
Gemm
.
]
But
to
go
on
with
the
story
of
S.
Barbara
.
Les
.
4.
Upon
the
Marble
of
the
Bath
,
she
made
the
signs
of
the
Cross
,
which
remain
to
this
day
:
(
Metaphrastes
says
more
expresly
,
That
she
made
the
sign
of
the
Cross
with
her
Finger
on
the
Marble
,
which
made
a
remaining
Impression
,
as
if
it
had
been
graved
with
Iron
)
and
in
the
Bath
,
God
so
ordering
it
,
upon
her
Prayer
she
was
wonderfully
baptized
by
John
the
Baptist.
Les
.
5.
Her
Father
perceiving
,
by
the
alterations
she
had
made
in
the
Tower
,
and
by
her
discourses
,
that
she
was
a
Christian
;
drew
out
his
Sword
,
in
indignation
,
to
slay
his
Daughter
:
but
upon
her
Prayers
to
God
,
a
great
Stone
opening
it self
,
received
her
into
its
Cavity
,
and
attended
[
*
](A56589-e92850-b)
*
Tecum
virgo
lapis
volat
.
Prosa
in
Missal
.
Roman
.
Antiqu.
her
to
a
Mountain
full
of
Caves
,
where
she
thought
to
have
hid
her self
,
but
was
discovered
by
a
Shepheard
,
who
was
punisht
for
it
miraculously
,
he
himself
being
changed
into
a
Marble
Statue
,
and
all
his
Sheep
into
Locusts
,
(
or
,
as
Metaphrastes
says
,
into
Beetles
)
which
to
the
perpetual
accusation
of
the
crime
,
continually
fly
about
her
Grave
.
Les
.
8.
She
was
,
after
this
,
brought
before
the
Heathen
President
,
who
after
Scourgings
and
beating
with
Clubs
,
commanded
her
Breasts
to
be
cut
off
,
and
to
be
led
naked
through
all
the
City
.
But
upon
her
Prayers
,
that
her
naked
Body
might
not
be
exposed
to
the
Pagans
,
an
Angel
came
and
covered
her
with
a
white
Garment
,
and
so
healed
the
wounds
of
her
Body
,
that
not
so
much
as
a
Scar
appeared
.
Les
.
9.
After
this
,
her
Father
cut
off
her
Head
with
his
own
Hands
,
and
was
severely
punisht
for
it
;
for
as
he
went
down
the
Hill
where
the
Murder
was
committed
,
Fire
descended
from
Heaven
,
and
so
consumed
him
,
that
not
so
much
as
any
Dust
of
his
Body
remained
.
(
Thus
far
the
Lessons
.
)
I
cannot
omit
here
the
relating
an
extraordinary
Miracle
brought
to
confirm
the
efficacy
of
Prayers
to
S.
Barbara
,
for
obtaining
the
Eucharist
and
Confession
before
Death
.
Surius
in
vit.
Barbarae
4
Decemb.
mentioned
also
by
Ribadeneira
in
her
life
.
It
is
recorded
by
Surius
thus
.
In
the
Year
1448
,
at
a
Town
called
Gorcum
in
Holland
,
one
Henry
Kock
by
an
accident
of
a
Candle
that
fell
into
the
Straw
,
had
his
House
set
on
Fire
in
the
Night
,
and
he
himself
hardly
escaped
in
his
shirt
,
which
began
to
burn
in
two
places
:
but
he
remembred
that
he
had
left
Money
in
the
House
,
and
would
return
into
it
again
to
save
it
;
but
before
he
could
come
to
the
place
where
it
lay
,
the
House
fell
upon
his
naked
Body
:
when
apprehending
present
Death
,
though
the
scorching
Flames
tormented
him
,
yet
he
was
more
afflicted
,
because
he
had
not
been
fore-armed
against
Death
,
by
the
Sacraments
of
the
Church
;
and
in
this
distress
,
he
betook
himself
to
S.
Barbara
for
Soul-remedies
,
praying
thus
.
O
S.
Barbara
,
succour
a
miserable
wretch
,
and
one
dying
in
his
sins
,
which
thing
thou
art
now
able
to
perform
by
thy
Spouse
:
Let
that
be
done
by
thy
Prayers
in
me
,
which
was
of
old
promised
by
Heaven
to
thee
,
as
thou
wast
a
dying
for
Christ
:
Let
thy
Spouse
be
mindful
of
thy
rosie
and
Virgin
blood
,
let
him
remember
thy
chast
and
Virgin
love
,
that
my
Soul
may
not
go
out
of
my
Body
,
till
it
be
purged
by
the
Sacrament
of
Confession
,
and
fore-armed
with
the
saving
Viaticum
.
Thus
you
must
believe
he
prayed
,
(
though
it
seems
to
be
too
long
a
Prayer
for
one
whole
Body
was
actually
burning
in
Flames
)
but
see
the
effect
;
S.
Barbara
being
thus
invoked
,
immediately
presents
her self
,
in
such
a
form
as
she
used
to
be
pictured
within
Churches
;
and
with
her
Garment
,
she
quenched
presently
the
Globes
of
Fire
,
and
with
her
white
Hand
,
brought
him
through
the
Straw-roof
,
and
setting
him
in
a
safe
place
,
spake
thus
to
him
.
Because
thou
hast
often
offered
acceptable
Dev●tions
to
me
,
and
now
implored
the
Divine
mercy
by
my
Patronage
know
that
by
my
means
thy
life
shall
be
prolonged
till
Morning
,
in
which
time
thou
mayst
be
confest
,
and
receive
the
Sacraments
of
the
Eucharist
and
extream
Vnction
.
After
which
words
,
S.
Barbara
disappeared
:
all
was
performed
as
she
said
,
though
Henry
was
so
burnt
,
that
scarce
any
Flesh
was
left
on
his
Bones
unconsumed
,
and
that
which
remained
was
as
black
as
a
Negro's
;
only
his
Eyes
,
Tongue
and
Heart
,
remained
untoucht
.
Testified
by
Theodoric
the
Priest
that
confest
him
;
a
credible
Witness
no
doubt
.
[
*
](A56589-e93150-b)
*
Such
another
foolish
story
the
Golden
Legend
gives
us
in
her
Life
;
that
a
Man
that
was
thought
to
be
starved
to
death
,
and
by
a
Rope
cast
about
his
Neck
,
was
drawn
to
the
top
of
a
Tower
,
and
thrown
off
from
thence
,
when
he
came
to
the
ground
,
he
rose
up
upon
his
feet
;
and
gave
this
account
to
those
that
wondered
how
he
was
alive
(
having
so
long
continued
without
any
Meat
)
and
how
he
could
be
preserved
in
his
fall
;
he
told
them
that
S.
Barbara
preserved
him
in
all
his
straits
;
and
in
his
fall
from
the
Tower
sustained
him
with
her
holy
hands
,
and
that
he
could
not
dye
till
he
was
confest
,
and
received
the
Eucharist
and
extream
Vnction
.
This
story
puts
me
in
mind
of
another
miraculous
one
,
concerning
the
Communicating
of
S.
Brigid
before
she
dyed
.
It
is
thus
.
But
there
is
no
wisdom
nor
counsel
against
the
Lord
:
for
some
while
after
,
returning
into
his
Countrey
,
he
was
admonished
by
an
Angel
,
that
the
day
of
S.
Brigid's
death
was
at
hand
,
and
that
he
must
give
to
her
,
her
last
Viaticum
:
The
Night
following
lodging
at
a
Fisherman's
House
,
his
Landlord
found
a
Key
in
the
Belly
of
a
Fish
,
that
he
had
opened
,
which
Saint
Nennidius
knew
to
be
the
very
same
he
had
thrown
long
before
into
the
Sea
;
and
so
understanding
that
it
was
the
will
of
God
he
should
go
over
to
S.
Brigid
,
he
did
so
;
and
found
her
almost
expiring
,
to
whom
he
gave
the
Eucharist
before
she
dyed
.
To
St.
Marus
Bishop
of
Triers
,
for
Palseys
and
Convulsions
,
&c.
DEus
,
qui
S.
Mari
Confessor
is
tui
atque
Pontificis
intercessione
,
homines
ipsum
invocantes
,
à
quavis
morbida
corporis
membrorumque
contractione
,
atque
Paralysi
liberare
praeservareque
dignaris
;
concede
nos
ejusdem
Sancti
meritis
,
sic
corporalis
vitae
sanitate
potiri
,
ut
aeternae
animarum
salutis
remedium
in
coelestibus
inveniamus
.
Per
Christum
,
&c.
O
God
,
who
by
the
intercession
of
S.
Marus
thy
Confessor
and
Bishop
,
dost
vouchsafe
to
preserve
&
deliver
Men
that
invoke
him
,
from
any
diseased
contraction
of
the
body
&
members
,
and
from
the
Palsey
;
Grant
that
we
,
by
the
merits
of
the
same
Saint
,
may
so
enjoy
health
of
bodily
life
,
that
we
may
find
the
remedy
of
the
eternal
salvation
of
our
Souls
in
Heaven
.
By
our
Lord
,
&c.
S.
Blasius
for
removing
Bones
that
stick
in
the
Throat
.
THe
Salisbury
Breviary
informs
us
,
that
when
this
Saint
came
to
be
beheaded
,
he
prayed
to
God
in
this
manner
:
O
God
,
hear
me
thy
Servant
,
that
if
any
one
remembring
me
,
shall
fall
down
and
worship
Thee
;
if
any
Fish-bone
,
or
any
other
Bone
shall
stick
in
his
Throat
;
or
if
he
fall
into
any
Infirmity
,
Tribulation
,
or
Danger
,
receive
,
O
Lord
,
I
beseech
thee
,
his
request
.
The
Lord
said
,
I
will
fulfill
all
thy
Petition
.
The
Invocation
of
this
Saint
,
is
a
present
remedy
in
such
cases
,
prescribed
by
a
Greek
Physician
,
Blasius
the
Martyr
,
and
the
Servant
of
Christ
says
,
either
come
up
or
else
go
down
.
S.
Emetherius
and
S.
Celedonius
,
for
allaying
Hail-storms
and
sudden
Tempests
.
THese
two
Saints
are
venerated
in
Spain
,
as
having
great
power
to
allay
Hail-storms
.
For
,
we
are
told
,
that
in
such
cases
,
The
truth
is
,
by
that
time
all
these
things
are
done
,
especially
if
the
Priests
do
not
cut
short
the
praising
work
,
but
give
these
Saints
their
due
commendation
;
a
violent
Tempest
of
Hail
may
cease
naturally
,
without
the
help
of
them
,
or
any
other
Saint
besides
.
S.
Venisa
,
for
the
Green-sickness
,
&
pro
Ordinandis
menstruis
,
and
Bloody
Fluxes
.
THis
Saint
has
a
Chappel
dedicated
to
her
in
a
Village
hard
by
Roan
in
France
,
and
a
Feast
kept
to
her
Memory
,
the
day
before
Ash-Wednesday
.
And
at
Valentianae
in
Hannovia
,
there
the
Women
implore
her
Patronage
in
the
forenamed
Cases
;
binding
themselves
about
,
for
9.
days
together
,
with
Purple
or
white
Swathes
,
according
to
the
several
proper
kinds
of
this
Disease
;
when
they
are
cured
,
they
hang
them
up
near
the
Statue
of
S.
Venisa
;
and
by
reason
of
the
Multitude
of
those
that
frequent
the
place
,
the
heap
of
such
Oblations
does
so
increase
,
that
they
are
fain
to
remove
them
.
The
Women
do
the
like
at
Tourney
,
and
other
places
.
S.
Anthony
of
Padua
,
for
the
recovery
of
lost
Goods
.
THis
is
the
last
Example
,
I
shall
mention
,
of
Patron
Saints
;
but
his
veneration
is
so
great
in
the
Church
of
Rome
,
his
Preaching
and
Miracles
so
famous
,
that
it
will
require
something
a
larger
Discourse
than
I
have
bestowed
upon
the
rest
.
He
was
a
Contemporary
and
Disciple
of
S.
Francis
,
to
whom
he
was
so
dear
,
that
he
used
to
call
him
his
Bishop
(
as
Trithemius
tells
us
.
)
The
present
Breviaries
have
only
three
short
proper
Lessons
for
him
,
Jun.
13.
and
the
following
Collect
:
ECclesiam
tuam
,
Deus
,
beati
Antonii
Confessoris
tui
solennitas
votiva
laetificet
;
ut
spiritualibus
semper
muniatur
auxiliis
,
&
gaudiis
perfrui
mereatur
aeternis
.
Per
Dominum
,
&c.
O
God
,
let
the
much
desired
solemnity
of
Bl.
Anthony
thy
Confessor
glad
thy
Church
;
that
so
it
may
be
always
defended
with
spiritual
aids
,
and
may
merit
the
fruition
of
eternal
joyes
.
Through
our
Lord
,
&c.
But
the
Franciscans
,
even
after
the
Reformation
of
the
Breviary
,
by
Pope
Pius
V.
obtained
from
him
the
priviledge
of
having
Proper
Offices
for
some
famed
Saints
of
their
own
Order
,
which
were
Printed
a-part
,
at
the
end
of
his
Breviary
;
among
which
,
this
S.
Anthony
has
a
large
place
,
where
I
find
Twenty
Lessons
of
the
old
Breviary
concerning
him
,
still
retained
without
alteration
;
and
I
hope
the
following
Popes
have
not
been
so
unkind
,
as
to
debar
them
from
rehearsing
those
pleasant
and
beloved
stories
of
S.
Francis
,
and
his
great
Followers
,
nor
contracted
their
Devotions
into
a
narrower
room
than
that
Reforming
Pope
did
.
I
leave
the
Reader
to
consult
the
Hymns
there
,
which
they
sing
in
Honour
of
him
;
and
come
to
the
business
of
his
Patronage
in
the
case
of
lost
goods
.
This
is
affirmed
by
many
Authors
.
Guillelmus
Pepin
[
*
](A56589-e94390-b)
*
Citat
.
inter
Elogia
praefix.
vit.
S.
Anton.
apud
Joh.
de
la
Hay
.
,
a
Paris
Doctor
,
says
;
This
Saint
has
a
priviledge
from
the
Lord
,
in
reference
to
lost
goods
;
which
by
his
merits
are
often
recovered
,
which
I
my self
have
frequently
experienced
.
Pelbartus
,
a
Franciscan
,
says
the
same
;
That
God
,
as
he
made
him
wonderful
in
his
life
,
by
giving
him
the
grace
to
be
able
to
recover
lost
Souls
;
so
now
he
is
in
Heaven
,
he
has
granted
Men
the
favour
wonderfully
to
recover
by
his
merits
lost
goods
.
But
none
I
meet
with
,
has
given
so
particular
an
account
of
it
,
as
Ribadeneira
,
whose
words
are
these
;
Christian
piety
does
implore
the
Patronage
of
S.
Anthony
,
Franciscan
Novice
,
throwing
off
his
Habit
,
ran
away
from
the
Monastery
,
(
in
which
the
Saint
lived
)
and
stole
away
with
him
a
Psalm
Book
,
written
with
S.
Anthony's
own
hand
,
and
explained
with
Marginal
notes
,
which
S.
Anthony
often
used
,
when
he
privately
expounded
the
Scriptures
to
the
Friers
.
As
soon
as
Anthony
perceived
his
Book
to
be
stollen
,
he
falling
down
on
his
Knees
earnestly
prayed
God
,
that
he
would
restore
the
Book
to
him
again
.
In
the
mean
time
the
Apostate
Thief
having
his
Book
with
him
,
as
he
prepared
to
swim
over
the
River
,
met
the
Devil
;
who
with
a
drawn
Sword
in
his
hand
,
commanded
him
immediately
to
go
back
again
,
and
restore
to
S.
Anthony
the
Book
he
had
stollen
from
him
;
threatning
to
kill
him
,
unless
he
did
so
:
The
Devil
required
this
with
so
terrible
an
aspect
,
that
the
Thief
being
astonished
,
presently
returns
to
the
Monastery
,
restores
to
the
Saint
his
Book
,
&
continued
in
a
religious
course
of
life
ever
after
.
I
see
the
Church
of
Rome
will
never
be
at
a
loss
for
ways
to
promote
this
their
Superstition
.
The
most
common
Method
we
have
heard
of
hitherto
,
has
been
Revelations
and
Voices
,
pretending
gracious
grants
from
God
,
to
the
merits
of
such
and
such
Saints
,
that
Persons
in
their
particular
distresses
should
find
desired
relief
,
when
they
did
invoke
them
:
this
seems
to
be
a
pretty
plausible
incouragement
,
and
to
require
only
satisfaction
in
one
doubt
,
how
to
be
secured
,
that
God
spoke
such
words
;
for
if
he
did
,
who
will
not
readily
determine
his
practice
,
by
the
plain
significations
of
his
heavenly
will
and
pleasure
?
But
as
for
the
occasion
here
mentioned
,
there
are
,
methinks
,
a
great
many
discouraging
circumstances
in
the
story
;
so
that
the
greater
opinion
a
Man
had
of
this
Saint
,
the
less
expectation
should
he
,
in
all
reason
,
have
of
recovering
his
losses
by
the
choice
of
this
Patron
,
if
this
be
all
that
can
be
produced
to
assure
him
,
that
his
addresses
to
him
in
this
case
shall
not
be
unsuccessful
.
For
,
1.
Few
Mens
losses
are
of
that
importance
,
that
S.
Anthony's
Psalter
was
,
especially
with
his
admirable
Divinity
noted
in
the
Margin
:
And
again
,
few
Mens
merits
,
if
all
be
true
that
is
told
of
him
,
could
equalize
his
;
and
why
then
should
every
one
presume
that
their
Prayers
shall
be
extraordinarily
heard
,
because
his
were
?
To
which
may
be
added
this
main
doubt
,
that
I
believe
that
this
is
one
of
the
first
instances
that
can
be
given
of
the
Devils
threatning
,
and
frighting
any
one
into
honesty
,
and
into
Devotion
;
and
,
considering
his
interest
,
it
's
very
likely
to
be
the
last
of
the
kind
:
and
for
any
one
now
to
tell
us
(
as
Pepin
did
)
that
he
has
found
the
success
and
benefit
of
such
addresses
,
would
be
only
to
set
all
the
cunning
Men
,
and
all
the
Astrologers
a
laughing
(
whose
trade
for
discovering
lost
goods
,
seems
to
be
threatned
,
by
setting
up
this
Saint
for
a
Patron
)
for
they
would
be
ready
,
I
dare
vouch
for
them
,
to
forswear
their
Art
,
if
S.
Anthony
had
ever
helped
so
many
to
their
lost
goods
,
as
they
will
tell
you
they
have
done
.
But
it
may
be
,
it
is
not
so
much
this
foolish
story
which
Ribadeneira
has
pitched
upon
,
(
or
at
least
not
this
alone
)
as
the
mighty
fame
of
S.
Anthony
,
and
the
reputation
he
has
got
in
the
Roman
Church
,
partly
as
a
powerful
and
prophetical
Preacher
,
and
partly
as
a
worker
of
Miracles
,
that
has
invited
them
to
a
strange
veneration
of
him
;
and
then
you
may
give
them
leave
to
chuse
what
way
to
express
it
in
;
and
so
many
having
been
possessed
before
him
of
other
Offices
,
this
might
fall
to
him
of
course
.
That
which
I
shall
therefore
do
farther
,
shall
be
to
give
the
Reader
some
account
of
the
admirable
things
that
are
reported
of
him
in
his
life
;
which
Ribadeneira
has
given
us
more
concisely
,
and
Surius
more
at
large
;
and
more
lately
(
an.
1641.
)
Joh.
de
la
Haye
,
(
who
has
given
us
S.
Anthony's
works
)
has
put
that
Life
in
Surius
before
them
,
with
some
additional
Miracles
after
his
Canonization
,
and
has
divided
it
,
for
the
Readers
greater
case
,
into
Chapters
,
whom
therefore
I
shall
cite
all
along
in
the
following
Discourse
.
To
pass
over
other
less
material
things
concerning
S.
Anthony
.
I
shall
only
consider
what
relates
to
his
preaching
and
miracles
.
The
first
occasion
of
his
being
noted
for
a
Preacher
(
who
was
before
accounted
an
illiterate
person
,
Scholastical
Subtilties
;
all
this
would
not
bring
him
off
,
but
Preach
he
must
:
At
the
beginning
of
his
Sermon
he
spoke
to
them
simply
and
plainly
;
And
now
the
next
thing
we
hear
of
him
is
,
that
he
receives
commission
from
the
Minister
General
to
Preach
abroad
;
He
preached
at
Rome
one
time
before
the
Pope
so
much
to
his
content
and
wonder
,
But
we
hear
of
a
wonderful
approbation
of
him
for
a
Preacher
,
which
was
given
him
by
the
Inhabitants
of
the
Sea
,
more
astonishing
than
this
Apparition
in
the
Ayre
.
Do
you
at
least
lift
up
your
heads
,
in
regard
to
my
words
,
since
the
Heretiques
deny
to
hearken
to
me
.
He
had
scarce
left
off
speaking
,
when
a
Multitude
of
great
and
little
Fishes
thronged
to
the
shore
where
he
sate
,
lifting
up
their
heads
out
of
the
Water
,
as
it
were
to
signifie
their
attention
to
his
words
.
Then
the
Holy
man
,
after
he
had
saluted
them
by
the
name
of
Brethren
,
(
a
complement
he
learnt
from
S.
Francis
)
he
rehearsed
to
them
the
benefits
for
which
they
were
indebted
to
their
Creator
,
what
gratitude
they
owed
Him
,
and
what
serviceable
offices
they
might
perform
towards
him
.
(
What
pitty
is
it
that
this
edifying
Sermon
should
be
lost
,
and
since
his
skill
was
so
great
,
that
he
did
not
leave
a
Treatise
behind
him
upon
this
Subject
,
concerning
The
whole
Duty
of
Fishes
towards
God
?
)
When
he
had
concluded
his
Sermon
,
the
Fishes
bended
their
heads
,
as
if
they
asked
his
blessing
,
and
went
back
into
the
Sea
.
And
now
it
is
no
wonder
to
tell
you
,
that
the
People
were
astonisht
at
the
Miracle
,
that
the
Heretiques
that
were
present
,
were
struck
as
mute
as
Fishes
,
as
to
any
farther
opposition
and
contradiction
;
only
they
fell
at
his
Feet
,
declaring
their
embracing
the
Orthodox
Faith
,
and
their
Conversion
.
We
are
farther
informed
that
a
Prophetick
Spirit
accompanied
his
Preaching
,
of
which
they
tell
this
story
.
S.
Anthony
preaching
at
the
Funeral
of
a
certain
Vsurer
,
took
that
place
for
his
Text
,
Where
your
Treasure
is
,
there
will
your
Heart
be
also
.
In
his
Sermon
,
among
other
things
,
he
said
.
This
Rich
man
is
dead
,
and
is
buried
in
Hell
:
Go
to
his
Treasure
,
and
you
shall
find
his
heart
in
the
middle
of
it
,
though
his
Body
be
buried
:
The
Parents
and
Friends
of
the
Man
,
went
and
searched
,
and
they
found
his
heart
yet
hot
in
the
midst
of
his
Money
.
It
will
be
now
,
after
all
this
,
no
strange
thing
to
be
told
,
that
all
People
were
very
desirous
to
hear
such
a
Preacher
,
or
to
find
him
frequently
engaged
in
this
Work
,
Thirty
Thousand
People
,
or
more
were
present
at
one
of
his
Sermons
.
When
he
preached
a
Lent
course
,
the
Church
could
not
hold
the
Number
of
his
Auditors
,
so
that
he
was
fain
to
hold
forth
in
the
open
Fields
.
Thither
from
all
Quarters
People
flock
in
crowds
to
hear
him
;
They
rise
before
Day
,
and
strive
which
shall
get
first
to
the
place
,
where
the
Sermon
was
to
be
:
There
you
might
see
Souldiers
and
Noble
Matrons
,
and
such
as
used
before
to
lye
long
in
Bed
,
running
in
the
dark
,
and
watchfully
expecting
the
Preacher
.
The
Tradesmen
would
not
open
their
Shops
,
or
sell
their
Wares
,
before
his
Sermon
was
over
.
The
good
Women
in
devotion
,
cut
off
pieces
of
his
Cloaths
with
their
Sizzers
,
laying
them
up
for
Reliques
,
and
he
counted
himself
happy
that
could
but
touch
the
Hemm
of
his
Garment
.
It
was
admirable
to
observe
in
this
great
Concourse
of
People
,
Religious
Pilgrimages
,
to
fast
on
certain
days
in
honour
of
the
Mother
of
God
,
&c.
He
sent
so
many
of
both
Sexes
to
confess
their
sins
,
that
neither
the
Friers
nor
Priests
,
though
many
did
attend
him
,
were
enow
to
hear
all
their
Confessions
.
Then
first
Men
began
to
go
in
Procession
by
Troops
,
beating
themselves
,
and
singing
pious
Canticles
[
*
](A56589-e95590-b)
*
Ribadeneira
(
p.
248.
)
says
,
that
the
People
at
Padua
,
upon
his
Preaching
at
the
time
of
the
Spring-East
,
were
so
melted
into
sorrow
and
tears
,
that
in
great
Companies
unbaring
their
backs
in
the
very
streets
,
they
severely
whipped
themselves
,
Crying
out
to
God
,
Mercy
,
Mercy
.
;
and
this
laudable
custome
proceeding
from
such
an
Author
,
increased
more
and
more
;
so
that
almost
in
all
the
parts
of
Italy
,
it
is
strictly
observed
to
this
day
.
And
now
I
cannot
but
fancy
,
after
this
huge
noise
concerning
such
an
Angelical
Preacher
,
it
will
be
a
very
seasonable
Gratification
of
the
Reader
,
to
acquaint
him
with
S.
Anthony's
way
of
Preaching
:
That
he
may
understand
,
Quid
dignum
tanto
feret
hic
promissor
hiatu
;
If
his
strong
sense
by
charming
Tongue
apply'd
,
Makes
good
what
Fame
proclaims
with
mouth
so
wide
.
And
since
it
has
fallen
out
so
luckily
that
S.
Anthony's
Sermons
have
out-lived
him
,
and
have
been
put
forth
as
great
Jewels
and
Rarities
by
their
own
Men
;
I
shall
only
do
the
part
of
a
Rehearser
;
not
engaging
my self
to
give
you
every
word
of
the
Sermons
I
mention
,
for
(
notwithstanding
all
that
has
been
said
in
their
commendation
)
I
am
sure
the
dulness
of
them
would
tire
and
cloy
the
Reader
;
nor
shall
I
add
any
thing
of
my
own
,
but
faithfully
translate
his
words
,
that
no
Man
may
object
that
I
have
plaid
tricks
with
him
.
And
since
I
find
Trithemius
has
commended
his
Sermones
de
Tempore
,
upon
those
words
,
Erunt
signa
in
sole
,
&c.
And
his
Sermone
de
Sanctis
,
as
most
elegant
and
ardent
discourses
;
I
'le
chuse
to
give
the
Reader
a
tast
of
each
:
And
though
they
are
all
of
a
piece
,
yet
since
it
may
be
presumed
that
the
first
Sermon
in
his
Works
,
is
not
the
worst
,
I
'le
begin
with
that
.
S.
Anthony's
Sermon
on
the
1.
Sunday
in
Advent
.
Luc.
21.
v.
25.
There
shall
be
Signs
in
the
Sun
,
and
in
the
Moon
and
Stars
;
and
on
Earth
distress
of
Nations
.
HEre
are
Four
Things
observable
,
according
as
there
are
Four
Advents
,
viz.
Into
Flesh
,
into
the
Mind
,
to
Death
,
and
to
the
final
Judgment
.
1.
The
coming
into
Flesh
,
and
this
is
the
Assumption
of
humane
Flesh
,
in
those
words
,
There
shall
be
Signs
in
the
Sun
;
for
the
Sun
is
the
Son
of
God.
The
2d
.
(
Advent
)
is
into
the
Mind
spiritually
;
and
this
is
the
purgation
of
our
Mind
,
or
protection
against
Sin
,
or
bestowing
Vertues
on
us
.
In
these
words
;
There
shall
be
Signs
in
the
Moon
.
The
3d.
is
,
In
Death
,
which
is
the
division
of
Soul
and
Body
:
in
these
words
,
And
in
the
Stars
.
The
4th
.
is
,
in
the
end
of
all
things
,
when
there
shall
be
a
discussing
of
Merits
,
and
punishing
of
Vices
:
in
these
words
,
And
on
Earth
distress
of
Nations
,
&c.
There
shall
be
Signs
in
the
Sun.
]
The
Sun
(
so
called
because
it
shines
alone
,
Sol
quod
solus
luceat
)
is
Christ
,
who
dwells
in
Light
inaccessible
:
in
compare
with
whose
sanctity
and
brightness
,
all
that
of
the
Saints
suffers
diminution
:
Therefore
it
's
said
,
(
Esa.
64.
)
We
are
all
become
unclean
,
and
all
our
Righteousnesses
like
menstruous
Clothes
.
This
Sun
(
as
it
is
Revel.
6.
)
is
become
black
as
Sackcloth
of
Hair.
For
with
the
Sackcloth
of
our
Humanity
,
he
covered
the
Light
of
his
Divinity
.
I
have
made
Sackcloth
my
clothing
;
(
Psal.
68.
)
And
what
has
the
Son
of
God
to
do
with
Sackcloth
?
With
this
Garment
,
not
God
,
but
the
sinner
;
not
the
Creator
,
repenteth
me
that
I
have
made
man
,
that
is
,
I
am
punished
for
the
sake
of
man.
i.
e.
Poena
tenet
me
pro
homine
.
Hence
(
Esa.
43.
)
Ye
have
made
me
to
serve
with
your
sins
,
&c.
The
Sun
therefore
was
black
as
Sackcloth
of
Hair.
Under
the
Sackcloth
of
Flesh
,
the
brightness
of
Eternal
Light
hid
it self
.
Concerning
whom
it
's
said
,
(
Esa.
45.15
.
)
Verily
thou
art
a
God
that
hidest
thy self
.
And
,
Esa.
53.
His
face
was
as
it
were
hidden
.
And
well
is
it
said
Hidden
.
For
the
Hook
of
the
Divinity
,
was
hidden
in
the
Bait
of
Humanity
.
That
(
as
Isa.
says
,
cap.
27.
v.
1.
)
He
might
slay
the
Whale
,
(
that
is
,
the
Devil
)
which
is
in
the
Sea
,
(
that
is
,
in
the
salt
and
bitter
world
.
)
Hence
it
is
said
,
Job
40.
In
his
eyes
,
as
with
an
hook
he
shall
take
him
:
that
is
,
Behemoth
.
The
humble
takes
the
proud
;
our
little
Infant
,
the
old
Serpent
.
Therefore
it
's
said
,
Isa.
11.
The
sucking
Child
shall
play
on
the
hole
of
the
Asp
,
and
the
weaned
Child
shall
put
his
hand
on
the
Cockatrice
Den
Our
Infant
wrapt
in
swadling
Bands
,
laid
in
a
Cratch
,
by
his
powerful
hand
draws
the
Asp
and
the
Cockatrice
,
that
is
,
the
Devil
,
out
of
his
Hole
and
Den
,
that
is
,
the
conscience
of
a
sinner
.
The
Sun
therefore
became
black
,
as
Sackcloth
of
Hair
:
O
the
first
!
O
the
last
!
O
the
high
one
,
and
yet
humble
and
vile
!
And
we
(
says
Isa.
53.
)
counted
him
as
a
leprous
Person
,
smitten
of
God
and
humbled
.
Concerning
whose
humbled
sublimity
speaks
Isa.
6.
I
saw
the
Lord
sitting
upon
his
Throne
,
high
and
lifted
up
.
Observe
,
what
his
sitting
is
,
what
the
high
Throne
,
what
the
sign
of
the
Lord
lifted
up
.
His
sitting
[
*
](A56589-e96470-b)
*
Thus
in
another
Sermon
(
pag.
454.
)
Christ's
sitting
upon
a
She-ass
,
when
he
rode
to
Jerusalem
,
is
interpreted
,
his
assuming
our
Flesh
.
In
the
She-ass
(
as
it
is
in
the
Margin
)
is
put
for
humane
nature
.
Asina
pro
humana
natura
.
,
is
the
humble
inclination
of
the
Divinity
in
the
Humanity
.
Thus
Ecclesiastic.
38.
v.
19.
The
Potter
sitting
at
his
work
,
and
turning
the
Wheel
about
with
his
Feet
,
is
always
carefully
set
at
his
work
.
The
Potter
is
the
Son
of
God
;
concerning
whom
(
Psal.
32.
)
it
's
said
,
Who
fashioneth
their
hearts
one
after
another
.
He
sits
in
flesh
,
to
wit
,
he
humbled
himself
to
(
i.
e.
for
the
sake
of
)
his
work
:
i.
e.
our
Salvation
.
Hence
Isa.
28.
That
he
may
do
his
work
,
his
strange
work
,
&c.
Greg.
He
shall
come
into
the
World
,
that
he
may
do
his
work
,
that
is
,
redeem
Man-kind
.
But
it
is
his
strange
work
:
for
it
was
not
agreeable
to
the
Divinity
,
to
be
spit
upon
,
whipped
,
crucified
.
He
with
the
feet
of
his
humanity
turns
about
the
Wheel
of
our
Nature
,
which
before
ran
to
death
;
that
to
whom
it
was
said
before
,
Earth
thou
art
,
and
thou
shalt
go
to
Earth
;
now
it
may
be
said
to
him
,
Blessed
art
thou
,
and
happy
shalt
thou
be
.
The
Gospel
plainly
enough
declares
,
in
what
sollicitude
he
always
was
the
space
of
33.
Years
,
for
the
perfecting
of
his
Work.
Whence
Psal.
61.
it
's
said
,
I
ran
in
thirst
.
For
he
ran
to
the
Cross
with
such
eagerness
,
The
Throne
,
(
so
called
from
its
solidity
)
is
the
Humanity
of
Christ
,
In
that
day
seven
Women
shall
take
hold
on
one
Man
,
saying
:
We
will
eat
our
own
Bread
,
and
wear
our
own
Apparel
:
only
let
thy
name
be
called
upon
us
,
take
away
our
reproach
.
The
seven
Women
are
the
seven
gifts
of
the
H.
Ghost
;
they
are
called
Women
,
because
no
Man
is
begotten
to
God
,
but
by
the
H.
Spirit
.
The
Man
is
Christ
;
one
man
,
i.
e.
one
alone
,
without
sin
;
whom
the
seven
Women
shall
take
hold
of
,
i.
e.
the
seven
gifts
of
the
H.
Spirit
,
that
they
may
firmly
hold
him
,
and
not
let
him
go
.
These
all
pass
unto
Christ
;
they
lay
hold
on
none
else
,
for
there
is
no
other
Man
that
sinneth
not
;
in
all
others
the
Spirit
has
the
lodging
of
Tribulation
,
not
the
mansion
of
Rest
:
for
the
Spirit
was
in
the
Prophets
,
and
other
just
Men
,
but
because
they
were
Men
,
and
therefore
sinners
,
it
was
in
them
,
but
did
not
abide
in
them
.
Whence
it
is
said
only
of
Christ
,
John
1.
Vpon
whom
thou
shalt
see
the
H.
Ghost
descending
and
abiding
,
he
it
is
that
baptizeth
with
the
H.
Ghost
.
They
shall
take
hold
of
one
Man
,
saying
,
We
will
eat
our
own
Bread
,
&c.
There
the
Gloss
,
He
that
hath
bread
and
cloathing
,
needs
nothing
.
We
will
eat
our
own
bread
,
and
wear
our
own
apparel
;
it
signifies
,
that
the
H.
Ghost
possesses
all
things
equally
with
the
Father
,
and
is
not
in
want
of
any
thing
.
Let
thy
name
be
called
upon
us
,
that
is
,
let
them
be
called
Christians
from
thee
,
who
desire
to
enjoy
thine
Incarnation
.
Take
away
our
reproach
;
lest
by
the
stench
of
Vices
being
expelled
out
of
Mens
hearts
,
we
be
farther
often
forced
to
change
our
Lodging
.
The
Humanity
therefore
of
Christ
,
(
in
which
the
Divinity
sate
,
as
in
a
Throne
,
i.
e.
humbled
it self
,
was
high
and
lifted
up
.
High
,
in
the
incomparable
sanctity
of
his
life
.
Hence
,
Joh.
3.
He
that
cometh
from
above
is
above
all
,
viz.
in
excellency
of
Life
:
and
lifted
up
,
that
is
,
on
the
Tree
of
the
Cross
.
Whence
,
Joh.
12.
If
I
be
lifted
up
,
I
will
draw
all
Men
unto
my self
,
viz.
by
the
Hook
of
the
Cross
.
In
which
our
Sun
being
covered
with
Sack-cloth
,
was
signed
with
five
Signs
.
Therefore
it
's
said
,
There
shall
be
signs
in
the
Sun
:
which
signs
were
the
five
wounds
in
the
Body
of
Christ
.
These
are
the
five
Cities
which
are
spoke
of
,
Isa.
19.
In
that
Day
there
shall
be
five
Cities
in
the
Land
of
Egypt
,
speaking
the
Language
of
Canaan
,
&c.
One
shall
be
called
the
City
of
the
Sun.
Egypt
is
,
by
interpretation
,
sorrow
,
or
darkness
.
The
Land
of
Egypt
,
that
is
,
the
flesh
of
Christ
was
in
sorrow
.
Heb.
5.
Offering
with
tears
and
strong
crying
,
&c.
In
this
Land
were
five
Cities
,
that
is
,
five
wounds
,
which
are
Cities
of
refuge
,
to
which
whosoever
flees
,
shall
be
delivered
.
—
It
follows
,
Speaking
the
Language
of
Canaan
;
The
wounds
of
Christ
cry
to
the
Father
for
mercy
,
not
vengeance
.
—
It
follows
,
One
shall
be
called
the
City
of
the
Sun.
The
wound
of
his
side
is
the
City
of
the
Sun
:
For
,
in
the
opening
of
the
Lords
side
,
the
Gate
of
Paradise
was
opened
,
through
which
the
splendor
of
Eternal
Light
shined
to
us
.
The
Naturalists
say
,
that
blood
drawn
from
the
side
of
a
Dove
,
clears
the
Eyes
of
blemishes
.
Even
so
,
the
blood
of
Christ
drawn
by
the
Souldiers
Lance
from
the
side
of
Christ
,
illuminated
the
Eyes
of
such
as
were
born
blind
,
that
is
,
of
Man-kind
.
Thus
far
the
Explication
of
Signs
in
the
Sun.
‛
It
follows
,
There
shall
be
signs
in
the
Moon
.
]
Concerning
which
it
is
said
,
Apocal.
6.
The
Moon
is
become
all
as
blood
.
And
,
Joel
2.
The
Moon
shall
be
turned
into
blood
.
God
made
two
Luminaries
,
the
greater
Luminary
and
the
lesser
.
The
greater
is
the
Angelical
Spirit
,
the
lesser
is
the
Soul
of
Man
.
Whence
it
is
called
the
Moon
,
as
if
you
should
say
,
one
of
those
that
shine
.
contrition
of
heart
:
Of
which
it
's
said
,
Heb.
9.19
.
Moses
taking
the
blood
of
Calves
and
Goats
,
with
Water
and
scarlet
Wool
and
Hyssop
,
he
sprinkled
both
the
Book
and
all
the
People
.
—
Moreover
he
sprinkled
likewise
with
blood
both
the
Tabernacle
,
and
all
the
Vessels
of
the
Ministery
:
and
almost
all
things
are
purged
with
blood
,
and
without
blood-shedding
there
is
no
remission
:
Behold
how
all
the
Moon
becomes
as
blood
.
But
what
does
Moyses
signifie
?
What
the
blood
?
What
the
water
?
What
the
scarlet
wool
?
&c.
When
the
merciful
and
pittying
Jesus
Christ
comes
into
the
mind
of
sinners
,
then
Moyses
takes
the
blood
.
Moyses
is
a
sinner
,
now
converted
from
the
Waters
of
Egypt
,
who
ought
to
take
these
Five
things
.
‛
Viz.
-
The
blood
of
sorrowful
contrition
.
-
The
water
of
weeping
confession
.
-
The
wool
of
innocency
and
purity
.
-
The
scarlet
of
Brotherly
kindness
.
-
The
hyssop
of
true
humility
.
With
these
he
ought
to
sprinkle
the
Book
;
that
is
,
the
secret
of
his
heart
,
and
all
the
people
of
his
Cogitations
;
and
the
Tabernacle
,
that
is
,
his
Body
;
and
all
its
Vessels
,
that
is
,
the
five
Senses
.
By
the
blood
of
Contrition
,
all
things
are
cleansed
,
but
still
with
a
purpose
of
Confessing
:
But
without
Contrition
there
is
no
remission
of
sin
.
Let
it
therefore
be
said
,
There
shall
be
signs
in
the
Moon
.
By
the
outward
signs
of
the
Penitent
,
are
discovered
the
inward
signs
of
Contrition
.
When
Chastity
shines
in
the
Body
,
Humility
in
deed
,
Abstinence
in
food
,
Vileness
in
cloathing
,
they
are
the
forerunners
of
inward
sanctification
.
Hence
it
is
,
that
the
Lord
promises
these
four
to
a
Penitent
Soul
:
Isa.
60.13
.
The
glory
of
Libanus
shall
come
unto
thee
,
and
the
Fir-tree
,
the
Box-tree
,
and
Pine-tree
together
,
to
beautifie
the
place
of
my
holiness
.
The
glory
of
Libanus
is
the
chastity
of
the
Body
,
of
which
the
Soul
glories
,
Ecclus.
24.13
.
I
am
exalted
as
a
Cedar
in
Libanus
,
which
signifies
by
interpretation
,
whiteness
.
The
Cedar
Tree
drives
away
Serpents
by
its
smell
.
In
Libanus
therefore
,
that
is
,
in
a
chast
Body
the
Soul
is
exalted
,
as
a
Cedar
Tree
;
because
by
the
Odour
of
an
holy
Conversation
,
it
drives
away
the
Serpents
of
Demonaical
suggestion
and
carnal
concupiscence
.
—
The
Fir-tree
which
grows
higher
than
other
Trees
,
signifies
Humility
,
which
lifts
up
it self
higher
than
other
Vertues
.
—
The
Box-tree
,
which
is
of
a
pale
Colour
,
signifies
abstinence
in
Meat
and
Drink
:
Of
which
,
Isa.
30.20
.
The
Lord
shall
give
thee
scant
Bread
,
and
short
Water
:
And
Vers.
24.
The
young
Asses
(
that
is
,
the
Penitents
)
which
till
the
ground
(
that
is
,
afflict
their
flesh
)
shall
eat
commixtum
migma
,
mingled
food
.
Migma
(
in
the
vulgar
Latine
)
is
Barley
with
the
Chaff
,
whereby
is
signified
hard
fare
.
The
Pine-tree
,
out
of
which
pitch
is
drawn
,
signifies
meanness
of
Apparel
,
&c.
I
cannot
methinks
proceed
farther
with
such
silly
mystical
stuff
,
upon
the
other
Heads
of
his
Sermon
,
concerning
signs
in
the
Stars
,
and
distress
of
Nations
;
but
shall
leave
the
Reader
to
consult
it
.
Proceed
we
now
to
the
other
commended
Instance
of
S.
Anthony's
Sermons
upon
the
Saints
:
Of
which
take
that
one
,
Pag.
443.
SERMON
II.
Concerning
all
the
Saints
.
Animae
justorum
in
manu
Dei
sunt
.
Sap.
3.
The
Souls
of
just
Men
are
in
the
hand
of
God.
Wisd.
3.1
.
NOte
here
,
that
Noble
Persons
are
wont
to
carry
Seven
Things
in
their
Hands
:
viz.
a
Ring
,
Gloves
,
a
Hawke
,
a
Looking-glass
,
a
Rod
to
correct
,
a
Flower
or
Apple
to
smell
to
,
and
a
Scepter
to
show
their
dignity
.
The
Souls
of
just
Men
are
in
the
hand
of
God
,
like
to
all
these
.
1.
As
a
Ring
,
by
faith
:
Ose
.
2.
I
will
betroth
thee
to
me
in
faith
.
The
ring
of
just
Men
,
is
hope
of
Heavenly
things
founded
in
Faith
:
but
because
faith
without
works
is
dead
,
and
availes
not
to
life
Eternal
,
therefore
it
's
said
,
Jerem.
22.
If
Jeconias
were
the
Ring
on
my
right
hand
,
I
would
pluck
him
thence
;
because
he
did
not
perform
the
worthy
works
of
faith
.
2.
The
righteous
ought
to
be
in
Gods
hand
as
Gloves
,
by
works
of
mercy
:
for
he
covers
the
Lords
hand
,
who
freely
gives
Almes
to
the
Poor
,
and
leaves
it
naked
,
who
is
unmerciful
:
for
what
thou
puttest
in
the
hand
of
the
poor
,
thou
puttest
in
Gods
hand
:
Matth.
25.
What
ye
have
done
to
one
of
these
my
little
ones
,
ye
have
done
to
me
.
The
five
fingers
of
this
Glove
,
are
five
things
that
are
required
in
Almes
.
1.
That
it
be
speedy
.
2.
Large
.
3.
Of
the
best
and
choicest
things
.
4.
Of
Goods
lawfully
gotten
.
5.
Discreet
:
to
those
that
are
indigent
.
Concerning
these
five
,
Zacchaeus
said
,
Luc.
9.
Behold
half
of
my
goods
I
give
to
the
poor
.
Behold
,
there
's
his
readiness
;
half
,
there
's
the
largeness
;
goods
,
there
's
the
best
things
;
my
goods
,
there
's
his
property
in
them
:
to
the
poor
,
there
's
discretion
.
But
because
works
of
mercy
profit
little
,
unless
they
be
done
in
Charity
;
Therefore
,
3.
They
ought
to
be
in
the
hand
of
God
,
as
Hawkes
,
God's
Hawke
is
a
heart
full
of
Charity
.
Thence
it
draws
to
it self
with
the
foot
of
affection
all
the
good
and
evil
of
its
neighbours
,
and
makes
advantage
thereby
,
delighting
in
their
good
,
sympathizing
with
their
evils
,
and
bearing
those
that
are
inflicted
on
it
.
Deut.
11.
Every
place
where
your
foot
shall
tread
,
shall
be
yours
.
The
two
feet
of
Charity
,
are
patience
,
whereby
it
suffers
evil
things
,
and
benignity
,
whereby
it
loves
their
good
:
1
Cor.
13.
Charity
is
patient
,
is
kind
.
Note
,
that
some
are
Kites
and
Crows
,
that
fix
only
upon
entrals
and
carcasses
:
Lament.
4.
They
have
embraced
dung
.
But
the
Hawke
only
seizes
upon
a
noble
prey
.
Also
note
,
that
a
Hawke
ought
not
to
be
carried
without
Gloves
,
because
charity
without
the
expression
of
good
works
,
viz.
works
of
mercy
,
outwardly
,
is
worth
nothing
;
for
the
proof
of
affection
,
is
action
:
1
Joh.
3.
He
that
hath
this
Worlds
goods
,
&c.
And
because
charity
ought
to
proceed
from
a
pure
heart
,
and
a
good
conscience
,
1
Tim.
1.
Therefore
,
4.
Thou
must
be
in
the
hand
of
God
,
as
a
Looking-glass
,
by
purity
of
conscience
;
that
thy
Soul
may
be
the
Daughter
of
Sion
,
which
is
by
interpretation
a
Glass
,
a
glass
of
God's
Majesty
without
spot
,
and
the
Image
of
his
goodness
;
Wisd.
7.
in
which
it
may
see
God
plainly
by
his
image
and
likeness
.
But
observe
that
there
are
several
things
that
hinder
the
reflection
of
an
Image
in
a
Glass
:
viz.
the
dust
of
pride
;
the
inspection
of
a
menstruous
Woman
,
that
is
,
of
carnal
concupiscence
;
the
dirt
of
avarice
;
the
rust
of
rancor
and
anger
;
the
breath
of
detraction
,
&c.
Also
because
from
a
conscience
purified
from
sin
,
a
Man
arises
to
the
joy
of
contemplation
,
for
Blessed
are
the
pure
in
heart
,
for
they
shall
see
God
,
Matth.
5.
Therefore
,
5.
We
ought
to
be
in
the
hand
of
God
,
as
a
Flower
or
Apple
to
smell
to
.
For
a
sweet
smell
goes
forth
from
the
Soul
,
as
from
a
Flower
or
Apple
,
and
all
its
affection
,
cogitation
and
delight
,
rests
in
God
;
so
that
it
says
with
the
Psalmist
,
O
Lord
,
all
my
desire
is
before
thee
.
And
that
Cant.
1.
When
the
King
was
at
his
Table
,
my
spikenard
gave
its
smell
:
We
will
run
in
the
savour
of
thy
Ointments
.
Concerning
such
a
Soul
the
Spouse
may
say
that
Cant.
3.
Who
is
this
that
ascendeth
like
a
Pillar
of
smoke
of
perfumes
?
And
,
Cant.
4.
The
savour
of
thine
Ointments
is
better
than
all
Spices
.
And
,
Cant.
7.
The
smell
of
thy
mouth
is
as
the
smell
of
Apples
.
And
,
Gen.
27.
Behold
the
smell
of
my
Son
is
like
the
smell
of
a
Field
,
which
the
Lord
hath
blessed
.
But
because
some
are
so
wholly
intent
upon
contemplation
,
that
they
neglect
the
care
of
their
neighbours
;
therefore
the
Soul
is
raised
from
contemplation
,
to
be
6.
A
Rod
in
the
Lord's
hand
,
to
correct
others
.
As
Paul
says
,
1
Cor.
4.
Will
ye
that
I
come
to
you
with
a
rod
,
or
in
love
and
the
spirit
of
meekness
?
But
note
,
the
rod
is
turned
into
a
Staff
and
a
Serpent
,
as
Moyses
his
Rod
was
,
while
he
that
corrects
,
exceeds
his
measures
:
Isa.
10.
Woe
to
Ashur
the
rod
of
my
fury
,
and
a
Staff
is
he
,
&c.
Because
he
that
ought
to
have
been
a
rod
,
was
become
a
staff
.
Now
the
Saints
are
like
a
soft
and
tender
twig
,
while
they
reprove
sinners
with
meekness
;
but
in
the
Day
of
Judgment
they
shall
be
a
Rod
of
Iron
,
judging
the
reprobate
without
mercy
,
when
the
Saints
shall
judg
the
Nations
.
Who
if
they
be
now
in
the
Lord's
hand
as
a
Rod
,
they
will
be
hereafter
in
the
Lord's
hand
,
7.
As
a
Scepter
to
show
their
dignity
:
Esa.
62.
Thou
shalt
be
a
Crown
of
Glory
in
the
hand
of
the
Lord
.
Psal.
2.
The
Scepter
of
thy
Kingdome
is
a
right
Scepter
.
Matth.
19.
Ye
shall
sit
upon
twelve
Seats
,
judging
the
twelve
Tribes
of
Israel
.
Thus
the
Souls
of
righteous
Men
are
in
the
hand
of
God.
And
well
is
it
said
,
that
righteous
Men
are
in
Gods
hand
:
for
as
that
which
is
contained
in
ones
hand
is
a
small
thing
,
so
the
blessed
are
small
in
number
,
compared
with
the
reprobate
:
Matth.
20.
Many
are
called
,
but
few
are
chosen
.
Eccl.
1.
The
number
of
fools
is
infinite
.
Also
a
thing
in
hand
is
always
in
readiness
,
and
is
carried
at
the
pleasure
of
him
that
holds
it
,
so
the
Saints
conform
their
will
to
the
Divine
will
:
thence
in
the
Lords
Prayer
,
Thy
will
be
done
.
And
Jer.
18.
As
Clay
is
in
the
hand
of
the
Potter
,
so
are
you
,
O
House
of
Israel
,
in
my
hand
.
Also
as
things
in
hand
,
are
in
perpetual
remembrance
,
so
the
Eyes
of
the
Lord
are
always
upon
the
just
:
Esa.
49.
Can
a
Woman
forget
her
sucking
Infant
,
&c.
This
is
the
whole
of
S.
Anthony's
admirable
Discourse
upon
this
Subject
,
and
sure
it
needs
no
comment
to
show
the
ridiculousness
and
impertinency
of
it
.
It
were
easie
to
make
a
Volume
,
to
show
how
this
fam'd
Preacher
has
by
his
mystical
Expositions
,
and
straining
of
similitudes
,
spoiled
the
sence
of
Scr.
in
a
hundred
places
,
and
talked
more
childishly
concerning
the
gravest
and
most
serious
Arguments
,
than
any
School-boy
would
have
done
.
For
what
Man
of
understanding
can
with
any
patience
hear
one
trifle
with
such
a
noble
Subject
,
as
that
,
Matth.
11.
Take
my
Yoke
upon
you
,
1.
Because
the
Apostles
were
sent
by
pairs
like
Oxen
:
Act.
13.
Separate
to
me
Saul
and
Barnabas
,
&c.
2.
Because
an
Oxe
is
a
strong
and
laborious
animal
.
So
S.
Paul
says
,
He
laboured
more
abundantly
than
they
all
.
3.
An
Oxe
spends
little
,
though
it
labours
much
:
and
one
of
the
Apostles
sayes
,
1
Tim.
6.
Having
Food
and
Rayment
,
let
us
therewith
be
content
:
but
some
Prelates
in
our
time
are
Palfreys
,
that
spend
much
,
and
labour
little
.
4.
Because
an
Oxe
has
two
Horns
:
and
that
which
answers
in
the
Apostles
to
these
two
Horns
,
is
Doctrine
and
Life
.
Whence
that
Preacher
is
an
Vnicorn
,
who
has
but
one
of
these
:
With
this
Horn
Preachers
ought
to
blow
,
that
is
,
with
good
Doctrine
in
preaching
;
which
yet
often
profits
little
,
unless
it
be
accompanied
with
the
other
horn
,
that
is
,
good
life
.
Another
reason
is
;
because
there
is
nothing
in
an
Oxe
unprofitable
;
so
neither
in
the
life
of
the
Apostles
:
Of
the
Hide
of
the
Oxe
shooes
are
made
,
and
from
the
conversation
of
the
Apostles
an
example
is
taken
,
which
fortifies
the
affections
,
as
a
Shoe
does
the
Feet
;
Cant.
7.
How
beautiful
are
thy
goings
in
Shoes
.
Far
be
this
from
thee
,
O
Lord
.
Also
because
they
loved
him
too
carnally
:
By
these
we
are
nourished
to
caution
.
Besides
,
with
the
dung
of
Oxen
the
earth
is
fatned
.
The
dung
of
the
Apostles
is
their
sins
before
conversion
and
after
:
as
S.
Peter's
denyal
,
&c.
By
which
we
are
fatned
to
hope
of
pardon
.
In
another
Sermon
upon
this
Text
,
Their
sound
went
out
into
all
the
Earth
.
Thunder
,
Trumpets
and
Bells
;
and
upon
the
last
he
is
very
large
;
and
all
that
can
be
thought
of
about
Bells
,
the
Mettle
they
are
made
of
,
and
whence
it
is
digged
,
the
Fire
they
are
melted
in
,
the
Mold
they
are
put
into
;
The
properties
of
their
sound
;
The
uses
they
are
put
to
;
to
raise
from
sleep
;
to
allay
tempests
;
to
quench
fires
;
to
cover
fires
,
and
give
notice
of
Bed-time
;
to
call
People
together
;
to
give
warning
of
death
;
to
signifie
the
approach
of
Persons
of
honour
,
&c.
All
these
are
applyed
with
horrible
straining
,
and
absurdity
to
the
Apostles
preaching
.
But
it
were
well
if
this
were
the
worst
in
S.
Anthony's
Sermons
,
that
he
talked
foolishly
concerning
the
Apostles
and
Saints
;
for
I
know
not
how
he
can
be
excused
from
this
charge
,
in
reference
to
God
and
our
Saviour
.
Upon
those
words
,
Luc.
11.
If
I
by
the
finger
of
God
cast
out
Devils
,
&c.
He
descants
in
this
manner
,
Christ
by
the
Finger
of
God
cast
out
Devils
.
The
Finger
of
God
notes
the
difference
of
his
work
.
For
the
hand
signifies
work
,
and
the
fingers
placed
in
the
hand
are
the
difference
of
works
.
But
now
because
the
Lord
either
has
wrought
,
or
will
work
for
the
future
with
all
his
fingers
;
it
is
to
be
noted
,
that
as
there
are
five
fingers
,
so
there
are
five
works
of
God.
The
first
is
called
the
Thumb
,
in
which
the
strength
of
the
hand
consists
:
by
vertue
of
this
finger
the
Lord
wrought
in
the
Creation
of
the
World
,
and
the
dispersing
of
Men
,
in
the
time
of
the
Deluge
,
in
the
working
of
Miracles
in
Egypt
,
and
therefore
the
Magicians
said
,
The
finger
of
God
is
here
,
Exod.
8.
The
2d
.
finger
is
the
fore-finger
,
called
Index
,
ab
indicando
,
from
pointing
,
and
to
this
wisdome
is
attributed
:
with
this
God
wrought
in
the
giving
of
the
Law
,
when
he
wrote
it
with
this
finger
in
Tables
of
Stone
,
Deut.
9.
The
3d.
is
called
the
middle-finger
,
and
this
is
the
finger
of
clemency
and
mercy
,
whereby
God's
revenge
is
deferred
,
and
which
joyns
God
with
the
Creature
:
with
this
Finger
God
wrought
,
when
he
drove
out
the
Devil
by
it
.
Whence
S.
Augustine
upon
Matthew
says
,
With
the
finger
of
God
,
that
is
,
by
the
Holy
Ghost
.
For
the
Father
is
the
Arm
in
which
is
power
,
the
Son
is
the
hand
in
which
is
industry
;
and
as
the
hand
works
by
the
fingers
,
and
the
Arm
by
the
hand
,
so
the
power
of
the
Father
by
the
Son
:
Joh.
1.
All
things
were
made
by
him
.
Mark
also
the
difference
in
the
fingers
,
which
signifies
difference
of
Graces
,
though
it
be
the
same
spirit
.
The
4th
.
finger
is
the
Ring-finger
,
that
is
,
the
promise
of
Glory
:
So
,
Luk.
15.
Put
a
Ring
upon
his
hand
;
i.
e.
on
his
Finger
.
With
this
finger
he
now
works
by
his
promise
,
and
at
the
end
of
the
World
will
work
by
bestowing
of
Glory
.
The
5th
.
is
the
little
or
Ear-finger
.
(
auricularis
.
)
This
is
that
,
which
makes
the
Ears
tingle
:
1
King.
3.
Behold
I
do
a
work
in
Israel
,
which
whosoever
hears
,
both
his
Ears
shal
tingle
.
This
is
the
Finger
of
Judgment
hereafter
,
and
of
threatning
at
the
present
.
With
this
finger
Christ
stooping
down
,
wrote
on
the
ground
,
Joh.
8.
But
when
he
shall
descend
to
Judgment
,
he
will
write
in
every
ones
heart
a
sentence
against
them
:
This
is
that
Little-finger
thicker
than
his
Father's
Loines
,
3
King.
12.
In
the
Loines
of
the
back
the
vertue
of
generation
does
consist
,
and
it
signifies
the
kindness
bestowed
by
God
the
Father
upon
ungrateful
sinners
,
but
the
Judgment
that
is
given
to
the
Son
shall
exceed
all
those
.
What
Divinity
they
of
the
Roman
Church
will
call
this
,
I
know
not
,
but
one
might
expect
sure
as
good
as
this
from
every
Kitchin
;
and
if
these
be
the
admirable
strains
of
his
Preaching
,
I
think
S.
Anthony
had
better
have
kept
to
his
old
imployment
of
washing
Dishes
,
and
scouring
Kettles
there
,
than
ever
have
entred
into
a
Pulpit
.
For
I
think
never
any
Man
before
him
took
such
starts
from
the
Scripture
to
let
loose
a
number
of
foolish
fancies
,
which
he
had
not
the
discretion
to
restrain
,
even
when
they
bordered
upon
Blasphemy
.
Upon
those
words
of
S.
Mark
,
cap.
7.33
.
where
our
Saviour
cured
the
deaf
and
dumb
Man
,
putting
his
fingers
into
his
Ears
,
and
spitting
and
touching
his
Tongue
;
we
have
such
another
descant
upon
the
five
fingers
,
on
the
hand
of
Christ
the
Word
incarnate
.
The
Thumb
in
his
Conception
,
which
because
it
is
shorter
than
the
rest
,
does
signifie
the
humility
of
the
Son
of
God
,
who
shortned
himself
in
the
Womb
of
the
Virgin.
The
fore-finger
in
his
Nativity
,
for
then
the
Angel
did
,
as
with
a
finger
,
declare
salvation
,
saying
,
To
day
is
born
a
Saviour
,
and
this
shall
be
a
sign
,
&c.
The
middle-finger
in
his
preaching
.
The
4th
.
finger
(
called
annularis
&
medicus
)
in
the
working
of
Miracles
.
The
little-finger
(
auricularis
)
in
this
Days
Miracle
,
viz.
of
curing
the
deaf
Man
.
But
upon
that
which
follows
,
of
Christ's
spitting
and
touching
his
Tongue
,
never
any
Man
had
the
impudence
before
him
,
to
talk
of
the
Saliva
divinitatis
,
&
Sputum
Dei
:
For
these
are
his
words
,
Sputum
namque
Dei
est
sapor
divinae
sapientiae
,
quae
dicit
,
Ecclus.
24.
Ego
ex
ore
Altissimi
prodii
.
I
should
tire
my self
and
the
Reader
,
if
I
should
set
down
the
thousandth
part
of
his
Allegorical
and
Mystical
Divinity
,
which
one
may
every
where
(
let
him
dip
where
he
will
)
meet
withall
;
and
such
as
I
could
scarce
believe
,
upon
report
,
any
Man
of
sence
would
ever
have
fastened
upon
the
Scripture
,
(
so
prodigious
is
their
Absurdity
)
if
I
did
not
read
them
with
these
Eyes
.
A
few
instances
more
of
this
kind
shall
conclude
this
Discourse
about
S.
Anthonie's
preaching
.
Upon
those
words
of
the
Gospel
,
Joh.
2.
There
were
there
six
Water-pots
of
Stone
,
Galilee
)
holding
two
or
three
measures
a
piece
.
He
discourses
thus
;
In
Cana
of
Galilee
,
that
is
,
in
a
Soul
,
which
by
the
zeal
of
love
hath
passed
from
Vice
to
Vertue
,
there
are
six
Water-pots
:
Contrition
,
Confession
,
Prayer
,
Fasting
,
Almes
,
and
forgiveness
of
injuries
;
these
are
they
which
purifie
the
Jews
,
i.
e.
Penitents
from
all
sins
:
—
Then
afterwards
he
concludes
.
Behold
six
Water-pots
of
Stone
cut
out
of
the
Stone
which
the
Builders
refused
,
which
is
cut
out
of
the
Mountain
without
hands
.
How
full
they
are
unto
the
brim
with
saving
Water
,
holding
two
or
three
measure
a
piece
.
In
the
two
measures
is
signified
the
Love
of
God
and
our
Neighbour
.
In
three
measures
the
Confession
of
Faith
in
the
Holy
Trinity
,
which
in
all
the
forenamed
things
is
necessary
:
Mark
therefore
these
six
Water-Pots
.
S.
Matthew
,
c.
8.
tells
us
,
that
Jesus
entered
into
a
Ship
,
and
his
Disciples
followed
him
.
S.
Anthony
begins
his
Sermon
thus
.
[
*
](A56589-e100430-b)
*
Serm.
in
Domin.
4.
post
Epiph.
p.
120.
That
Ship
is
the
Cross
of
Christ
,
this
is
a
Merchants
Ship
,
in
which
he
keeps
his
Marts
,
setting
forth
his
glorious
Wares
;
viz.
Patience
,
Indulgence
,
Meekness
,
suffering
wrongs
and
reproaches
,
&c.
Hence
it
is
said
,
Prov.
31.14
.
She
is
like
a
Merchants
Ship
,
bringing
her
Food
from
far
.
By
the
help
of
this
Ship
we
come
to
the
shore
of
the
Heavenly
Countrey
.
—
Note
,
that
to
the
government
of
a
Ship
,
Four
things
are
necessary
;
viz.
the
Mast
,
the
Sail
,
the
Oares
and
Anchor
.
In
the
Mast
is
signified
contrition
of
heart
.
In
the
Sail
,
confession
of
the
mouth
;
for
as
the
Sail
is
fastned
to
the
Mast
,
so
confession
ought
to
be
tyed
to
contrition
.
The
Oares
denote
works
of
satisfaction
,
to
wit
,
Fasting
,
Prayer
and
Almes
.
The
Anchor
,
remembrance
of
Death
.
—
Whosoever
therefore
would
pass
over
from
the
shoar
of
Mortality
,
to
that
of
Immortality
,
that
is
,
would
come
to
Jerusalem
,
let
him
go
into
such
a
Ship
of
Repentance
.
Upon
those
words
of
the
Gospel
,
Matth.
23.2
.
The
Scribes
and
Pharisees
sit
in
Moses
Chair
,
all
things
therefore
whatsoever
they
bid
you
observe
,
that
observe
and
do
,
but
after
their
works
do
not
.
He
has
this
excellent
comment
.
The
Pharisees
are
so
called
from
a
word
that
signifies
Division
,
Your
iniquities
have
divided
betwixt
you
and
God.
But
here
arise
three
doubts
:
1.
How
sins
are
called
Scribes
.
2.
How
they
are
said
to
sit
in
Moses
Chair
.
3.
How
we
ought
to
do
according
to
what
they
bid
us
observe
.
It
's
worth
hearing
how
this
rare
Casuist
determines
it
.
As
for
the
first
,
Isaiah
answers
,
cap.
10.1
.
The
writers
have
writ
unrighteousness
,
that
they
might
oppress
the
poor
in
judgment
.
Also
there
are
Books
,
and
Letters
,
and
Writings
against
a
Man
in
the
last
Judgment
.
—
Sins
therefore
may
be
called
Pharisees
,
not
only
as
they
divide
,
but
as
they
condemn
;
and
also
because
they
inroll
a
Man
into
the
Family
of
the
Devil
.
Thence
in
Revel.
19.
they
are
called
,
The
mark
of
the
Beast
.
As
for
the
2d
.
Doubt
:
How
they
are
said
to
sit
in
the
Chair
,
it
is
plain
enough
.
The
mind
of
man
may
signifie
the
Chair
of
Moses
,
in
which
the
divine
Law
ought
to
sit
.
—
The
Soul
of
the
just
man
is
the
Seat
of
Wisdome
:
Or
else
we
may
say
,
that
they
sit
in
Moses
Seat
,
whilst
by
sin
they
kill
the
divine
Law
;
Esa.
14.
I
will
sit
in
the
Mountain
of
the
Testament
,
that
is
,
in
the
height
of
the
perfection
of
the
Divine
Law.
As
for
the
3d.
How
we
ought
to
do
all
that
they
bid
us
.
That
of
the
Gloss
,
is
to
be
noted
.
All
things
,
viz.
which
are
profitable
to
Salvation
:
for
we
are
to
do
all
such
things
,
but
we
must
not
do
according
to
their
works
.
For
we
must
know
that
every
vice
commends
its
opposite
vertue
:
ex
.
gr.
Anger
commends
Patience
,
Gluttony
Temperance
.
Therefore
though
the
works
of
vices
are
evil
,
(
and
so
ought
not
to
be
done
)
yet
they
commend
the
contrary
vertues
,
as
appears
,
because
every
vice
would
cover
it self
under
the
cloak
of
vertue
,
as
appears
in
Pride
.
Thus
therefore
,
Whatsoever
they
say
unto
you
do
,
but
do
not
after
their
works
,
&c.
Sin
condemns
it self
,
and
yet
does
not
cease
to
infest
the
Soul
,
and
therefore
it
follows
well
,
They
bind
heavy
burdens
,
&c.
Was
there
ever
such
a
wild
nonsensical
fancy
,
as
he
has
pinned
upon
those
words
of
the
Prophet
to
the
Widdow
of
Sarepta
?
1
Kings
17.13
.
Fear
not
,
go
and
do
as
thou
hast
said
,
but
make
me
a
little
cake
first
,
&c.
For
the
meal
shall
not
wast
,
nor
the
cruise
of
oyl
fail
,
till
the
Lord
sendeth
rain
upon
the
Earth
.
Go
,
return
,
viz.
into
thy
conscience
.
Take
Meal
from
the
Barrel
,
that
is
,
thoughts
from
the
heart
,
which
are
ground
between
two
Mil-stones
hope
and
fear
;
and
take
the
Oyl
of
Devotion
,
and
make
me
the
Bread
of
repentance
baked
under
the
ashes
,
viz.
of
humility
;
and
then
afterwards
thou
shalt
make
for
thy self
and
thy
Son
,
because
feeding
God
with
the
food
of
repentance
,
thou
shalt
feed
thy
own
Soul
and
Body
in
Life
Eternal
.
Fear
not
,
for
if
thou
dost
this
to
God
,
that
is
,
to
Divine
Reverence
,
it
shall
never
fail
unto
the
Day
of
Rain
,
that
is
,
of
Glory
.
I
cannot
omit
another
pleasant
interpretation
of
those
words
,
Matth.
4.
Jesus
was
led
by
the
Spirit
into
the
Desert
.
We
are
to
consider
morally
what
that
Desart
is
,
and
by
what
Spirit
we
are
to
be
led
into
it
.
The
Scripture
mentions
a
7.
fold
Desert
.
1.
Desert
is
Heaven
;
because
it
was
deserted
by
Apostate
Angels
.
This
is
that
Wilderness
,
Luc.
2.
in
which
the
Heavenly
Shepherd
left
the
99.
viz.
the
Company
of
Angels
,
that
he
might
seek
the
lost
Sheep
,
that
is
,
humane
nature
,
&c.
2.
Desert
,
is
the
heart
of
man
,
because
it
is
deserted
of
Angels
,
and
inhabited
by
Beasts
,
that
is
,
bestial
cogitations
:
this
is
the
wilderness
of
Cades
,
which
is
by
interpretation
,
the
fountain
of
judgment
;
Psal.
28.
The
voice
of
the
Lord
shaketh
the
wilderness
of
Cades
;
which
is
,
when
the
heart
in
the
preaching
of
the
word
is
made
contrite
by
compunction
.
3.
Desert
,
is
that
of
penitence
:
both
because
sins
are
here
deserted
,
as
also
because
there
ought
to
be
here
as
in
a
desert
,
rest
from
disturbing
thoughts
,
hard
cloathing
,
dry
diet
,
&c.
John
the
Baptist
was
in
this
desert
,
cloathed
with
Camels
hair
.
4.
Desert
,
is
Religion
,
in
which
the
world
is
deserted
by
the
vow
of
poverty
,
the
flesh
by
the
vow
of
chastity
,
and
the
active
will
by
the
vow
of
obedience
.
Concerning
this
,
Cant.
8.
Who
is
this
that
cometh
up
from
the
wilderness
,
leaning
upon
his
beloved
?
For
he
that
perfectly
forsakes
the
world
,
leans
only
upon
God.
5.
Desert
,
is
the
cross
of
Christ
;
in
which
all
deserting
him
fled
away
.
This
is
the
desert
of
Ziph
,
which
is
by
interpretation
,
flourishing
,
because
the
cross
bore
the
florid
body
of
Christ
the
Nazarene
,
i.
e.
flourishing
:
Here
the
desert
flourished
by
the
blood
of
Christ
,
as
it
were
with
roses
;
by
the
humanity
of
Christ
as
with
Violets
,
and
by
his
purity
as
with
Lilies
.
6.
Desert
,
is
the
world
,
forsaken
by
every
good
man
,
'
in
which
the
Children
of
Israel
wander
and
are
afflicted
.
7.
Desert
is
Hell
,
deserted
of
all
hope
of
freedom
;
for
in
Hell
is
no
redemption
.
These
ways
desert
may
be
taken
in
Scripture
.
Now
to
the
purpose
;
by
what
Spirit
ought
a
man
to
be
led
,
and
into
which
of
these
deserts
ought
he
to
enter
?
The
answer
is
,
there
is
a
sevenfold
Spirit
which
is
mentioned
Isa.
11.
The
spirit
of
wisdom
and
understanding
,
the
spirit
of
Counsel
and
fortitude
,
the
spirit
of
knowledge
and
pity
,
and
the
spirit
of
the
fear
of
the
Lord
:
By
every
one
of
these
a
man
ought
to
be
led
into
one
of
those
deserts
forenamed
.
Into
the
1.
Desart
,
that
is
Heaven
,
a
man
ought
to
be
led
by
the
Spirit
of
wisdom
,
by
the
contemplation
of
celestial
things
.
Into
the
Second
,
(
viz.
the
heart
)
man
must
be
led
by
the
spirit
of
understanding
,
by
the
consideration
and
discussion
of
his
sins
.
Into
the
Third
(
viz.
of
penitence
)
he
must
be
led
by
the
spirit
of
Counsel
,
because
penitence
is
to
be
had
by
the
counsel
of
the
Priest
;
Matth.
8.
Go
and
show
your selves
to
the
Priest
.
Into
the
Fourth
Desert
,
that
is
,
of
a
Religious
profession
,
men
enter
by
a
difficult
way
,
therefore
it
is
said
to
such
professors
:
Be
valiant
in
battel
.
Into
the
Fifth
,
that
is
,
the
Cross
,
men
must
be
led
by
the
spirit
of
pity
and
compassion
.
Lament.
1.
O
all
ye
that
pass
by
,
behold
if
there
be
any
sorrow
,
&c.
Into
the
Sixth
Desert
,
that
is
,
the
world
,
a
man
must
be
led
by
the
spirit
of
knowledge
,
that
he
may
see
how
he
ought
to
walk
cautiously
in
the
midst
of
an
evil
and
perverse
Nation
.
Into
the
Seventh
,
that
is
,
into
Hell
,
a
man
must
be
led
by
the
spirit
of
fear
,
that
so
he
may
consider
,
that
there
shall
be
weeping
and
gnashing
of
teeth
.
I
dare
say
the
Seven
wise
men
of
Greece
would
never
have
found
out
these
Seven
Deserts
,
if
the
Bible
had
been
their
study
all
their
life
long
.
But
S.
Anthony
had
a
peculiar
Gift
,
(
which
I
am
sure
none
of
the
seven
Spirits
forenamed
helped
him
to
,
)
to
bring
any
thing
out
of
any
thing
.
Such
is
his
searching
invention
,
that
he
can
find
a
figure
of
the
day
of
Pentecost
in
Noah's
ark
,
Ark
was
50.
Cubits
in
breadth
:
He
can
find
the
five
senses
of
man
,
in
the
five
chambers
of
this
Ark
:
The
first
of
which
shall
suffice
,
to
show
how
refined
this
preachers
inward
sense
was
.
The
first
chamber
of
the
Ark
was
called
Stercoraria
,
But
,
that
I
may
not
be
endless
,
one
instance
more
shall
conclude
this
discourse
about
S.
Anthonie's
Sermons
.
Upon
those
words
,
Cant.
6.2
.
My
beloved
is
gone
down
into
his
garden
,
to
the
beds
of
spices
,
to
feed
in
the
gardens
,
and
to
gather
Lilies
.
He
comments
thus
.
The
garden
of
the
beloved
,
is
the
Soul
of
a
righteous
man
,
in
which
are
two
beds
of
spices
,
that
is
,
humility
the
procurer
of
other
vertues
;
and
Lilies
,
that
is
,
double
continence
,
and
therefore
he
descends
into
such
a
garden
and
feeds
there
.
Note
,
that
there
is
a
fourfold
Garden
,
viz.
of
Nuts
,
of
Apples
,
of
Vines
,
and
of
Spices
.
There
are
also
seven
gifts
of
the
Spirit
,
(
which
he
reckons
as
we
heard
a
little
before
.
)
The
Soul
of
a
righteous
man
,
by
the
spirit
of
fear
,
becomes
a
Garden
of
Nuts
,
which
have
three
things
in
them
,
viz.
bitterness
in
the
husk
,
hardness
in
the
shell
,
and
sweetness
in
the
kernel
:
The
Garden
of
Nuts
is
repentance
;
which
has
bitterness
in
the
flesh
,
hardness
of
tribulation
in
the
long-suffering
of
the
mind
,
and
the
sweetness
of
spiritual
joy
,
in
expectation
of
a
reward
.
Also
by
the
spirit
of
knowledge
and
pity
,
the
Soul
becomes
a
garden
of
Apples
,
which
has
the
sweetness
of
mercy
.
Also
by
the
spirit
of
counsel
and
fortitude
,
it
becomes
a
garden
of
Vines
,
having
the
fervor
of
charity
.
And
by
the
spirit
of
wisdom
and
understanding
,
it
becomes
a
garden
of
Spices
,
sending
forth
its
sweet
smell
in
the
Gates
.
I
hope
the
Reader
by
this
time
is
pretty
well
assured
that
S.
Anthony
was
no
Conjurer
,
as
to
making
of
Sermons
:
That
whomsoever
he
took
to
imitate
in
his
mystical
and
moral
expositions
of
Scripture
,
he
was
the
dullest
and
the
most
nonsensical
certainly
that
ever
appeared
in
this
way
.
That
the
way
it self
of
his
preaching
was
childish
beyond
measure
,
mere
toying
with
the
word
of
God
;
had
nothing
in
it
to
make
any
one
a
jot
the
wiser
,
nor
fitted
to
move
any
thing
scarce
within
a
man
,
save
only
his
spleen
:
that
it
is
an
unpardonable
impudence
in
the
writers
of
his
Life
,
to
cry
him
up
,
as
if
he
was
an
Angel
in
the
Pulpit
,
when
there
is
not
one
page
among
all
his
Sermons
worth
any
wise
mans
reading
,
and
every
line
almost
gives
them
the
lie
.
That
though
there
is
no
defence
to
be
made
for
the
foolish
preaching
of
our
own
Enthusiasts
at
home
,
and
the
Papists
may
think
they
have
a
mighty
advantage
against
us
when
they
object
it
:
yet
this
I
will
say
,
that
there
is
not
one
of
our
men
so
ridiculous
in
Print
,
let
them
chuse
where
they
please
,
but
may
be
play'd
for
any
wager
against
their
S.
Anthony
,
and
will
come
off
better
.
But
it
is
more
than
time
to
proceed
to
the
other
Head
,
of
his
Miracles
:
much
harm
,
nor
God
any
considerable
service
.
If
the
evil
Spirit
receive
any
contentment
from
the
impertinency
and
silly
discourses
of
a
preacher
,
I
cannot
but
imagine
that
some
of
S.
Anthonie's
have
been
like
Nuts
and
Apples
to
him
:
but
I
have
met
with
nothing
likely
to
put
him
into
any
great
chafe
,
unless
it
were
the
slovenly
similitude
,
we
lately
noted
,
of
the
Devils
dung
[
*
](A56589-e102490-b)
*
For
thus
they
tell
us
,
that
the
Devil
was
mightily
vexed
,
becauses
Painter
used
to
draw
him
in
a
most
ugly
shape
under
the
feet
of
the
Bl.
Virgin
;
and
as
he
was
at
this
work
one
time
upon
his
Scaffolds
in
a
Church
Porch
,
the
Devil
brought
such
a
whirl-wind
,
that
threw
down
all
the
Scaffolding
,
and
the
Painter
had
broke
his
neck
,
if
the
Image
of
the
Bl.
Virgin
had
not
seasonably
stretched
out
its
hand
,
and
kept
him
from
falling
till
help
came
.
Gononi
Chronic.
pag.
136.
:
32
,
33.
and
at
last
throwing
himself
wholly
upon
him
(
as
he
dealt
with
our
S.
Anthony
)
got
him
fast
by
the
throat
and
held
him
so
long
,
till
he
was
almost
dead
by
the
load
that
oppressed
him
;
at
another
time
he
drew
him
along
by
his
Cowl
,
and
threw
him
a
great
way
into
an
entry
;
and
when
the
Monk
took
up
a
stick
to
strike
him
,
he
stood
and
laught
at
his
blows
.
S.
Ethelwold
was
severely
handled
by
him
,
159
,
160.
and
calling
him
Clown
,
told
him
he
could
sing
as
well
as
he
:
When
he
was
upon
his
knees
at
his
Prayers
,
the
Devil
entring
the
Oratory
,
sought
to
disturb
him
,
but
S.
Godrick
would
not
so
much
as
look
towards
him
.
Then
the
Devil
threw
the
Pix
at
him
,
which
had
the
Hosts
in
it
;
after
that
spilt
a
horn
of
Wine
upon
him
,
then
threw
a
pitcher
of
water
at
him
and
a
piece
of
wood
with
a
Cross
upon
it
;
but
when
thus
all
night
abusing
him
he
moved
him
not
at
all
,
he
departed
from
him
;
only
he
lest
such
a
stink
behind
him
,
as
could
scarce
be
endured
by
man
:
Another
time
,
as
he
fate
by
his
fire-side
,
the
Devil
gave
him
such
a
box
on
the
ear
,
that
almost
fell'd
him
flat
to
the
ground
.
Another
bout
they
had
,
when
S.
Godrick
(
suspecting
he
was
no
man
,
though
he
appeared
in
that
shape
)
catechized
him
,
and
asked
him
whether
he
believed
in
the
Father
,
Son
and
Holy
Ghost
,
and
bid
him
worship
the
Bl.
Virgin
:
The
Devil
surlliy
bid
him
not
to
trouble
himself
about
his
belief
;
and
told
him
that
he
had
nothing
to
do
to
inquire
into
it
.
Then
Godrick
took
out
his
book
which
had
the
pictures
of
Christ
,
Bl.
Mary
,
and
of
S.
John
in
it
,
and
clapping
it
hastily
to
his
mouth
,
bad
him
if
he
believed
in
God
,
to
kiss
devoutly
those
pictures
:
The
Devil
not
being
able
to
indure
any
longer
,
did
,
as
it
were
,
spit
upon
the
book
,
and
disappeared
mocking
of
him
.
He
also
another
time
abused
him
in
the
shape
and
habit
of
a
Hermit
,
and
choused
him
of
his
bread
and
money
;
But
the
Devil
has
been
often
paid
home
in
his
own
Coin
,
and
served
trick
for
trick
.
The
forenamed
S.
Bartholomew
made
him
run
into
a
corner
,
S.
Cuthbert
,
being
molested
by
the
Devil
,
took
a
great
Club
in
his
hand
,
and
persecuted
the
enemy
from
place
to
place
,
till
he
drove
him
headlong
(
to
the
endangering
his
neck
)
from
the
top
of
a
mountain
;
wisp
of
straw
.
S.
Lupus
too
,
I
think
,
was
even
with
him
,
when
the
Devil
came
and
disturbed
his
singing
one
night
,
2
,
3
&
6.
as
when
he
came
to
tempt
S.
Juliana
,
in
the
form
of
an
Angel
of
Light
,
and
perswaded
her
to
avoid
farther
torments
,
by
sacrificing
to
the
Gods
:
upon
which
,
in
indignation
she
laid
hold
on
him
,
and
threw
him
to
the
ground
,
held
him
howling
a
whole
night
;
and
after
dragging
him
along
with
her
through
the
Market-place
,
though
he
begg'd
hard
,
and
hung
back
very
much
,
yet
she
threw
him
into
a
Privy
hard
by
:
He
could
never
forgive
this
usage
,
you
may
be
sure
;
and
therefore
when
she
came
to
the
place
of
her
suffering
,
the
Devil
incited
them
not
to
spare
her
:
But
to
return
to
S.
Anthony
.
As
I
cannot
believe
,
that
his
Sermons
were
of
such
a
strain
,
as
to
provoke
the
Devil
to
owe
him
a
greater
spight
,
than
other
preachers
;
so
much
less
that
God
did
ever
give
such
wonderful
attestations
to
the
truth
and
excellency
of
his
doctrine
,
as
they
would
bear
us
in
hand
he
did
(
though
we
should
abate
for
the
silliness
of
many
of
the
stories
.
)
Can
any
man
of
sense
be
perswaded
,
that
the
Pentecost
miracle
show'd
upon
the
Apostles
when
they
spake
with
diverse
tongues
,
should
be
renewed
,
that
people
might
understand
the
Trifles
and
Toys
of
his
Sermon
?
Yet
we
are
told
,
that
when
an
innumerable
company
of
people
of
diverse
Nations
came
to
Rome
to
obtain
Easter
Indulgences
;
the
Pope
put
S.
Anthony
upon
preaching
a
Sermon
to
those
strangers
:
The
Grace
of
the
H.
Ghost
did
o
instruct
the
Tongue
of
the
holy
man
,
Apostles
at
Pentecost
,
for
there
were
more
than
one
to
speak
those
several
languages
,
and
none
of
them
spoke
more
than
one
language
I
suppose
at
the
same
time
.
Ribadeneira
indeed
would
have
it
,
that
he
spake
but
one
language
in
his
Sermon
,
but
the
Sermon
was
as
well
understood
by
all
the
hearers
,
as
if
he
had
preached
in
the
language
of
their
several
Nations
;
and
so
considering
the
effect
,
this
gift
was
equall
to
that
of
the
Apostles
:
But
in
another
respect
he
far
out-did
them
:
for
though
they
spake
with
many
tongues
,
yet
I
never
read
that
their
tongues
were
louder
than
other
mens
:
(
for
the
two
sons
of
Thunder
were
called
so
for
another
reason
,
good
woman
that
would
fain
have
followed
S.
Anthony
out
of
the
City
to
hear
him
preach
,
was
hindred
by
her
husband
;
which
so
grieved
her
,
noble
Matron
,
from
hearing
him
;
so
a
great
many
more
preventions
of
misfortunes
in
hearing
him
.
For
as
he
was
preaching
another
time
in
the
open
fields
,
suddenly
the
Heavens
gathered
blackness
,
[
*
](A56589-e103640-b)
*
Thus
they
tell
us
,
that
S.
Anthony
going
a
journey
to
Vicentia
,
a
great
shower
of
rain
fell
;
and
he
having
nothing
to
defend
him
from
it
,
he
put
his
Rosary
upon
his
head
,
and
prayed
to
the
Bl.
Virgin
;
and
as
if
the
Rosary
had
been
turned
into
an
house
,
it
so
covered
him
,
that
not
one
drop
of
rain
fell
upon
him
all
the
way
.
Gononi
Chronic.
p.
244.
.
And
that
nobody
might
complain
that
they
lost
any
thing
afterward
,
by
attending
upon
S.
Anthonie's
Sermons
;
we
hear
of
a
woman
,
who
disliking
the
wine
that
the
good
people
had
sent
in
to
S.
Anthony
after
his
preaching
,
ran
home
to
fetch
better
;
she
was
in
such
haste
that
she
left
the
vessel
open
,
bringing
the
Spigot
along
with
her
in
her
hand
,
and
the
wine
,
when
she
returned
,
was
all
run
out
in
the
Cellar
:
but
she
trusting
in
the
merits
of
the
Saint
,
These
apparent
forgeries
and
Fables
hitherto
mentioned
,
concerning
S.
Anthonie's
preaching
and
miracles
relating
thereunto
,
must
needs
take
away
all
credit
from
other
stories
told
of
him
,
if
nothing
else
did
:
for
he
that
will
go
about
to
deceive
me
with
his
lies
,
in
a
matter
where
I
can
easily
detect
him
,
deserves
to
be
disbelieved
in
other
things
,
where
his
cheats
cannot
so
plainly
be
discovered
,
but
yet
is
carrying
on
the
same
design
.
Such
are
the
stories
of
this
Saint
about
Confession
.
As
when
they
tell
us
,
that
he
used
in
his
life-time
to
appear
to
persons
as
they
lay
in
their
beds
,
and
say
to
them
;
Arise
Martin
,
arise
Agnes
,
go
to
such
a
one
,
and
confess
to
him
this
or
that
sin
,
which
thou
didst
commit
in
such
a
place
,
to
which
none
is
privy
but
God
only
.
Also
,
that
of
a
man
of
Padua
,
who
among
other
things
confessed
to
S.
Anthony
,
that
he
kicked
one
time
his
mother
to
the
ground
:
which
when
the
Saint
heard
,
he
said
to
him
in
great
zeal
;
That
foot
which
smites
a
father
or
mother
,
deserves
presently
to
be
cut
off
,
The
simple
man
construing
his
words
amiss
,
presently
went
home
,
and
cut
off
his
foot
,
which
being
told
to
the
Saint
,
he
goes
to
the
man
,
and
after
he
had
prayed
and
made
the
sign
of
the
Cross
,
he
joyned
his
foot
to
his
leg
,
and
immediately
it
was
whole
again
.
For
the
same
man
to
perform
several
offices
at
the
same
time
in
distant
places
,
is
no
easie
matter
to
be
credited
;
yet
thus
we
are
told
,
that
S.
Anthony
preaching
at
Mompellier
,
after
he
had
begun
his
Sermon
,
he
says
,
is
of
Antoninus
his
mind
.
Sotus
seems
to
leave
both
parts
of
the
question
equally
probable
:
But
Scotus
,
Biel
and
others
,
are
for
the
affirmative
,
proving
that
it
implies
no
contradiction
,
because
the
body
of
Christ
may
be
in
diverse
places
,
as
they
prove
from
its
existence
in
the
Eucharist
.
Sanctesius
,
he
says
,
is
of
the
same
mind
,
for
this
reason
(
and
it
is
worth
the
naming
)
because
in
controversies
of
Religion
that
ought
to
be
lookt
upon
as
the
more
probable
opinion
,
which
depresses
sense
and
nature
,
and
on
the
contrary
advances
God
(
as
this
does
)
if
so
be
the
Scripture
in
no
other
place
opposes
it
,
(
as
it
does
not
.
)
This
I
mention
by
the
way
to
show
that
there
is
no
foolish
fable
told
in
that
Church
,
though
never
so
improbable
,
but
they
have
Divines
with
as
foolish
reasons
ready
to
dispute
for
it
,
and
defend
it
.
But
whether
S.
Anthony
could
be
in
two
places
or
not
,
at
the
same
time
;
yet
we
are
to
believe
that
he
was
in
two
very
far
distant
places
,
in
less
time
than
any
would
imagine
.
For
when
his
Father
,
who
dwelt
at
Lisbon
,
was
clapt
into
Prison
with
his
whole
Family
,
upon
suspicion
of
Murder
,
his
Parents
murdered
him
,
or
no
:
the
dead
Body
hereupon
arose
,
and
said
,
that
they
were
all
innocent
of
his
slaughter
;
and
so
they
were
released
,
and
the
next
Day
he
was
brought
back
to
Padua
by
the
Ministry
of
an
Angel.
We
are
to
suppose
that
this
was
a
good
Angel
,
whose
Ministry
he
used
;
but
methinks
,
considering
how
scurvily
the
Devil
had
before
used
S.
Anthony
,
it
had
been
better
if
they
had
told
us
,
that
he
sadled
the
Devil
for
this
Journey
;
black
:
Guillelmus
a
Speluncato
,
a
famous
Preacher
there
,
discovered
the
true
Father
thus
.
He
caused
the
married
couple
,
the
Child
,
[
*
](A56589-e104650-b)
*
As
uncapable
as
a
Child
is
of
understanding
,
and
speaking
at
40
days
old
,
yet
S.
Amandus
catechized
one
no
older
,
and
it
pronounced
clearly
the
word
Amen
,
and
was
baptized
by
him
.
Bolland
.
ad
6
Febr.
p.
856.
(
it
being
scarce
a
Moneth
old
)
leaving
the
Blackmore
,
went
to
the
Womans
Husband
,
whereby
he
was
freed
from
his
jealousies
,
and
she
from
the
suspicion
of
her
crime
;
and
not
without
great
reason
sure
,
the
Child
being
so
wise
at
that
Age
,
as
to
know
his
own
Father
.
But
the
worst
is
,
so
free
the
Monks
were
of
their
wonders
in
former
days
,
that
we
read
of
as
great
a
Miracle
as
any
of
these
,
of
which
I
can
see
no
other
end
,
but
to
conveigh
a
false
perswasion
into
Mens
minds
,
for
it
served
to
clear
no
truth
in
Question
.
It
is
that
which
Capgrave
relates
concerning
the
Mother
of
S.
Kentigern
;
who
admiring
the
Bl.
Virgins
fruitfulness
without
the
knowledge
of
any
Man
,
by
whom
,
nor
when
,
nor
how
she
became
with
Child
:
and
the
People
of
S.
Kentigern's
Diocess
to
this
day
assert
,
that
he
was
conceived
and
born
of
a
Virgin.
He
calls
them
indeed
Fools
for
saying
so
;
but
I
think
he
was
as
great
a
Fool
,
for
proclaiming
the
following
wonder
,
which
if
true
,
might
well
confirm
the
People
in
their
belief
.
He
says
then
,
that
the
King
her
Father
coming
to
inquire
of
her
,
both
by
threats
and
fair
words
,
who
got
her
with
child
,
she
again
protested
with
an
oath
,
that
she
never
had
the
company
of
any
Man
.
At
which
the
King
being
offended
,
would
have
the
Law
in
this
case
to
pass
upon
her
;
in
which
it
was
of
old
ordained
in
that
Countrey
,
that
a
Maid
committing
fornication
in
her
Fathers
house
,
and
proving
with
Child
,
she
should
be
cast
head-long
from
the
top
of
a
Mountain
,
and
he
that
corrupted
her
should
lose
his
head
:
This
Law
he
commanded
to
be
executed
upon
her
,
(
with
a
design
I
suppose
chiefly
to
find
out
him
that
had
dared
to
corrupt
the
King's
Daughter
,
which
it
might
well
be
imagined
she
would
confess
before
she
dyed
.
)
She
was
placed
then
on
the
brow
of
the
Mountain
called
Dunpelder
,
and
thrown
headlong
down
from
thence
;
(
without
confessing
any
thing
.
)
She
descended
to
the
ground
with
a
pleasant
easie
sliding
,
and
not
any
Member
of
her
Body
was
broken
,
or
so
much
as
hurt
.
The
Pagans
(
Capgrave
says
)
ascribed
this
to
Magick
,
and
therefore
with
the
King's
consent
put
her
into
a
little
Vessel
made
of
Leather
,
and
having
brought
her
some
Miles
off
from
shore
,
they
committed
her
alone
to
fortune
and
the
Sea
,
for
there
were
no
Oars
,
or
Men
to
help
to
guide
it
:
but
notwithstanding
this
danger
,
she
did
not
miscarry
;
for
her
Vessel
went
faster
than
if
it
had
had
the
benefit
of
Sailes
and
Oars
,
and
she
was
brought
safe
into
the
Port.
What
could
a
Christian
think
of
this
double
Miracle
,
but
that
she
was
innocent
of
what
was
laid
to
her
charge
,
that
she
had
neither
fornicated
,
nor
was
forsworn
?
But
then
what
becomes
of
the
truth
of
what
is
so
often
said
and
sung
in
the
Roman
Church
,
(
and
owned
by
all
Christians
)
that
the
Mother
of
our
Saviour
only
had
this
priviledge
,
and
that
she
was
Virgo
puerpera
singularis
?
I
am
afraid
it
will
prove
a
hard
task
to
bring
this
off
well
.
But
to
return
to
S.
Anthony
.
After
all
these
miraculous
things
that
are
told
concerning
him
,
who
can
doubt
,
but
that
his
sanctified
breath
might
work
such
a
wonder
,
as
we
hear
he
wrought
upon
a
Religious
Novice
;
Receive
the
Holy
Ghost
,
and
immediately
he
was
freed
from
all
his
temptations
,
and
persevered
in
the
Religious
course
he
had
undertaken
.
Another
Monk
that
could
not
extinguish
lustful
heats
,
by
fasting
or
prayers
,
his
Coat
,
and
thereupon
all
his
evil
desires
were
extinguished
,
and
he
never
felt
them
more
all
his
Life
.
Thus
they
still
take
care
,
that
their
new
Saints
,
not
only
may
equalize
,
but
out-do
the
old
ones
,
nay
even
Christ
and
his
Apostles
.
I
gave
some
instances
of
this
kind
before
[
*
](A56589-e104950-b)
*
pag.
89
,
90
,
&c.
,
and
here
we
have
another
such
.
It
was
a
mighty
Vertue
that
went
out
of
our
Saviour
,
which
cured
the
Woman
of
her
Twelve
Years
distemper
,
who
only
touched
the
Border
of
his
Garment
:
but
that
garment
was
upon
the
body
of
our
Saviour
when
it
wrought
the
cure
;
That
touch
removed
a
bodily
infirmity
;
this
must
be
supposed
to
have
influence
upon
the
Soul
,
to
correct
a
depraved
fancy
,
and
stop
the
course
of
imagination
,
and
dry
up
the
spring
of
evil
desires
;
a
harder
thing
by
much
than
to
stay
a
flux
of
blood
.
We
read
of
S.
Paul
,
that
from
his
body
were
brought
unto
the
sick
Handkerchiefs
or
Aprons
,
and
the
diseases
departed
from
them
,
and
the
evil
spirits
went
out
of
them
.
But
we
are
informed
,
Maria
de
Turribus
(
which
touched
not
her
body
but
her
clothes
)
dispossessed
Devils
:
and
even
one
thread
unripped
out
of
the
Garment
of
S.
Leobinus
[
*
](A56589-e105170-b)
*
Bolland
.
ad
14.
Mart.
p.
353.
,
that
was
new
mending
,
casts
out
an
evil
spirit
.
Nay
farther
,
the
very
water
in
which
S.
Francis's
Chord
was
dipped
,
cured
abundance
of
diseases
:
Insomuch
that
one
of
their
famous
preachers
,
Ludovicus
Granatensis
,
comparing
S.
Paul's
Handkerchiefs
and
S.
Anthonie's
Chord
,
gives
the
preference
to
the
latter
for
wonder
.
Verùm
hîc
aliquid
video
mirabilius
,
Here
I
see
something
(
says
he
)
more
wonderful
,
for
the
Lord
not
only
bestowed
such
vertue
(
of
curing
diseases
)
upon
the
Saints
Chord
,
but
also
upon
the
water
,
that
had
touched
his
Chord
.
A
man
would
imagine
that
Christ
bore
as
tender
a
love
as
possible
to
his
Disciples
whom
he
conversed
with
upon
earth
,
and
gave
them
very
good
assurances
and
pledges
of
it
,
after
he
was
ascended
up
to
Heaven
;
but
I
do
not
read
that
they
ever
received
such
sensible
tokens
of
it
,
as
these
new
Saints
have
done
:
For
though
S.
Paul
indeed
speaks
of
espousing
the
Corinthians
to
Christ
as
to
their
husband
;
new
Saints
,
by
their
ardent
love
,
bring
him
down
from
Heaven
again
,
and
he
presents
himself
not
to
their
minds
only
,
but
to
their
bodily
eyes
and
other
senses
:
insomuch
that
we
read
of
two
Sisters
,
S.
Ethnea
and
S.
Sodelbia
,
whose
affections
to
him
he
rewarded
,
Melancholy
Nuns
:
)
for
his
Landlord
where
he
one
night
lodged
,
peeping
into
his
chamber
at
a
secret
window
,
he
saw
Jesus
in
the
form
of
a
beautiful
Child
,
first
sitting
upon
his
book
,
and
from
thence
creeping
into
his
Arms
,
whom
the
Saint
embraced
and
kissed
uncessantly
,
while
Jesus
smiled
upon
him
,
and
with
pleasing
looks
beheld
him
;
but
this
was
so
Divine
a
favour
(
says
Ribaden
.
)
that
when
he
understood
by
inspiration
,
that
his
Host
was
conscious
of
it
,
he
begged
of
him
,
that
he
would
not
reveal
it
to
any
mortal
man
whilest
he
was
alive
;
but
,
it
's
likely
,
when
the
inquiry
was
made
into
his
miracles
after
his
death
,
in
order
to
his
Canonization
,
this
was
then
first
produced
.
And
that
you
may
see
that
S.
Anthonie's
miracles
from
first
to
last
,
are
all
of
a
piece
:
we
are
told
,
Kalender
of
Saints
.
And
now
a
great
many
fine
stories
are
told
us
of
miracles
after
his
death
,
to
convince
some
that
doubted
of
the
wonders
that
he
was
said
to
work
in
his
life-time
:
One
man
would
not
believe
,
This
action
(
says
the
relator
)
though
it
ought
to
be
ascribed
rather
to
her
folly
than
vertue
;
yet
the
merits
of
this
Holy
Father
prevailed
so
far
with
God
,
that
he
who
was
always
a
friend
to
true
simplicity
,
preserved
this
simple
woman
,
though
a
fool
(
but
I
should
count
him
a
greater
that
believed
it
)
unhurt
in
the
midst
of
the
waters
.
I
cannot
but
here
mention
a
concatenation
of
such
wonders
,
which
I
meet
within
the
life
of
S.
Sedonius
,
upon
as
trifling
an
occasion
as
this
altogether
,
S.
Sedonius
then
,
seeing
one
day
a
woman
washing
her
Childs
clouts
in
a
Fountain
belonging
to
the
Monastery
,
cried
out
to
his
fellow
S.
Libernus
,
of
the
shamefulness
of
this
fact
,
that
she
should
thus
defile
that
Fountain
,
from
whence
they
fetched
the
waters
they
used
about
the
tremendous
mysteries
of
the
sacrifice
of
the
Mass
.
This
moved
such
a
holy
indignation
in
these
Saints
(
though
some
may
judge
it
exceeded
its
bounds
)
that
they
imprecated
the
Divine
vengeance
against
the
woman
and
her
off-spring
:
The
Child
of
this
woman
,
as
it
was
playing
upon
an
high
bank
of
the
Sea
,
suddenly
fell
into
it
,
where
it
was
swallowed
up
presently
and
appeared
no
more
.
Upon
this
misfortune
,
the
Mother
comes
crying
and
howling
to
S.
Senanus
(
whose
disciples
these
two
angry
Saints
were
)
complaining
how
upon
their
curses
her
Child
was
drowned
.
When
Senanus
heard
this
,
he
severely
chides
his
sons
,
as
guilty
of
murder
:
and
he
commanded
Libernus
to
go
and
stand
upon
a
rock
,
placed
in
the
neighbouring
Sea
,
and
there
do
his
penance
:
As
for
Sedonius
,
he
bad
him
go
look
for
the
drowned
Child
in
the
Sea
,
and
not
desist
his
search
till
he
had
found
him
and
restored
him
to
his
Mother
:
They
both
of
them
obey
this
rigid
sentence
of
the
holy
Father
.
Sedonius
in
his
quest
after
the
Child
in
the
midst
of
the
Sea
,
finds
it
(
after
it
had
lain
there
twenty
four
hours
)
safe
and
sound
,
playing
in
the
waters
and
beating
the
waves
with
the
palms
of
its
hands
,
and
so
brought
it
to
S.
Senanus
;
who
bad
him
go
and
fetch
home
Libernus
from
the
rock
,
saying
that
he
had
found
a
very
favourable
judge
;
as
indeed
it
proved
,
for
the
waters
of
the
Sea
that
used
to
cover
that
rock
at
other
times
(
by
the
rising
of
the
tide
)
did
not
dare
to
touch
him
,
but
kept
off
the
length
of
his
staff
round
about
him
.
Thirty
two
years
after
S.
Anthonie's
death
,
his
body
was
translated
into
the
Church
where
it
now
rests
at
Padua
;
[
*
](A56589-e106030-b)
*
Inter
El
gia
praefixa
vit.
S.
Anton.
)
only
his
Tongue
was
still
fresh
,
and
full
of
juice
and
blood
,
as
if
he
had
been
alive
:
This
S.
Bonaventure
,
who
was
present
,
taking
into
his
hand
,
broke
out
into
these
words
.
O
blessed
tongue
,
which
always
did
bless
God
,
and
taught
others
to
bless
him
,
now
it
appears
of
what
merit
thou
wast
:
After
these
words
he
reverently
kissed
his
tongue
,
and
then
delivered
it
to
the
Magistrates
of
Padua
to
be
laid
up
in
a
repository
worthy
of
it
.
If
they
had
told
me
that
he
was
of
so
great
merit
,
that
he
inabled
the
Fishes
to
use
their
tongues
to
bless
God
,
as
we
heard
before
he
taught
them
in
a
Sermon
how
much
they
were
beholden
to
him
;
I
should
have
as
soon
believed
that
the
Fishes
spoke
,
as
that
his
Tongue
alone
remained
uncorrupt
when
the
rest
of
his
body
was
perished
.
Patron
Saints
should
have
been
preserved
from
corruption
as
well
as
his
:
)
Another
is
,
that
the
Tongue
of
S.
Anthony
was
a
preacher
of
truth
,
therefore
it
ought
eternally
to
remain
;
for
as
S.
Ambrose
says
rightly
,
those
things
that
are
true
are
eternal
:
which
I
shall
then
think
to
be
a
good
argument
,
when
I
am
certified
that
all
those
preachers
tongues
never
rot
in
their
Graves
,
which
tell
no
lies
in
the
Pulpit
:
But
having
heard
before
the
little
sence
this
tongue
spake
in
Sermons
,
and
how
much
he
corrupted
the
true
meaning
almost
of
every
Text
of
Scripture
he
medled
with
,
I
hope
we
may
be
pardoned
,
if
,
notwithstanding
this
reason
,
we
believe
this
story
to
be
a
lye
.
I
have
but
one
thing
more
that
concerns
S.
Anthony
to
trouble
the
Reader
withal
,
which
I
have
reserved
to
be
spoken
to
(
though
somewhat
out
of
its
due
order
)
in
the
last
place
,
because
it
's
the
most
famed
story
that
is
told
of
him
;
mentioned
by
all
the
later
Writers
*
of
his
Life
:
Roman
Church
,
concerning
the
Presence
of
the
Body
of
Christ
in
the
Eucharist
;
and
it
is
called
by
him
miraculum
insigne
,
As
S.
Anthony
was
disputing
concerning
the
truth
of
the
Lord's
Body
in
the
Eucharist
,
with
a
certain
Heretick
in
the
parts
of
Tholouse
,
(
for
at
that
time
the
Albigenses
vexed
the
Church
,
and
they
with
many
more
were
infected
with
this
error
)
the
Heretick
required
of
Anthony
this
sign
,
knowing
him
to
be
endued
with
the
gift
of
miracles
:
(
which
last
words
are
Bellarmines
addition
,
not
to
be
found
in
his
forenamed
Authors
;
and
a
foolish
one
too
,
for
if
he
knew
him
to
have
that
gift
,
why
was
he
not
of
his
mind
,
without
any
farther
trial
?
)
Says
the
Heretick
,
I
have
a
Mule
[
*
](A56589-e106350-b)
*
Jumentum
,
which
I
translate
so
,
because
both
Antoninus
and
Surius
call
it
afterward
Mulus
.
,
to
which
I
will
give
no
meat
these
three
days
:
After
the
three
days
end
,
come
thou
with
the
Sacrament
,
and
I
will
come
with
my
Mule
,
and
will
pour
out
Provender
before
it
;
if
the
Mule
leave
his
Provender
,
and
come
and
venerate
the
Sacrament
,
I
will
believe
.
These
conditions
were
accepted
,
and
after
three
days
,
S.
Anthony
being
accompanied
with
a
multitude
of
the
faithful
,
and
holding
the
venerable
Sacrament
in
his
hand
,
spake
thus
to
the
Mule.
In
the
vertue
and
name
of
thy
Creator
,
whom
I
,
though
unworthy
,
truly
hold
in
my
hand
,
I
require
and
command
thee
O
Animal
,
that
thou
immediately
approach
humbly
after
thy
manner
,
and
show
reverence
to
him
;
that
so
by
this
,
Heretical
pravity
may
understand
,
that
every
creature
is
to
be
subject
to
his
Creator
,
whom
the
Priestly
dignity
daily
handles
at
the
Altar
.
Upon
the
saying
of
which
words
,
the
Mule
forgetting
his
Provender
that
lay
before
him
,
and
his
hunger
,
went
towards
the
Saint
;
and
bowing
his
head
,
and
bending
his
knees
,
adored
the
Lord
as
well
as
he
could
,
and
confuted
the
Heretick
.
Though
such
ridiculous
stuff
as
this
deserves
no
Confutation
,
the
very
relation
of
it
being
sufficient
to
blast
its
credit
:
yet
the
Relator
being
of
so
great
fame
;
for
his
sake
,
i
l'e
a
little
enquire
into
its
Age
;
for
I
believe
we
shall
find
,
that
this
story
(
though
by
their
later
Writers
more
talked
of
[
*
](A56589-e106460-b)
*
Aldrovandus
has
put
it
among
the
Histories
concerning
the
Mule
:
Lib.
de
Quadrupedibus
Solidiped
.
c.
4.
tit
.
Historica
.
than
any
of
the
rest
,
yet
)
was
either
not
so
old
,
or
not
so
much
credited
heretofore
,
even
in
their
own
Church
,
as
some
other
things
they
relate
concerning
him
.
If
this
had
been
as
current
a
Miracle
in
S.
Anthony's
time
,
as
it
pretends
to
be
publick
,
and
to
be
a
triumphant
victory
after
a
chalenge
,
and
a
set
dispute
with
a
Heretick
;
I
am
apt
to
fancy
,
that
Caesarius
who
pickt
up
all
miraculous
reports
about
the
time
he
lived
,
would
have
met
with
it
,
&
deliver'd
it
down
to
us
in
his
Dialogues
[
*
](A56589-e106530-b)
*
This
I
think
not
improbable
,
because
he
wrote
his
Dialogues
so
little
a
while
before
Anthony's
death
,
for
he
tells
us
that
he
was
writing
them
,
an.
1222.
(
and
the
Saint
dyed
1231.
)
Caesarius
lib.
10.
cap.
48.
,
especially
since
his
Ninth
Book
contains
more
such
examples
than
one
,
concerning
bruit
creatures
venerating
the
Eucharist
.
But
if
this
could
not
come
to
his
notice
(
as
I
am
not
peremptory
in
it
)
yet
I
am
sure
it
might
to
another
Writer
of
the
same
Age
with
Anthony
,
viz.
Thomas
Cantipratanus
Suffragan
to
the
Bishop
of
Cambray
,
who
collected
in
the
same
manner
the
Miracles
and
memorable
examples
of
his
Time
,
Speculum
Historiale
,
(
libr.
30.
cap.
131
,
132
,
133
,
134
,
135.
)
has
a
large
account
of
S.
Anthony
;
who
also
mentions
his
reasoning
with
Hereticks
,
and
his
converting
an
Arch-Heretick
;
yet
he
is
wholly
silent
as
to
this
of
S.
Anthony's
Mule
,
though
said
to
be
done
in
his
own
Countrey
;
which
is
a
plain
sign
that
this
was
not
a
story
then
in
being
,
but
coyned
since
;
for
if
it
had
been
done
in
his
days
,
it
could
neither
have
escaped
his
knowledge
,
nor
been
omitted
in
his
History
,
since
it
was
the
most
remarkable
thing
that
belonged
to
it
.
Which
is
still
more
confirmed
,
by
another
observation
,
that
among
six
and
thirty
Lessons
of
the
old
Roman
Breviary
(
where
so
many
fine
things
are
told
of
him
)
this
is
not
to
be
found
;
though
in
one
of
them
I
meet
with
these
words
.
Anthony
confuted
the
perverse
Opinions
of
Hereticks
,
by
the
most
congruous
reasons
;
for
at
Ariminum
(
a
City
in
Italy
)
he
converted
many
Hereticks
to
the
soundness
of
Christian
faith
;
among
whom
he
reduced
to
the
light
of
truth
,
an
Arch-Heretick
called
Bonovillus
,
who
for
30
Years
space
had
been
blinded
with
the
darkness
of
Pestilent
errour
.
Where
,
by
the
way
,
you
may
correct
either
the
wilful
or
ignorant
mistake
of
Ribadeneira
,
who
in
the
Life
of
Anthony
,
The
summe
of
all
I
have
now
said
put
together
,
amounts
to
this
.
That
if
all
those
Writers
of
his
Life
,
had
agreed
in
the
mention
of
this
Miracle
about
the
Eucharist
,
it
would
not
have
been
a
sufficient
proof
of
its
Truth
;
(
since
they
are
all
known
to
abound
with
lies
:
)
But
so
many
of
them
omitting
it
,
especially
those
of
that
Age
,
wherein
it
is
pretended
to
be
done
,
and
whose
design
such
a
story
would
singularly
well
have
served
,
argues
that
then
it
had
not
so
much
as
the
credit
of
a
common
,
or
a
current
Fable
.
S.
Antoninus
who
lived
above
200
Years
after
Anthony
(
for
ought
I
can
find
)
was
the
first
Writer
that
mentions
it
,
I
have
but
one
thing
more
to
Remark
,
which
must
not
be
omitted
,
and
then
I
have
done
with
this
Saint
.
That
is
,
the
prodigious
Licence
they
of
this
Church
take
to
entertain
the
People
with
strange
Miracles
,
in
this
of
the
Sacrament
of
the
Eucharist
,
above
all
other
Subjects
.
They
have
espoused
the
belief
of
a
Doctrine
contrary
to
the
reason
and
sense
of
all
Mankind
,
and
it
must
be
maintained
in
the
same
way
that
it
was
made
.
No
mortal
Man
can
invent
any
thing
so
extravagant
and
foolish
,
which
they
can
pretend
reason
to
boggle
and
stick
at
,
who
have
once
made
Transubstantiation
an
Article
of
their
Faith
:
I
have
no
hopes
therefore
to
make
them
ashamed
in
the
least
,
by
what
I
shall
now
say
;
yet
however
it
may
be
useful
to
others
who
have
not
inslaved
all
their
faculties
,
or
committed
themselves
blindfold
to
the
conduct
of
their
pretended
unerring
Guide
,
to
know
what
Diet
their
faith
lives
upon
,
and
what
hard
morsels
it
must
swallow
down
without
any
chewing
at
all
.
It
were
endless
to
enumerate
the
wonders
they
produce
in
the
lives
of
Saints
,
and
in
Sermons
,
to
procure
veneration
in
Mens
minds
to
the
Eucharist
;
I
shall
content
my self
with
giving
a
few
Instances
of
Miracles
that
they
tell
us
,
have
happened
at
the
presence
or
celebration
of
it
.
We
know
there
is
a
certain
time
in
the
Mass
,
when
they
lift
up
the
Host
,
and
show
it
to
the
People
,
in
order
to
their
adoration
of
it
.
As
S.
Ivo
was
elevating
it
,
a
Globe
of
Light
of
wonderful
splendor
incompassed
the
Body
of
Christ
,
Catherina
Gonzales
,
though
imployed
at
a
distance
in
the
Bakehouse
,
often
saw
the
Host
when
it
was
elevated
by
the
Priest
,
(
I
suppose
,
that
she
might
not
lose
the
benefit
of
the
adoration
)
though
there
were
many
Walls
between
to
intercept
her
sight
.
But
,
which
is
still
more
strange
,
S.
Sibyllina
though
she
was
blind
,
yet
knew
when
the
Host
was
elevated
by
her
inward
sense
;
[
*
](A56589-e107240-b)
*
This
very
thing
is
finely
told
under
another
name
in
these
words
of
the
old
Homily
.
There
was
an
Earl
of
Venice
,
called
Syr
Ambright
,
that
loved
the
Sacrament
of
the
Awter
passing
well
,
and
did
it
all
the
worshyp
and
reverence
that
he
might
,
so
when
he
lay
sick
and
should
dye
;
he
might
not
receive
the
Sacrament
for
Castyng
;
then
was
he
sorry
,
and
made
do●e
;
and
then
he
let
make
clean
his
right
syde
and
to
cover
it
with
a
fayr
clothe
of
send
all
and
layd
Gods
body
therein
,
and
sayd
thus
to
the
host
:
Lord
thou
knowest
that
I
love
thee
with
all
my
heart
,
and
would
fayne
receive
thee
with
my
mouth
and
I
durst
,
and
because
I
may
not
,
I
●ay
thee
on
the
place
that
is
next
to
my
heart
,
and
so
I
shew
thee
all
the
Love
of
my
heart
that
I
can
or
may
;
wherefore
I
beseech
thee
good
Lord
,
have
mercy
on
me
:
and
even
therewith
in
the
sight
of
all
the
People
that
were
about
him
,
his
syde
opened
and
the
host
went
there
into
his
syde
,
and
then
it
closed
again
,
and
so
anon
after
he
dyed
.
Festival
.
in
die
corp.
Christs
,
f.
52.
I
had
thought
that
the
Eucharist
had
been
designed
only
for
the
food
of
Souls
,
and
that
it
never
became
a
common
repast
of
the
Body
:
Nicholas
de
Rupe
it
seems
found
it
so
,
for
we
hear
that
he
lived
20
Years
without
humane
food
,
save
only
by
the
Eucharist
received
every
Fifteen
Days
,
and
his
Meditation
on
Christ's
passion
:
(
that
is
,
upon
the
accidents
of
whiteness
and
roundness
,
&c.
for
the
substance
being
,
according
to
them
,
Christ's
Body
,
can
never
nourish
.
)
But
perhaps
it
may
seem
more
proper
to
the
instance
before
us
of
S.
Anthony's
Mule
,
to
hear
a
little
more
,
concerning
the
strange
effects
its
presence
has
produced
upon
bruit
Creatures
.
An
ancient
Priest
as
he
was
carrying
the
Sacrament
out
of
Town
to
a
sick
Person
,
met
a
Company
of
Asses
laden
with
Corn
in
a
very
narrow
,
O
Asses
,
what
is
it
that
ye
do
?
what
,
do
you
not
consider
whom
I
carry
in
my
hands
?
stand
still
,
fall
down
and
give
honour
to
your
Creator
,
for
I
command
it
in
his
Name
:
Behold
,
says
the
Relator
,
the
wonderful
obedience
of
these
Animals
.
They
all
stood
still
,
and
fell
down
together
;
and
,
which
added
to
the
wonder
,
though
the
Asses
could
not
fall
down
but
with
much
difficulty
,
yet
not
one
of
the
Sacks
of
Corn
did
slide
off
from
their
backs
.
This
fact
is
famous
to
this
Day
in
the
City
of
Colen
.
(
a
City
as
famous
as
the
story
.
)
Saint
Coleta
had
a
Lamb
that
shew'd
the
same
respect
,
and
used
,
without
teaching
,
[
*
](A56589-e107560-b)
*
Aldrovand
.
de
insectis
l.
1.
cap.
1.
Historica
de
apibus
.
(
Aldrovandus
adds
Bells
)
door
and
Altar
,
they
brought
back
the
Lord's
body
with
praise
and
glory
.
Thomas
Cantipratanus
relates
a
parallel
fable
concerning
Bees
,
how
they
had
lodged
the
Sacrament
in
their
Hive
,
in
a
Pix
made
of
purest
Wax
;
and
how
the
owner
of
them
saw
in
the
night
the
whole
Air
brightned
above
them
:
only
these
Bees
were
more
contemplative
than
the
former
,
for
they
left
off
working
,
and
gave
themselves
to
singing
,
which
they
ceased
not
to
do
even
in
the
night-time
,
contrary
to
their
custom
.
But
I
'le
pursue
these
follies
no
farther
,
only
that
we
may
make
a
good
conclusion
,
I
'le
set
down
out
of
one
of
the
Homilies
of
the
Festival
(
so
often
cited
before
)
the
story
of
the
Black
Horse
,
which
far
exceeds
that
of
S.
Anthonie's
Mule
,
and
all
the
rest
I
have
named
:
and
I
'le
give
it
you
in
the
old
English
style
as
I
find
it
.
In
Devonshyre
besyde
Exbridge
was
a
woman
that
lay
sick
and
was
nye
deed
,
and
sent
after
a
holy
person
about
midnight
,
to
have
her
ryghts
.
Than
this
man
in
all
haste
he
might
arose
,
and
went
to
the
Church
,
and
took
Goddes
body
in
a
box
of
Ivory
,
and
put
it
into
his
bosome
,
and
went
forth
toward
this
woman
.
And
as
he
wente
through
the
Forest
in
a
sayre
mede
that
was
his
next
waye
,
it
happed
that
his
box
fell
out
of
his
bosome
to
the
ground
,
and
he
wente
forth
and
wyst
it
not
,
and
came
to
this
woman
,
and
herde
her
confession
.
And
than
he
asked
her
yf
she
wolde
be
houseled
,
and
she
sayd
,
ye
Syr.
Than
he
put
his
hande
into
his
bosom
and
sought
the
box
,
and
whan
he
found
it
not
,
he
was
full
sory
and
sad
,
and
sayd
,
Dame
I
will
go
after
Goddes
body
,
and
come
agayne
anone
to
you
,
and
so
he
wente
forth
sore
wepynge
for
his
symplenes
.
And
so
as
he
came
to
a
wylowe
free
,
he
made
there
of
a
rodde
,
and
stryped
himself
naked
,
and
bette
himself
so
that
the
blode
ranne
downe
by
his
sydes
,
and
sayde
thus
to
himself
:
O
thou
symple
man
,
why
haste
thou
lost
thy
Lord
God
,
thy
maker
,
thy
fourmer
and
Creatour
:
And
whan
he
had
thus
bette
hymselfe
,
he
dyd
on
his
clothes
and
wente
forth
,
and
than
he
was
ware
of
a
pyller
of
fire
that
lasted
from
erth
to
heven
,
and
he
was
all
astonyed
thereof
,
yet
he
blessyd
him
and
wente
to
it
;
and
there
lay
the
Sacrament
fallen
out
of
the
boxe
into
the
grasse
,
and
the
pyller
shone
as
bryght
as
the
sunne
,
and
it
lasted
from
Goddes
body
to
heven
;
and
all
the
beestes
of
the
Forest
were
comen
aboute
Goddes
body
,
and
stode
in
compasse
rounde
aboute
it
,
and
all
kneled
on
4
knées
save
one
blacke
Horse
that
kneled
but
one
knée
Than
sayd
he
,
yf
thou
be
ony
béest
that
may
speke
,
I
charge
thée
in
Goddes
name
here
present
in
fourme
of
bréed
,
tell
me
why
thou
knelest
but
on
one
knée
.
Than
sayd
he
,
I
am
a
fende
of
hell
,
and
wyll
not
knele
and
I
might
;
but
I
am
made
ayenst
my
will
;
for
it
is
wryten
,
that
every
knelynge
of
heven
and
of
erthe
shall
be
to
the
worshyp
of
the
Lord
God.
Why
art
thou
lyke
a
hors
?
And
he
sayd
,
to
make
the
people
to
stele
me
,
and
at
suche
a
towne
was
one
hanged
for
me
,
and
at
suche
a
towne
another
.
Than
sayd
the
holy
persone
,
I
commaunde
the
by
Goddes
fleshe
and
his
blode
,
that
thou
go
into
wyldernesse
,
and
be
there
as
thou
shalt
never
dysease
crysten
man
more
.
And
than
he
went
his
way
,
he
might
no
lenger
abyde
,
and
than
this
man
went
forthe
to
the
woman
and
dyd
he
ryghtes
,
by
the
whiche
she
was
saved
and
went
to
everlastynge
salvacyon
.
To
the
whiche
he
brynge
us
,
our
blyssed
Savyour
Ihesus
.
A
Summary
of
some
Wondrous
Legends
of
the
Saints
,
taken
out
of
the
Lessons
of
the
Breviaries
.
HAving
thus
given
the
Reader
an
account
of
their
many
Fabulous
Saints
;
and
several
Fabulous
reasons
of
their
Devotions
to
the
true
ones
:
having
seen
also
,
in
so
many
foregoing
instances
,
their
admirable
addresses
to
Patron
Saints
,
whom
they
invoke
in
particular
cases
and
distresses
;
It
is
now
time
to
draw
towards
a
conclusion
of
my
task
:
and
though
I
have
met
before
with
several
occasions
,
to
mention
the
absurd
Histories
of
the
Saints
,
from
several
Lessons
of
the
Breviaries
(
which
being
publickly
read
to
the
people
as
the
Scriptures
were
,
they
intended
sure
,
that
they
should
believe
them
to
be
true
.
)
I
'le
summ
up
here
a
few
more
of
these
Legends
,
without
questioning
the
Saintship
of
those
of
whom
they
are
affirmed
;
and
afterwards
add
a
few
more
of
their
Devotions
to
the
Saints
.
S.
Lucy
.
Decemb.
13.
The
Reformed
Breviary
says
of
her
,
That
when
the
judge
Paschasius
commanded
her
to
be
carried
to
the
Stews
,
Roman
Breviary
gives
a
more
particular
account
of
it
,
telling
us
,
That
the
H.
Ghost
fixed
her
with
such
a
weight
,
that
when
many
tried
to
thrust
her
forward
,
they
could
not
stir
her
:
then
they
tied
ropes
to
her
hands
and
feet
,
and
endeavoured
to
draw
her
all
together
,
but
she
was
unmoveable
as
a
mountain
.
Then
the
Magicians
and
Southsayers
tried
their
skill
upon
her
,
but
all
in
vain
:
After
this
they
brought
many
yoke
of
Oxen
,
whose
drawing
neither
could
prevail
to
move
her
.
At
which
Paschasius
wondering
,
said
,
What
is
the
reason
that
a
tender
Virgin
drawn
by
a
Thousand
men
cannot
be
removed
out
of
her
place
?
Lucy
answered
,
Though
thou
shouldest
imploy
ten
thousand
men
,
thou
shalt
hear
the
H.
Ghost
speaking
for
me
,
A
thousand
shall
fall
at
thy
side
,
and
ten
thousand
at
thy
right
hand
.
After
this
a
great
fire
by
his
command
was
kindled
about
her
,
S.
Martina
.
Januar.
1.
When
they
brought
her
into
Apollo's
Temple
by
the
Emperors
command
to
Sacrifice
:
1
,
2.
upon
her
Crossing
her self
and
praying
,
by
a
great
Earthquake
the
whole
City
was
shaken
,
and
the
image
of
Apollo
broken
in
pieces
.
The
Devil
that
inhabited
that
Idol
,
rolling
himself
in
the
dust
of
it
,
cried
out
with
a
great
voice
:
O
Virgin
Martina
,
handmaid
of
the
great
God
,
thou
leavest
me
naked
,
and
showest
me
deformed
,
and
drivest
me
out
of
my
habitation
,
in
which
I
have
dwelt
now
ninety
eight
years
,
having
under
me
472
most
wicked
Spirits
,
that
upon
my
command
offered
daily
to
me
the
souls
of
men
;
And
so
with
a
great
noise
he
departed
.
At
another
time
S.
Martina
was
brought
to
him
as
an
Inchantress
,
Thy
works
are
wonderful
,
O
Lord
,
in
wisdom
hast
thou
made
them
all
:
All
which
he
related
to
the
Emperor
.
The
rest
of
the
Lessons
are
all
such
Romantick
stuff
,
of
Diana's
Temple
by
fire
from
Heaven
consumed
to
ashes
,
together
with
her
Priests
.
How
a
fierce
Lion
kept
three
days
fasting
,
and
set
upon
her
to
devour
her
,
fawned
upon
her
,
and
falling
at
her
feet
kissed
them
.
How
being
thrown
into
a
great
fire
she
received
no
harm
,
but
the
flame
dispersed
it self
and
burnt
those
that
stood
round
it
,
&c.
S.
Sebastian
.
Januar.
20.
As
S.
Sebastian
was
speaking
,
one
saw
an
Angel
descend
from
Heaven
,
S.
Agnes
.
Januar.
21.
When
she
was
by
the
Command
of
the
Prefect
stripped
naked
to
be
carried
openly
in
that
manner
to
the
Stews
,
6
,
7.
God
gave
such
a
thickness
to
her
dishevel'd
hair
,
that
she
seemed
better
covered
therewith
than
with
her
clothes
.
And
when
she
entred
into
the
Stews
,
an
Angel
compassed
her
with
such
a
wondrous
light
,
that
none
could
touch
or
see
her
by
reason
of
the
splendor
;
and
there
appeared
a
white
Garment
before
her
eyes
,
with
which
she
cloathed
her self
,
and
it
so
exactly
fitted
her
body
,
that
none
doubted
that
it
was
prepared
by
an
Angel
,
(
who
no
question
if
he
undertake
it
,
will
shape
a
garment
more
exactly
than
the
best
Tailor
.
)
The
son
of
the
Prefect
thinking
to
violate
her
chastity
,
ventured
to
enter
into
that
light
,
but
before
he
touched
her
,
he
was
choaked
by
the
Devil
,
and
fell
down
dead
.
S.
Dorothy
.
Feb.
6.
When
she
went
to
be
beheaded
,
one
Theophilus
jearingly
said
to
her
,
February
.
[
Bollandus
tells
us
,
That
in
memory
of
these
Apples
,
S.
Tiburtius
&
Valerian
.
April
14.
An
Angel
brought
two
Crowns
from
Paradise
made
up
of
Roses
and
Lilies
,
1
,
2.
and
gave
one
to
Valerian
,
and
the
other
to
Cecily
his
new
married
wife
;
the
Angel
added
,
Because
Valerian
thou
hast
consented
to
the
counsel
of
chastity
(
having
been
perswaded
by
Cecily
not
to
violate
her
Virginity
[
*
](A56589-e108740-b)
*
The
account
of
this
matter
is
given
us
in
the
said
Breviary
,
in
the
Life
of
S.
Cecilia
,
Nov.
22.
Lesson
2.
On
the
marriage
night
when
Cecily
and
her
Spouse
Valerian
were
alone
together
in
the
Bedchamber
,
she
spake
thus
to
him
.
O
sweet
and
most
loving
youth
,
I
have
a
f●●n
to
confess
to
thee
,
if
thou
wilt
swear
not
to
reveal
it
.
Which
Valerian
swearing
to
,
she
said
,
I
have
an
Angel
a
lover
of
mine
,
who
with
the
strictest
jealousie
keeps
my
body
,
he
,
if
he
in
the
least
perceives
that
th●●
touchest
me
with
polluted
love
(
an
excellent
character
of
the
marriage
bed
)
he
will
presently
stir
up
his
sury
against
thee
,
and
destroy
the
flower
of
thy
Youth
:
but
if
he
know
that
thou
lovest
me
with
a
sincere
and
immaculate
love
,
and
preservest
my
Virginity
whole
and
untouched
,
he
will
then
love
thee
as
well
as
my self
,
and
will
express
his
favour
to
thee
.
Valerian
replied
:
If
thou
wouldest
have
me
to
believe
thy
words
,
show
me
the
Angel
,
and
if
I
find
that
he
is
indeed
an
Angel
of
God
,
I
will
do
as
thou
sayst
;
but
if
thou
lov●st
any
other
man
better
than
me
,
I
will
sl●y
with
my
sword
bo
h
him
and
thee
.
So
perswading
him
to
become
a
Christian
and
be
bap●iz●d
,
she
showed
him
the
Angel.
)
Christ
has
sent
me
to
thee
to
give
thee
leave
to
ask
any
petition
of
him
.
Valerian
hearing
this
adored
,
and
begg'd
that
his
brother
Tiburtius
might
become
a
Christian
.
Tiburtius
afterwards
coming
into
the
house
,
he
smelt
the
odour
of
the
Roses
and
Lilies
,
but
saw
nothing
;
who
as
he
was
wondering
whence
it
came
,
Valerian
told
him
of
their
Crowns
which
he
could
not
see
as
yet
,
but
if
he
would
become
a
Christian
,
he
should
see
both
them
and
the
Angel
of
God
also
:
whereupon
he
consented
to
be
baptized
,
and
thereupon
obtained
the
grant
of
all
which
he
had
asked
of
God
,
and
saw
the
Angels
every
day
.
S.
John
of
Beverley
.
May
7.
S.
John
after
he
was
well
instructed
in
Learning
,
was
made
Bishop
of
York
:
[
Capgrave
,
who
mentions
this
story
in
his
Life
,
his
face
that
was
burnt
,
and
the
skin
of
his
cheek
shrivell'd
up
by
the
heat
of
the
H.
Spirit
;
and
that
his
face
was
healed
by
the
touch
of
the
Saints
hand
.
K.
of
Scots
made
war
against
K.
Ethelstan
,
Ethelstan
prayed
to
God
that
through
the
intercession
of
S.
John
of
Beverley
,
he
would
show
some
evident
sign
whereby
both
the
present
and
future
Ages
might
know
,
that
the
Scots
ought
of
right
to
be
subject
to
the
English
:
The
King
with
his
Sword
smote
upon
a
rock
hard
by
Dunbar
,
and
to
this
day
it
is
hollowed
an
Ell
deep
by
that
stroke
.
]
S.
Aldelme
.
May
25.
The
fame
of
S.
Adelme
coming
to
Rome
,
Pope
Sergius
by
his
Letters
called
him
thither
,
Lateran
Church
,
he
reached
his
Casula
(
one
of
the
Priests
Garments
)
behind
him
,
thinking
to
deliver
it
to
one
of
the
Attendants
;
but
none
being
present
,
a
Sun-beam
breaking
through
the
window
,
held
it
up
from
falling
a
long
time
in
memory
of
the
Saint
.
[
Just
such
another
ridiculous
story
as
this
,
is
told
us
in
the
Life
of
S.
Gudila
,
who
as
she
was
praying
in
the
Church
,
the
Priest
chanced
to
espy
the
naked
soles
of
her
feet
;
and
in
compassion
to
her
,
took
off
his
Gloves
,
and
putting
them
under
her
feet
,
went
his
way
;
which
she
after
taking
up
,
as
if
she
had
been
injured
by
this
kindness
,
threw
them
away
from
her
;
but
the
Gloves
instead
of
falling
on
the
ground
,
miraculously
hung
in
the
Aire
;
and
Surius
says
,
that
they
hung
so
the
space
of
an
hour
.
Bolland
.
Act.
Sanctor.
ad
8.
Januar.
p.
516.
]
It
happened
also
at
Rome
,
Pope
Sergius
was
to
be
accounted
guilty
of
incest
.
The
Child
answered
,
That
he
was
innocent
.
S.
Christina
.
July
24.
She
was
bound
to
a
Wheel
,
and
rosted
at
a
Fire
;
2
,
3.
and
as
they
poured
on
Oil
the
flame
broke
forth
,
and
slew
a
thousand
of
the
Heathens
.
She
was
again
put
in
prison
,
and
by
an
Angel
that
visited
her
was
healed
and
refreshed
.
Then
she
was
cast
into
the
Lake
Vulsinus
,
a
great
stone-weight
being
fastned
to
her
body
,
but
the
Angel
freed
her
from
drowning
.
Upon
her
prayers
the
Image
of
Apollo
,
which
she
was
commanded
to
worship
,
was
suddenly
reduced
to
ashes
;
by
which
miracle
three
thousand
were
converted
to
the
Faith
of
Christ
.
After
this
she
was
put
into
a
burning
Furnace
,
where
she
remained
five
days
unhurt
,
&c.
**
S.
Helena's
Legend
of
the
Invention
of
the
Cross
.
May
3.
When
the
Emperor
Constantine
had
obtained
a
victory
over
the
barbarous
people
,
Brev.
Sarum
,
Les.
1
,
2
,
3.
by
the
sign
of
the
Cross
show'd
him
from
Heaven
;
he
after
sent
his
Mother
Helena
to
Jerusalem
to
find
out
the
wood
of
the
H.
Cross
.
Who
when
she
admonished
the
Jews
to
chuse
those
that
knew
the
Law
;
they
said
,
For
what
cause
does
the
Queen
impose
this
task
upon
us
?
Judas
one
of
them
answered
,
I
know
the
reason
,
she
will
make
inquiry
about
the
wood
of
the
Cross
,
upon
which
our
Fathers
hanged
Jesus
:
see
therefore
to
it
,
that
none
confess
the
matter
to
her
.
Zacheus
my
Grandfather
did
foretel
this
to
my
Father
,
and
my
Father
when
he
died
told
it
me
,
saying
;
Observe
Son
,
when
inquiry
shall
be
made
after
the
wood
of
the
Cross
,
to
which
our
Ancestors
condemned
the
Messias
,
manifest
it
before
thou
beest
tormented
.
Then
I
said
to
him
;
Father
,
if
they
knew
him
to
be
the
Christ
,
wherefore
did
they
lay
hands
on
him
?
He
answered
me
,
Hearken
my
Son
,
I
never
was
of
counsel
with
them
,
but
because
he
reproved
them
,
they
crucified
him
;
and
after
he
was
buried
,
he
rose
again
the
third
day
:
Upon
which
my
brother
Stephen
believed
,
and
was
stoned
.
Others
of
them
said
,
We
never
heard
these
things
before
.
When
they
were
called
before
the
Queen
,
and
she
commanded
them
to
be
burnt
,
they
out
of
fear
delivered
Judas
to
her
;
to
whom
the
Queen
said
;
Show
me
the
wood
of
the
Cross
.
Judas
answered
,
I
know
not
so
much
as
the
place
where
it
is
,
for
I
was
not
then
in
being
.
Upon
which
she
commanded
to
cast
him
into
a
Pit
without
water
,
and
that
there
he
should
remain
without
food
.
When
seven
days
were
past
,
Judas
cried
out
of
the
Pit
,
saying
,
Draw
me
out
,
I
intreat
you
,
and
I
will
show
you
the
Cross
of
Christ
.
When
he
was
drawn
out
,
as
he
was
going
to
the
place
,
he
said
,
O
Lord
God
,
if
it
be
thy
will
that
the
Son
of
Mary
shall
reign
,
cause
that
from
the
same
place
a
fume
of
Aromatick
odours
may
ascend
:
After
he
had
prayed
,
the
fume
of
Odours
did
ascend
.
Then
Judas
said
,
In
truth
,
O
Christ
,
thou
art
the
Saviour
of
the
world
.
[
The
present
Breviaries
have
now
left
out
all
this
stuff
,
and
their
Lessons
are
perfectly
the
same
with
those
of
the
Breviary
of
Pius
V.
who
first
reformed
it
after
the
Trent
Council
;
and
gives
us
a
story
,
that
has
more
Authorities
to
back
it
,
but
I
question
whether
much
more
truth
in
it
than
the
former
.
His
Lessons
tell
us
of
Helena's
being
admonished
by
a
Dream
to
go
on
this
errand
to
Jerusalem
;
that
there
she
found
in
the
place
of
the
Cross
a
Marble
Statue
of
Venus
.
That
when
the
ground
was
digged
,
they
found
three
Crosses
,
and
also
the
Title
that
was
once
fastned
to
the
Cross
of
our
Lord
,
but
now
was
fixed
to
none
of
them
,
but
lay
by
it self
apart
from
the
crosses
;
so
that
they
knew
not
to
which
of
them
it
did
belong
.
But
that
doubt
was
quite
taken
away
by
a
Miracle
,
for
a
Woman
almost
at
Deaths
dore
,
through
a
grievous
Disease
;
when
two
of
them
were
applyed
to
her
by
Macarius
Bishop
of
Jerusalem
,
and
she
received
no
benefit
at
all
,
when
the
third
was
applyed
she
was
presently
cured
.
[
*
](A56589-e109880-b)
*
Jacobus
de
Voragine
here
says
;
that
when
the
Cross
was
thus
discovered
,
the
Devil
with
a
loud
voice
cryed
in
the
Aire
,
O
Judas
,
Why
hast
thou
done
this
?
so
contrary
to
what
my
Judas
did
:
for
he
by
my
perswasion
betrayed
him
,
and
thou
against
my
mind
hast
found
his
cross
:
by
him
I
gained
many
Souls
,
by
thee
I
seem
to
lose
those
I
had
gained
:
by
him
I
reigned
over
the
People
,
by
thee
I
shall
be
expelled
out
of
my
Kingdome
.
But
I
'le
be
even
with
thee
,
&c.
It
is
also
further
observable
,
how
Pius
in
his
Reformation
of
the
Breviary
,
took
care
to
prevent
all
suspicion
,
that
by
putting
in
those
new
Lessons
,
the
old
ones
should
be
lookt
upon
as
fabulous
;
for
in
his
corrected
Breviary
,
after
the
Lessons
,
I
find
the
substance
of
the
old
Legend
still
retained
in
several
Antiphona's
.
For
ad
laudes
,
and
per
horas
,
these
short
sayings
are
mentioned
.
Helena
the
Mother
of
Constantine
,
went
to
Jerusalem
.
Alleluiah
.
Then
she
commanded
them
all
to
be
burnt
with
Fire
,
and
they
in
a
fright
delivered
Judas
.
Alleluiah
.
Death
and
Life
are
set
before
thee
,
if
thou
dost
not
show
me
the
Cross
of
Christ
.
Alleluiah
.
When
Judas
ascended
out
of
the
Pit
,
he
went
to
the
place
where
the
holy
Cross
lay
.
Alleluiah
.
Judas
prayed
,
O
God
my
God
,
show
me
the
Wood
of
the
holy
Cross
.
Alleluiah
.
Ad
Benedictus
.
Antiph
.
S.
Helena
said
to
Judas
;
Fulfill
my
desire
,
and
thou
shalt
live
upon
the
Earth
:
that
thou
show
me
the
place
which
is
called
Calvary
,
where
the
Lord
's
precious
Wood
is
hid
.
Alleluiah
.
It
would
be
too
tedious
to
discover
the
follies
and
contradictions
of
their
stories
about
the
Invention
of
the
Cross
,
as
it
is
very
easie
to
do
;
and
as
for
the
Authorities
they
bring
in
,
of
Sulpitius
Severus
,
Ruffinus
,
Paulinus
,
S.
Ambrose
,
Socrates
,
Sozomen
,
Theodoret
,
&c.
which
I
know
are
urged
in
this
matter
;
I
shall
only
in
short
oppose
against
them
,
the
silence
of
Eusebius
,
and
the
censure
of
Pope
Gelasius
.
The
first
mentions
Helena's
Journey
to
the
Holy
Land
,
and
building
two
Churches
,
42
,
43.
the
one
at
Bethlehem
,
the
other
at
Mount
Olivet
,
(
as
I
noted
heretofore
)
but
says
not
one
syllable
about
her
finding
of
the
Cross
,
or
seeking
after
it
;
and
yet
none
can
well
imagine
that
he
should
not
be
acquainted
with
it
,
or
that
he
should
have
balked
this
,
if
there
had
been
any
such
thing
done
,
or
talked
of
in
his
days
.
The
other
(
viz.
Pope
Gelasius
)
he
must
needs
know
all
that
was
said
by
the
other
Authors
I
named
,
who
wrote
of
this
matter
after
Eusebius
his
time
;
and
yet
thus
he
speaks
in
his
Decree
about
Apocryphal
Books
.
Also
the
Writings
concerning
the
Invention
of
the
Lord's
Cross
,
and
other
Writings
concerning
the
Invention
of
the
head
of
John
the
Baptist
,
these
are
certain
novel
relations
,
and
some
Catholicks
read
them
:
but
when
these
shall
come
into
the
hands
of
Catholicks
,
let
that
sentence
of
the
Bl.
Apostle
Paul
go
before
;
Prove
all
things
,
hold
fast
that
which
is
good
:
which
plainly
intimates
his
suspicion
of
the
truth
of
them
.
For
a
conclusion
of
this
;
I
cannot
but
give
the
Reader
the
pleasure
of
understanding
,
how
the
old
Homilies
represented
this
matter
heretofore
to
the
People
,
by
giving
him
the
beginning
of
a
Sermon
upon
this
Subject
.
Thus
I
find
it
.
Good
frendes
,
Eleyna
,
&c.
That
which
follows
,
is
the
story
I
set
down
before
out
of
the
Breviary
of
Sarum
,
which
I
will
not
repeat
.
The
Feast
of
S.
Peter
ad
Vincula
,
or
in
Memory
of
S.
Peters
Chains
.
August
.
1.
Dear
Brethren
,
we
are
to
mark
,
wherefore
the
Feast
of
S.
Peter
(
as
it
is
called
)
ad
vincula
,
is
celebrated
upon
the
Kalends
of
August
.
This
is
said
by
some
to
be
the
cause
of
it
.
A
certain
Roman
Captain
called
Quirinus
,
had
a
Daughter
whose
name
was
Balbina
,
who
had
a
disease
in
her
Throat
[
*
](A56589-e110610-b)
*
Gutturonosam
.
,
(
Surius
in
the
Life
of
S.
Alexander
,
May
3.
says
she
had
a
Wen
in
her
Neck
.
)
This
Captain
kept
S.
Alexander
the
Pope
shut
up
in
Prison
.
This
Maiden
(
his
Daughter
)
went
often
to
the
Prison
,
where
Bl.
Pope
Alexander
was
kept
bound
in
Chains
;
To
whom
Bl.
Alexander
said
,
My
Daughter
,
do
not
kiss
these
Chains
;
[
These
are
taken
,
we
are
told
,
out
of
the
Gests
of
S.
Alexander
:
but
excepting
this
last
Period
of
the
Peoples
devoutly
kissing
that
,
which
they
call
at
Rome
S.
Peter's
Chain
,
(
which
Ribadeneira
assures
us
they
do
)
I
know
not
whether
there
be
any
jot
of
truth
in
all
the
rest
.
For
Surius
,
in
the
place
forenamed
,
and
Baronius
[
*
](A56589-e110920-b)
*
Baron
.
ad
ann.
132.
tell
us
quite
contrary
,
to
what
is
in
the
3d.
Lesson
,
that
it
was
not
S.
Peter's
,
but
Pope
Alexander's
Chain
,
that
cured
the
Daughter
of
Quirinus
.
Baronius
will
assure
us
,
this
Pope
,
but
Eudoxia
built
the
Church
at
Rome
called
Petri
ad
Vincula
.
Let
us
now
see
how
the
Present
Breviary
mends
the
matter
,
since
it
has
altered
all
the
foregoing
story
,
or
rather
quite
discarded
it
.
4
,
5.
Thus
then
we
are
informed
.
In
the
Reign
of
the
Emperour
Theodosius
jun.
when
his
Wife
Eudocia
came
to
Jerusalem
to
pay
a
vow
,
there
she
had
many
presents
made
her
;
but
above
all
the
rest
she
received
the
gift
of
an
Iron
Chain
,
adorned
with
Gold
and
Jewels
,
which
they
affirmed
to
be
the
very
same
,
wherewith
the
Apostle
Peter
was
bound
by
Herod
.
Eudocia
piously
venerating
the
Chain
,
sent
it
afterward
to
Rome
to
her
Daughter
Eudoxia
,
who
brought
it
to
the
Pope
:
And
he
again
show'd
her
another
Chain
,
wherewith
the
same
Apostle
was
bound
,
when
Nero
was
Emperour
.
Whilst
the
Pope
was
comparing
the
Roman
Chain
,
with
that
which
was
brought
from
Jerusalem
;
it
happened
that
those
2
Chains
were
so
joyned
together
,
that
they
seemed
not
to
be
two
,
but
one
Chain
made
by
the
same
Artificer
.
By
which
Miracle
,
so
great
an
honour
began
to
be
paid
to
those
sacred
bonds
,
that
thereupon
Eudoxia's
Church
(
which
she
built
)
was
dedicated
in
the
Exquiline
Mountain
,
by
this
name
of
S.
Peter
ad
Vincula
,
and
to
its
Memory
a
Festival
was
instituted
on
the
first
of
August
.
I
am
apt
to
think
that
we
were
as
well
before
with
our
Salisbury
story
,
as
with
this
new
one
of
Eudocia
.
For
granting
that
she
sent
it
for
S.
Peter's
Chain
to
her
Daughter
Eudoxia
,
and
that
she
received
it
for
such
at
Jerusalem
.
Yet
when
I
remember
what
other
fine
knacks
she
sent
from
thence
,
it
abates
much
the
credit
of
these
Chains
with
me
.
For
Nicephorus
,
Bl.
Virgin
,
which
Luke
the
Apostle
left
drawn
in
a
Table
,
and
her
Divine
Milk
,
[
*
](A56589-e111440-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
her
holy
Distaff
(
or
Spindle
)
and
the
Swathes
of
our
Saviour
.
As
for
the
miraculous
joyning
together
of
the
two
chains
into
one
,
if
you
examine
Baronius
about
it
,
who
gives
us
the
whole
story
,
Ecclesiastical
Tables
;
which
though
they
may
be
as
Sacred
to
him
as
the
twelve
Tables
were
to
the
Ancient
Romans
:
yet
till
I
know
more
of
their
Authentickness
,
they
will
not
have
much
more
credit
with
me
,
than
the
Table
(
now
mentioned
)
S.
Luke
left
behind
him
with
the
Blessed
Virgins
picture
upon
it
.
I
know
indeed
that
S.
Gregory
in
his
Epistles
talks
wondrous
things
of
these
chains
,
and
sent
some
filings
of
them
to
King
Childebert
for
a
mighty
present
;
We
have
directed
to
your
excellency
the
Keys
of
S.
Peter
,
in
which
something
is
included
taken
off
from
his
chains
,
which
being
hanged
at
your
neck
,
may
they
defend
you
from
all
evils
.
So
in
another
Epistle
to
Dynamius
.
We
have
sent
the
Benediction
of
the
Bl.
Apostle
Peter
,
a
little
Cross
,
In
all
these
instances
you
may
observe
something
joyned
(
a
Key
or
Cross
)
to
the
chains
,
so
that
the
miraculous
vertue
seems
to
be
divided
between
them
.
But
in
another
Epistle
to
Theotista
,
This
Key
I
have
taken
care
to
send
to
your
excellency
,
by
which
Almighty
God
shew
that
proud
and
perfidious
man
,
that
by
it
you
,
who
fear
and
love
him
,
may
obtain
present
and
eternal
salvation
.
But
I
think
S.
Gregory
in
another
place
,
has
told
us
a
more
wonderful
story
concerning
S.
Paul's
chain
,
than
I
find
any where
in
him
of
S.
Peter's
;
for
thus
he
writes
to
Constantina
,
I
will
make
haste
to
send
to
you
some
part
of
the
chains
,
which
S.
Paul
the
Apostle
carried
on
his
neck
and
hands
,
and
by
which
many
miracles
are
showed
on
the
people
,
if
so
be
I
can
prevail
to
take
any
off
by
filing
:
For
since
so
many
frequently
come
begging
a
benediction
from
the
chains
,
that
they
may
receive
a
little
of
the
filings
thereof
,
therefore
a
Priest
is
ready
with
a
File
:
and
when
some
persons
petition
for
it
,
presently
in
a
moment
something
is
filed
off
for
them
from
the
chains
:
but
when
some
others
petition
,
though
the
File
be
drawn
a
great
while
through
the
chains
,
yet
cannot
the
least
jot
be
got
off
from
them
.
And
now
methinks
one
may
have
leave
to
ask
,
Why
should
not
this
miraculous
chain
of
S.
Paul
have
a
Festival
appointed
in
memory
of
it
,
as
well
as
that
of
S.
Peter
?
Truly
the
bonds
of
S.
Peter
seem
not
without
reason
to
be
worshipped
,
though
the
bonds
of
the
other
Apostles
are
not
;
for
it
is
but
fit
,
that
since
he
has
the
chief
power
in
the
Church
of
Binding
and
Loosing
other
mens
bonds
,
that
his
bonds
also
should
be
had
in
honour
of
all
the
Faithful
.
S.
Donatus
.
August
7.
S.
Donatus
was
brought
up
by
S.
Pigmenius
the
Presbyter
,
[
*
](A56589-e112120-b)
*
This
story
of
Julian
is
exploded
by
Baronius
.
Notis
in
Martyrol
.
Aug.
7.
rejecting
this
degree
,
aspired
to
the
Empire
;
who
keeping
Pigmenius
in
custody
at
Rome
,
slew
with
the
sword
the
Father
and
Mother
of
S.
Donatus
.
One
Eustasius
came
in
great
perplexity
of
mind
to
Donatus
,
3
,
4.
because
in
his
absence
his
wife
Euphrosina
had
hid
a
great
deal
of
publick
money
,
and
she
was
dead
before
he
returned
,
and
the
Officers
came
upon
him
for
it
.
Donatus
standing
upon
the
Grave
of
his
wife
,
cried
with
a
loud
voice
:
Euphrosina
,
I
conjure
thee
by
Christ
Jesus
that
was
crucified
,
that
thou
tell
us
what
is
become
of
this
money
.
She
answered
immediat●ly
out
of
her
Grave
.
The
money
thou
seekest
after
,
lies
buried
in
the
entrance
of
the
house
:
and
so
the
money
being
paid
,
Eustasius
was
fre●d
from
all
calumny
.
[
This
is
pretty
fair
,
to
make
one
speak
audibly
in
her
Grave
.
S.
Clara.
August
12.
One
day
in
the
Monastery
of
S.
Clare
,
when
meal-time
came
,
De
pane
pascit
unico
turbam
sororum
pauperum
:
Claret
signo
mirifico
virtus
signorum
veterum
:
Dum
cibat
ex
tam
modico
magni
conventus
numerum
.
S.
Clare's
poor
Nuns
fed
largely
to
their
mind
,
When
with
one
loaf
she
the
whole
Convent
din'd
.
And
former
powers
in
this
new
wonder
shin'd
.
]
When
the
hour
of
her
departure
out
of
the
world
drew
near
,
(
in
her
company
)
brought
forth
a
wonderous
rich
Mantle
(
Pallium
)
wherewith
they
covered
the
body
of
Clare
the
Virgin
,
and
adorned
the
room
as
if
it
had
been
a
Bride
chamber
.
S.
Elizabeth
Widow
,
the
King
of
Hungarie's
Daughter
.
Novemb.
19.
On
a
time
a
noble
Matron
giving
her
a
visit
,
[
We
heard
before
(
pag.
108.
)
how
cold
water
was
made
so
scalding
hot
,
only
by
the
prayers
of
S.
Fechinus
,
that
his
Butler
not
being
able
to
endure
it
,
was
fain
to
fly
the
Bath
.
Here
is
another
,
whose
clothes
are
too
hot
to
be
touched
,
only
by
the
fervour
of
devotion
.
The
lying
Spirit
comes
in
so
powerfully
at
certain
seasons
into
the
Monks
inventions
,
that
you
may
as
well
stop
the
current
of
a
tyde
as
the
progress
of
their
fictions
:
and
though
you
may
guess
in
the
other
case
how
high
the
water
will
flow
,
yet
it
's
impossible
here
to
know
when
a
Fable
is
advanced
to
its
height
.
An
Anchoret
did
once
make
a
vow
never
to
see
a
woman
in
the
Island
where
he
lived
;
For
some
soft
and
tender
hearted
Saint
to
have
the
gift
of
weeping
is
no
such
great
wonder
;
S.
Kentigern
had
a
singular
way
too
of
kindling
Fire
,
which
I
could
never
have
hit
upon
;
who
being
in
hast
to
light
the
Candles
for
Vigils
,
Holy
Trinity
he
blessed
it
,
and
blow'd
upon
it
,
and
immediately
,
by
a
Fire
sent
from
Heaven
,
the
Bough
produced
a
great
Flame
;
but
when
he
had
lighted
the
Candles
,
the
Light
appeared
no
longer
in
the
Wood.
(
whence
,
by
the
way
,
we
may
probably
conjecture
that
Tinder-boxes
are
of
a
later
invention
than
S.
Kentigern's
days
.
)
But
what
will
you
say
,
if
the
Monk's
invention
may
be
scrued
up
still
one
peg
higher
?
I
think
I
have
met
with
a
Saint
that
out-did
all
this
,
viz.
S.
Berach
:
who
when
he
came
to
the
King's
Palace
about
a
cause
that
was
to
be
determined
before
him
,
Jac.
de
Voragine
,
Surius
,
and
Ribadeneira
.
And
now
I
should
have
here
inserted
the
admirable
Legends
,
which
the
Breviaries
gives
us
,
of
S.
Mary
Magdalen
,
and
S.
Martha
,
of
S.
Francis
and
S.
Dominick
,
and
some
others
;
but
that
,
to
the
Readers
great
advantage
,
I
have
been
happily
prevented
herein
by
the
late
Second
Discourse
of
the
Learned
Dr.
Stillingfleet
,
concerning
the
Miracles
of
the
Roman
Church
;
whose
known
exactness
,
as
well
as
vast
Reading
,
gives
him
an
easie
Triumph
over
the
Calumny
of
those
Ignorant
Zealots
of
the
Party
,
who
have
had
the
Confidence
to
charge
him
with
false
Citation
of
Authors
;
but
will
not
give
us
the
pleasure
,
I
doubt
,
of
seeing
them
so
much
as
attempt
such
a
publick
Discovery
of
it
,
as
he
has
mad●
o
their
Cheats
;
but
will
have
more
wit
in
their
rage
,
than
to
start
this
New
Controversie
,
whether
we
have
the
same
Books
and
Eyes
with
theirs
,
since
it
is
to
be
hoped
we
may
challenge
at
least
equal
honesty
.
From
all
that
has
been
said
,
methinks
we
need
not
beg
much
favour
to
conclude
,
that
we
in
this
Kingdome
have
been
much
beholden
to
God
Almighty
for
the
Reformation
,
concerning
which
some
Men
speak
so
contemptuously
:
for
since
that
,
no
attempts
have
been
made
,
with
any
shew
of
Authority
,
upon
our
Faith
by
lying
Impostures
;
no
doubtful
Saints
put
into
our
Kalendar
,
and
commanded
to
be
venerated
;
no
religious
worship
paid
to
any
thing
but
to
God
alone
;
no
dreaming
Revelations
in
any
credit
with
us
,
nor
any
pass
for
current
ones
,
but
such
as
are
on
all
hands
unquestionable
;
no
Temptation
laid
before
Men
to
infidelity
,
by
seeing
the
Publick
Devotions
conducted
by
incredible
stories
,
and
invented
Fables
;
these
mischiefs
we
know
the
Reformation
has
delivered
us
from
:
and
I
dare
say
,
it
could
not
be
possible
to
allure
and
intangle
us
in
those
former
snares
again
,
if
Religion
were
Mens
concern
equally
with
other
matters
,
which
they
charge
themselves
soberly
to
menage
.
For
what
wise
Man
that
has
due
care
of
his
health
,
will
forsake
the
safe
practice
of
a
skilful
and
honest
Physician
,
to
run
after
every
Mountebank
that
sets
up
a
Stage
,
will
listen
to
the
idle
stories
he
tells
all
day
of
his
miraculous
cures
;
or
if
he
needs
none
of
his
Physick
,
yet
throw
up
his
Glove
(
as
I
have
seen
foolish
People
do
)
to
receive
Balls
that
shall
take
out
all
spots
and
stains
out
of
their
Garments
,
or
things
in
the
fashion
of
Hearts
to
procure
Love
;
or
countenance
the
pretended
Doctor
,
by
gaping
upon
the
tricks
of
his
Jack-pudding
.
Our
Devotion
is
sober
and
safe
;
has
no
tricks
in
it
,
but
much
Honesty
.
We
are
besotted
,
if
we
shall
attend
to
the
Romish
Legends
,
or
value
their
Beads
and
Rosaries
,
if
we
trade
with
them
for
their
Indulgences
and
counterfeit
Reliques
,
or
be
taken
with
the
Pageantry
that
commonly
in
that
Church
takes
place
at
the
time
of
the
Navity
,
Good
Friday
,
and
the
day
of
the
Resurrection
.
I
'le
add
no
more
,
save
only
that
sharp
,
and
no
less
true
censure
of
their
own
Cassander
(
in
his
Consultatio
de
meritis
&
interces
.
sanctorum
.
Oper.
p.
971.
)
Est
&
hic
error
haud
infrequens
,
&c.
This
is
also
a
common
error
,
that
the
vulgar
sort
of
People
,
neglecting
almost
the
old
and
known
Saints
,
more
largely
and
ardently
venerate
those
that
are
new
and
unknown
;
concerning
whose
Sanctity
the
evidence
is
more
obscure
,
and
some
of
them
are
become
noted
only
by
Revelations
;
so
that
one
may
deservedly
doubt
concerning
some
of
them
,
whether
they
were
ever
yet
in
being
;
whose
Veneration
the
Fictions
of
Histories
,
and
the
Impostures
of
Miracles
have
wonderfully
increased
,
which
Fictions
have
defiled
the
Histories
,
even
of
the
acknowledged
Saints
,
&c.