Front matter (continued 22)

ST. MARNAN, B.C.

To his holy prayers Aidan, king of the Scots, ascribed a wonderful victory which he gained over Ethelfrid, the pagan king of the Northumbrian English; and by his councils Eugenius IV., who succeeded his father Aidan in the kingdom soon after this battle, treated all the prisoners with the utmost humanity and generosity, by which they were gained to the Christian faith. The Northumbrian princes, Oswald and Oswi, were instructed in our holy religion, and grounded in its spirit by St. Marnan, {500} who died in Annandale in the year 620. His head was kept with singular devotion at Moravia, and was carried in processions attended by the whole clan of the Innis's, which from the earliest times was much devoted to this saint. See the Breviary of Aberdeen, Buchanan, l. 5, in Aidano et Eugenio Regibus, and MS. Memoirs in the Scottish college at Paris. St. Marnan is titular saint of the church of Aberkerdure upon the river Duvern, formerly much frequented out of devotion to his relics kept there.

ST. CHARLES THE GOOD, EARL OF FLANDERS, M.

HE was the son of St. Canutus, king of Denmark, and of Alice of Flanders, who, after the death of his father, carried him, then an infant, into Flanders, in 1086. His cousin-german Baldwin the Seventh, earl of Flanders, dying without issue in 1119, left him his heir by will, on account of his extraordinary valor and merit. The young earl was a perfect model of all virtues, especially devotion, charity, and humility. Among his friends and courtiers, he loved those best who admonished him of his faults the most freely. He frequently exhausted his treasury on the poor, and often gave the clothes off his back to be sold for their relief. He served them with his own hands, and distributed clothes and bread to them in all places where he came. It was observed that in Ipres he gave away, in one day, no less than seven thousand eight hundred loaves. He took care for their sake to keep the price of corn and provisions always low, and he made wholesome laws to protect them from the oppressions of the great. This exasperated Bertulf, who had tyrannically usurped the provostship of St. Donatian's in Bruges, to which dignity was annexed the chancellorship of Flanders, and his wicked relations, the great oppressors of their country. In this horrible conspiracy they were joined by Erembald, castellan or chief magistrate of the territory of Bruges, with his five sons, provoked against their sovereign because he had repressed their unjust violences against the noble family De Straten. The holy earl went every morning barefoot to perform his devotions early before the altar of the Blessed Virgin in St. Donatian's church. Going thither one day, he was informed of a conspiracy, but answered; "We are always surrounded by dangers, but we belong to God. If it be his will, can we die in a better cause than that of justice and truth?" While he was reciting the penitential psalms before the altar, the conspirators rushing in, his head was cloven by Fromold Borchard, nephew to Bertulf, in 1124. He was buried in St. Christopher's church at Bruges, not in that of St. Donatian, as Pantoppidan proves. Borchard was broke alive on the wheel, and Bertulf was hung on a rack at Ipres, and exposed on it to be torn by furious dogs, and at length was stoned to death by beggars while he remained on that engine. St. Charles's shrine was placed by an order of Charles Philip Rodoan, fourth bishop of Bruges, in 1606, in the chapel of the blessed Virgin, and ever since the year 1610 a high mass in honor of the Trinity is sung on his festival. See the life of this good earl by Walter, archdeacon of Terouenne, and more fully by Gualbert, syndic of Bruges, and by AElnoth a monk of Canterbury and Danish missionary at that time. See also Molanus and Miraeus in their martyrologies; Henschenius, p. 158; Robertus de Monte a Append, ad. Chronicon Sigeberti ad an. 1127; Jac. Maierus, Annal. Flandriae, l. 4, pp. 45, 46. Likewise Ericus Pantoppidanus in his Gesta Danorum extra Daniam. Hafniae, 1740 t. 2, sec. 1, c. 5, sec. 32, p. 398.

{501}

ST. JOAVAN, OR JOEVIN, B.C.

This saint was a fervent disciple of St. Paul of Leon, in Great Britain, his own country, accompanied him into Armorica, led an anchoretical life near him in the country of Ack, and afterwards in the isle of Baz. That great saint chose him coadjutor in his bishopric, when he retired a little before his death. St. Joavan survived him only one year. He is titular saint of two parish churches in the diocese of St. Paul of Leon, &c. See Lobineau, Vies des Saints de la Bretagne, p. 71, from the breviary and tradition of that church, though the life of St. Jovian, copied by Albert the Great. &c., deserves no regard.

MARCH III.

ST. CUNEGUNDES, EMPRESS.

From her life written by a canon of Bamberg, about the year 1152: also the Dissertation of Henschenius, p. 267.

A.D. 1040.

ST. CUNEGUNDES was the daughter of Sigefride, the first count of Luxemburgh, and Hadeswige his pious wife. They instilled into her from her cradle the most tender sentiments of piety, and married her to St. Henry, duke of Bavaria, who, upon the death of the emperor Otho III., was chosen king of the Romans, and crowned at Mentz on the 6th of June, 1002. She was crowned at Paderborn on St. Laurence's day, on which occasion she made great presents to the churches of that city. In the year 1014 she went with her husband to Rome, and received the imperial crown with him from the hands of Pope Benedict VIII. She had, by St. Henry's consent before her marriage, made a vow of virginity. Calumniators afterwards accused her to him of freedoms with other men. The holy empress, to remove the scandal of such a slander, trusting in God the protector of innocence, in proof of hers, walked over red-hot ploughshares without being hurt. The emperor condemned his too scrupulous fears and credulity, and made her ample amends. They lived from that time in the strictest union of hearts conspiring to promote in every thing God's honor, and the advancement of piety.

Going once to make a retreat in Hesse, she fell dangerously ill, and made a vow to found a monastery, if she recovered, in a place then called Capungen, now Kaffungen, near Cassel, in the diocese of Paderborn, which she executed in a stately manner, and gave it to nuns of the Order of St. Benedict. Before it was finished St. Henry died, in 1024. She earnestly recommended his soul to the prayers of others, especially to her dear nuns, and expressed her longing desire of joining them. She had already exhausted her treasures and her patrimony in founding bishoprics and monasteries, and in relieving the poor. Whatever was rich or magnificent she thought better suited churches than her palace. She had therefore little now left to give. {502} But still thirsting to embrace perfect evangelical poverty, and to renounce all to serve God without obstacle, on the anniversary day of her busband's death, 1025, she assembled a great number of prelates to the dedication of her church of Kaffungen; and after the gospel was sung at mass, offered on the altar a piece of the true cross, and then put off her imperial robes, and clothed herself with a poor habit: her hair was cut off, and the bishop put on her a veil, and a ring as the pledge of her fidelity to her heavenly spouse. After she was consecrated to God in religion, she seemed entirely to forget that she had been empress, and behaved as the last in the house, being persuaded that she was so before God. She feared nothing more than what ever could bring to her mind the remembrance of her former dignity. She prayed and read much, worked with her hands, abhorred the least appearance of worldly nicety, and took a singular pleasure in visiting and comforting the sick. Thus she passed the fifteen last years of her life, never suffering the least preference to be given her above anyone in the community. Her mortifications at length reduced her to a very weak condition, and brought on her last sickness. Her monastery and the whole city of Cassel were grievously afflicted at the thought of their approaching loss; she alone appeared without concern, lying on a coarse hair-cloth, ready to give up the ghost, while the prayers of the agonizing were read by her side. Perceiving they were preparing a cloth fringed with gold to cover her corpse after her death, she changed color and ordered it to be taken away; nor could she be at rest till she was promised she should be buried as a poor religious in her habit. She died on the 3d of March, 1040. Her body was carried to Bamberg, and buried near that of her husband. The greatest part of her relics still remains in the same church. She was solemnly canonized by Innocent III. in 1200. The author of her life relates many miracles wrought at the tomb, or by the intercession of this holy virgin and widow.

* * * * *

Few arrive at any degree of perfection amongst those who aspire after virtue, because many behave as if they placed it barely in multiplying exercises of piety and good works. This costs little to self-love, which it rather feeds by entertaining a secret vanity, or self-complacency, in those who are not very careful in watching over their hearts. It is a common thing to see persons who have passed forty or fifty years in the constant practice of penance and all religious exercises, and the use of the most holy sacraments, still subject to habitual imperfections, and venial disorders, incompatible with a state of sanctity or perfection. They give marks of sudden resentment, if they happen to be rebuked or despised: are greedy of the esteem of others, take a secret satisfaction in applause, love too much their own ease and conveniences, and seek those things which flatter self-love. How much are these souls their own enemies by not giving themselves to God without reserve, and taking a firm resolution to labor diligently in watching over themselves, and cutting off all irregular attachments, and purifying their hearts! The neglect of this fosters many habitual little disorders and venial sins, which incredibly obstruct the work of our sanctification, and the advancement of the kingdom of divine grace in our souls. These little enemies wilfully caressed, weaken our good desires, defile even our spiritual actions with a thousand imperfections, and stop the abundant effusion with which the Holy Ghost is infinitely desirous to communicate himself to our souls, and to fill them with his light, grace, peace, and holy joy. The saints, by the victory over themselves, and by making it their principal study to live in the most perfect disengagement and purity of heart, offered to God, even in their smallest actions, pure and full sacrifices of love, praise, and obedience. If we desire to cultivate this purity of heart, we {503} must carefully endeavor to discover the imperfections and disorders of their souls, especially such as are habitual, and strenuously labor to root them out. Secondly, we must keep our senses under a strict guard, and accustom them to restraint by frequent denials. Thirdly, we must live as much as may be in a habit of recollection, and the practice of the divine presence, and, after any dissipating affairs, return eagerly to close retirement for some short time. Fourthly, we must, with perfect simplicity, lay open our whole interior to our spiritual director, and be most solicitous to do this, with particular candor and courage, in things in which we are tempted to use any kind of duplicity or dissimulation. Lastly, we must propose to ourselves, in all our thoughts and actions, the most perfect accomplishment of the will of God, and study to square our whole lives by this great rule, watching in all we do with particular care against motives of vanity, pride, sensuality, interest, and aversions, the great enemies to purity of intention.

SS. MARINUS AND ASTERIUS, OR ASTYRIUS, 1131.

ST. MARINUS was a person remarkable both for his wealth and family at Caesarea in Palestine, about the year 272, and was in course to succeed to the place of a centurion, which was vacant, and about to obtain it; when another came up and said, that according to the laws Marinus could not have that post, on account of his being a Christian. Achaeus, the governor of Palestine, asked Marinus if he was a Christian; who answered in the affirmative: whereupon the judge gave him three hours space to consider whether he would abide by his answer, or recall it. Theotecnus, the bishop of that city, being informed of the affair, came to him, when withdrawn from the tribunal, and taking him by the hand led him to the church. Here, pointing to the sword which he wore, and then to a book of the gospels, asked him which of the two he made his option. Marinus, in answer to the query, without the least hesitation, stretched out his right hand, and laid hold of the sacred book. "Adhere steadfastly then to God," says the bishop, "and he will strengthen you, and you shall obtain what you have chosen. Depart in peace." Being summoned again before the judge, he professed his faith with greater resolution and alacrity than before, and was immediately led away just as he was, and beheaded. St. Asterius, or Astyrius, a Roman senator, in great favor with the emperor, and well known to all on account of his high birth and great estate, being present at the martyrdom of St. Marinus, though he was richly dressed, took away the dead body on his shoulders, and having sumptuously adorned it, gave it a decent burial. Thus far the acts in Ruinart. Rufinus adds, that he was beheaded for this action. See Eus. Hist. l. 7, c. 15, 16, 17.

SS. EMETERIUS, &c., MM.

COMMONLY CALLED MADIR, AND CHELIDONIUS

THEY were soldiers of distinguished merit in the Roman army in Spain, and suffered martyrdom at Calahorra, but it is not known in what persecution. Their courage and cheerfulness seemed to increase with their sharpest torments, and to them fires and swords seemed sweet and agreeable. Prudemius says, that the persecutors burned the acts of their martyrdom, envying us the history of so glorious a triumph. He adds, that their festival was kept in Spain with great devotion by all ranks of people; that strangers {504} came in devout pilgrimages to visit their relics, praying to these patrons of the world; and that none poured forth their pure prayers to them who were not heard and their tears dried up: "For," says he, "they immediately hear every petition, and carry it to the ear of the eternal king." See Prudentius, de Coro, hymn 1.

ST. WINWALOE, OF WINWALOC, ABBOT.

FRAGAN or Fracan, father of this saint, was nearly related to Cathoun, one of the kings or princes of Wales, and had by his wife Gwen three sons, Guethenoc, Jacut, and Winwaloe, whom they bound themselves by vow to consecrate to God from his birth, because he was their third son. The invasions of the Saxons, and the storms which soon after overwhelmed his own country, obliged him to seek a harbor in which he might serve God in peace. Riwal had retired a little before, with many others, from Wales into Armorica, and had been there kindly received; several Britons, who had followed the tyrant Maximus, having settled in that country long before. Fragan therefore transported his whole family, about the middle of the fifth century, and fixed his habitation at a place called from him to this day, Ploufragan, situated on the river Gouct, which ancient British and Gaulish word signifies blood. All accounts of our saint agree that his two elder brothers were born in Great Britain, but some place the birth of St. Winwaloe, and of his sister Creirvie, much younger than him, in Armorica. The pious parents brought up their children in the fear of God, but out of fondness delayed to place Winwaloe in a monastery, till he was now grown up. At length, touched by God, the father conducted him to the monastery of St. Budoc, in the isle of Laurels,[1] now called Isleverte, or Green Island, not far from the isle of Brehat. St. Budoc was an abbot in Great Britain, eminent for piety and learning, and flying from the swords of the Saxons, took refuge among his countrymen in Armorica, and in this little island assembled several monks, and opened a famous school for youth. Under his discipline Winwaloe made such progress, that the holy abbot appointed him superior over eleven monks, whom he sent to lay the foundation of a new monastery. They travelled through Domnonea, or the northern coast of Brittany, and finding a desert island near the mouth of the river Aven, now called Chateaulin, they built themselves several little huts or cells. From these holy inhabitants the name of Tibidy, that is, House of Prayers, was given to that island, which it still retains. This place is exposed to so violent winds and storms, that after three years St. Winwaloe and his community abandoned it, and built themselves a monastery on the continent, in a valley sheltered from the winds, called Landevenech, three leagues from Brest, on the opposite side of the bay. Grallo, count of Cornouailles, in which province this abbey is situated, in the diocese of Quimper-Corentin, gave the lands, and was at the expense of the foundation of this famous monastery. St. Winwaloe, from the time he left his father's house, never wore any other garments but what were made of the skins of goats, and under these a hair shirt; day and night, winter and summer, his clothing was the same. In his monastery neither wheat-bread nor wine was used, but for the holy sacrifice of the mass. No other drink was allowed to the community but water, which was sometimes boiled with a small decoction of certain wild herbs. The monks ate only coarse barley-bread, boiled herbs and roots, or barley-meal and herbs mixed, except on Saturdays and Sundays, on which {505} they were allowed cheese and shellfish, but of these the saint never tasted himself. His coarse barley-bread he always mingled with ashes, and their quantity he doubled in Lent, though even then it must have been very small, only to serve for mortification, and an emblem of penance. In Lent he took his refreshment only twice a week; his bed was composed of the rough bark of trees or of sand, with a stone for his pillow. From the relaxation in the rule of abstinence on Saturdays, it is evident that this monastic rule, which was the same in substance with that received in other British, Scottish; and Irish monasteries, was chiefly borrowed from Oriental rules, Saturday being a fast-day according to the discipline of the Roman church. This rule was observed at Landevenech, till Louis le Debonnaire, for the sake of uniformity, caused that of St. Benedict to be introduced there in 818. This house was adopted into the congregation of St. Maur, in 1636. St. Winwaloe was sensible that the spirit of prayer is the soul of a religious state, and the comfort and support of all those who are engaged in it: as to himself, his prayer, either mental or vocal, was almost continual, and so fervent, that he seemed to forget that he lived in a mortal body. From twenty years of age, till his death he never sat in the church, but always prayed either kneeling or standing unmoved, in the same posture, with his hands lifted up to heaven, and his whole exterior bespoke the profound veneration with which he was penetrated. He died on the 3d of March, about the year 529, in a very advanced age. His body was buried in his own church, which he had built of wood, on the spot upon which the abbatial house now stands. These relics were translated into the new church when it was built, but during the ravages of the Normans they were removed to several places in France, and at length into Flanders. At present the chief portions are preserved at Saint Peter's, at Blaudinberg, at Ghent, and at Montreuil in Lower Picardy, of which he is titular patron. In Picardy, he is commonly called St. Vignevaley, and more commonly Walovay; in Brittany, Guignole, or more frequently Vennole; in other parts of France, Guingalois; in England, Winwaloe or Winwaloc. His name occurs in the English litany of the seventh age, published by Mabillon.[2] He is titular saint of St. Guingualoe, a priory at Chateau du Loir, dependent on Marmoutier at Tours, and of several churches and parishes in France. His father, St. Fragan, is titular saint of a parish in the diocese of St. Brieuc, called Plou-Fragan, of which he is said to have been lord, and of another in the diocese of Leon, called St. Frogan; also, St. Gwen his mother, of one in the same diocese called Ploe-Gwen, and of another in that of Quimper. In France she is usually called St. Blanche, the British word Gwen signifying Blanche or White. His brothers are honored in Brittany, St. Guethenoc, on the 5th of November, and St. Jacut or James, on the 8th of February and the 3d of March; the latter is patron of the abbey of St. Jagu, in the diocese of Dol. St. Balay, or Valay, chief patron of the parish of Plou-balai, in the diocese of St. Malo, and a St. Martin, are styled disciples of St. Winwaloe, and before their monastic profession were lords of Rosmeur, and Ros-madeuc. Some other disciples of our saint are placed in the calendars of several churches in Brittany, as St. Guenhael his successor, St. Idunet or Yonnet, St. Dei, &c. See the ancient life of St. Winwaloe, the first of the three given by Bollandus and Henschenius; that in Surius and Cressy not being genuine. See also Baillet and Lobineau, Lives of the Saints of Brittany, pp. 43 and 48.

Footnotes: 1. Laureaca. 2. Mabil. in Analect.

{506}

ST. LAMALISSE, C.

HE flourished in great sanctity in the isle of Aran, on the west of Scotland, in the seventh century, and from him a neighboring small island is called to this day St. Lamalisse's Isle. See MS. memoirs in the Scottish College at Paris.

MARCH IV.

ST. CASIMIR, PRINCE OF POLAND.

From his life compiled by Zachary Ferrier, legate of Leo X., in Poland, thirty-six years after his death; and an authentic relation of his miracles, with many circumstances of his life, by Gregory Swiecicki, canon of Vilna; also the commentary of Henschenius, p. 337.

A D. 1483

ST. CASIMIR was the third among the thirteen children of Casimir III., king of Poland, and of Elizabeth of Austria, daughter to the emperor Albert II., a most virtuous woman, who died in 1505. He was born in 1458, on the 5th of October. From his childhood he was remarkably pious and devout. His preceptor was John Dugloss, called Longinus, canon of Cracow, a man of extraordinary learning and piety, who constantly refused all bishoprics, and other dignities of the church and state, which were pressed upon him. Uladislas, the eldest son, was elected king of Bohemia, in 1471, and became king of Hungary in 1490. Our saint was the second son: John Albert, the third son, succeeded the father in the kingdom of Poland in 1492; and Alexander, the fourth son, was called to the same in 1501. Casimir and the other princes were so affectionately attached to the holy man who was their preceptor, that they could not bear to be separated from him. But Casimir profited most by his pious maxims and example. He consecrated the flower of his age to the exercises of devotion and penance, and had a horror of that softness and magnificence which reign in courts. His clothes were very plain, and under them be wore a hair shirt. His bed was frequently the ground, and he spent a considerable part of the night in prayer and meditation, chiefly on the passion of our Saviour. He often went out in the night to pray before the church-doors; and in the morning waited before them till they were opened to assist at matins. By living always under a sense of the divine presence he remained perpetually united to, and absorbed in, his Creator, maintained an uninterrupted cheerfulness of temper, and was mild and affable to all. He respected the least ceremonies of the church: every thing that tended to promote piety was dear to him. He was particularly devout to the passion of our blessed Saviour, the very thought of which excited him to tears, and threw him into transports of love. He was no less piously affected towards the sacrifice of the altar, at which he always assisted with such reverence and attention that he seemed in raptures. And as a mark of his singular devotion to the Blessed Virgin, he composed, or at least frequently recited, the long hymn that bears his name, a copy of {507} which was, by his desire, buried with him. His love for Jesus Christ showed itself in his regard for the poor, who are his members, to whose relief he applied whatever he had, and employed his credit with his father, and his brother Uladislas, king of Bohemia, to procure them succor. His compassion made him feel in himself the afflictions of every one. The Palatines and other nobles of Hungary, dissatisfied with Matthias Corvin, their king, son of the great Huniades, begged the king of Poland to allow them to place his son Casimir on the throne. The saint, not then quite fifteen years of age, was very unwilling to consent; but in compliance with his father's will he went, at the head of an army of twenty thousand men, to the frontiers, in 1471. There, hearing that Matthias had formed an army of sixteen thousand men to defend him, and that all differences were accommodated between him and his people, and that pope Sixtus IV. had sent an embassy to divert his father from that expedition, he joyfully returned, having with difficulty obtained his father's consent so to do. However, as his dropping this project was disagreeable to the king his father, not to increase his affliction by appearing before him, he did not go directly to Cracow, but retired to the castle of Dobzki, three miles from that city, where he continued three months in the practice of penance. Having learned the injustice of the attempt against the king of Hungary, in which obedience to his father's command prevailed upon him to embark when he was very young, he could never be engaged to resume it by a fresh pressing invitation of the Hungarians, or the iterated orders and entreaties of his father. The twelve years he lived after this, he spent in sanctifying himself in the same manner as he had done before. He observed to the last an untainted chastity, notwithstanding the advice of physicians who excited him to marry, imagining, upon some false principle, this to be a means necessary to preserve his life. Being wasted with a lingering consumption, he foretold his last hour, and having prepared himself for it by redoubling his exercises of piety, and receiving the sacraments of the church, he made a happy end at Vilna, the capital of Lithuania, on the 4th of March, 1482, being twenty three years and five months old. He was buried in the church of St. Stanislas. So many were the miracles wrought by his intercession, that Swiecicki, a canon of Vilna, wrought a whole volume of them from good memoirs, in 1604. He was canonized by pope Leo X., whose legate in Poland, Zachary Ferrier, wrote the saint's life. His body and all the rich stuffs it was wrapped in, were found quite entire, and exhaling a sweet smell one hundred and twenty years after his death, notwithstanding the excessive moisture of the vault. It is honored in a large rich chapel of marble, built on purpose in that church. St. Casimir is the patron of Poland, and several other places, and is proposed to youth as a particular pattern of purity. His original picture is to be seen in his chapel in St. Germain des Prez in Paris, built by John Casimir, king of Poland, the last of the family of Waza, who, renouncing his crown, retired to Paris, and died abbot of St. Germain's, in 1668.

* * * * *

What is there on earth which can engage the affections of a Christian, or be the object of his ambition, in whose soul God desires to establish his kingdom? Whoever has conceived a just idea of this immense happiness and dignity, must look upon all the glittering bubbles of this world as empty and vain, and consider every thing in this life barely as it can advance or hinder the great object of all his desires. Few arrive at this happy and glorious state, because scarce any one seeks it with his whole heart, and has the courage sincerely to renounce all things and die to himself: and this precious jewel cannot be purchased upon any other terms. The kingdom {508} of God can only be planted in a soul upon the ruins of self-love: so long as this reigns, it raises insuperable obstacles to the perfect establishment of the empire of divine love. The amiable Jesus lives in all souls which he animates by his sanctifying grace, and the Holy Ghost dwells in all such. But in most of these how many worldly maxims and inclinations diametrically opposite to those of our most holy heavenly king, hold their full sway! how many secret disorders and irregular attachments are cherished! how much is found of self-love, with which sometimes their spiritual exercises themselves are infected! The sovereign king of men and their merciful Redeemer is properly said to reign only in those souls which study effectually, and without reserve, to destroy in their affections whatever is opposite to his divine will, to subdue all their passions, and to subject all their powers to his holy love. Such fall not into any venial sins with full deliberation, and wipe away those of frailty into which they are betrayed, by the compunction and penance in which they constantly live, and by the constant attention with which they watch daily over themselves. They pray with the utmost earnestness that God deliver them from all the power of the enemy, and establish in all their affections the perfect empire of his grace and love; and to fulfil his will in the most perfect manner in all their actions, is their most earnest desire and hearty endeavor. How bountifully does God reward, even in this life, those who are thus liberal towards him! St. Casimir, who had tasted of this happiness, and learned truly to value the heavenly grace, loathed all earthly pomp and delights. With what joy ought not all Christians, both rich and poor, to be filled when they hear: The kingdom of God is within you! With what ardor ought they not to devote themselves to make God reign perfectly in their hearts! How justly did St. Casimir prefer this pursuit to earthly kingdoms!

ST. LUCIUS, POPE AND MARTYR.

From Eus. l. 7. c. 2 and St. Cyprian's letters. See Tillem. t. 4. p. 118. Pagi, Ceillier, t. 3, p. 118, and Pearson, Annal. Cyprian. pp. 31, 33.

A.D. 253.

ST. Lucius was a Roman by birth, and one of the clergy of that church under SS. Fabian and Cornelius. This latter being crowned with martyrdom, in 252, St. Lucius succeeded him in the pontificate. The emperor Gallus having renewed the persecution of his predecessor Decius, at least in Rome, this holy pope was no sooner placed in the chair of St. Peter, but he was banished with several others, though to what place is uncertain. "Thus," says St. Dionysius of Alexandria, "did Gallus deprive himself of the succor of heaven, by expelling those who every day prayed to God for his peace and prosperity." St. Cyprian wrote to St. Lucius to congratulate him both on his promotion, and for the grace of suffering banishment for Christ. Our saint had been but a short time in exile, when he was recalled, with his companions, to the incredible joy of his people, who went out of Rome in crowds to meet him. St. Cyprlan wrote him a second letter of congratulation on this occasion.[1] He says, "He had not lost the dignity of martyrdom because he had the will, as the three children in the furnace, though preserved by God from death: this glory added a new dignity to his priesthood, that a bishop assisted at God's altar, who exhorted his flock to martyrdom by his own example as well as by his words. By giving such graces to his pastors, God showed where his true church was: for he denied {509} the like glory of suffering to the Novatian heretics. The enemy of Christ only attacks the soldiers of Christ: heretics he knows to be already his own, and passes them by. He seeks to throw down those who stand against him." He adds, in his own name and that of his colleagues: "We do not cease in our sacrifices and prayers (in sacrificiis et orationibus nostris) to God the Father, and to Christ his Son, our Lord, giving thanks and praying together, that he who perfects all may consummate in you the glorioius crown of your confession, who perhaps has only recalled you that your glory might not be hidden; for the victim, which owes his brethren an example of virtue and faith, ought to be sacrificed in their presence."[2]

St. Cyprian, in his letter to pope Stephen, avails himself of the authority of St. Lucius against the Novatian heretics, as having decreed against them, that those who were fallen were not to be denied reconciliation and communion, but to be absolved when they had done penance for their sin. Eusebius says, he did not sit in the pontifical chair above eight months; and he seems, from the chronology of St. Cyprian's letters, to have sat only five or six, and to have died on the 4th of March, in 253, under Gallus, though we know not in what manner. The most ancient calendars mention him on the 5th of March, others, with the Roman, on the 4th, which seems to have been the day of his death, as the 5th that of his burial. His body was found in the Catacombs, and laid in the church of St. Cecily in Rome, where it is now exposed to public veneration by the order of Clement VIII.

Footnotes: 1. Ep. 58 Pamelio.—61. Fello, p. 272. 2. Ep. 67 Pamelio.—68. Fello, in Ed. Oxo.

ST. ADRIAN, BISHOP OF ST. ANDREWS M.,

IN SCOTLAND.

WHEN the Danes, in the ninth century, made frequent descents upon the coast of Scotland, plundered several provinces, and massacred great part of the inhabitants, this holy pastor often softened their fury, and converted several among them to Christ. In a most cruel invasion of these pirates, he withdrew into the isle of May, in the bay of the river Forth; but the barbarians plundering also that island, discovered him there, and slew him with another bishop named Stalbrand, and a great number of others: the Aberdeen Breviary says six thousand six hundred. This massacre happened in the reign of Constantine II., in the year 874. A great monastery was built of polished stone in honor of St. Adrian, in the isle of May, the church of which, enriched with his relics, was a place of great devotion. See bishop Lesley, Hist. l. 5. Breviar. Aberdon. and Chronica Skonensia.

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SS. ADRIAN. AND EUBULUS, OF PALESTINE.

MARTYRS.

From Eusebius's History of the Martyrs of Palestine, c. 11, p. 341.

A.D. 309.

IN the seventh year of Dioclesian's persecution, continued by Galerius Maximianus, when Firmilian, the most bloody governor of Palestine, had stained Caesarea with the blood of many illustrious martyrs, Adrian and Eubulus came out of the country called Magantia to Caesarea, in order to visit the holy confessors there. At the gates of the city they were asked, as others were, whither they were going, and upon what errand. They ingenuously confessed the truth, and were brought before the president, who ordered them to be tortured, and their sides to be torn with iron hooks, and then condemned them to be exposed to wild beasts. Two days after, when the pagans at Caesarea celebrated the festival of the public Genius, Adrian was exposed to a lion, and not being dispatched by that beast, but only mangled, was at length killed by the sword. Eubulus was treated in the same manner, two days later. The judge offered him his liberty if he would sacrifice to idols; but the saint preferred a glorious death, and was the last that suffered in this persecution at Caesarea, which had now continued twelve years under three successive governors, Flavian, Urban, and Firmilian. Divine vengeance pursuing the cruel Firmilian, he was that same year beheaded for his crimes, by the emperor's order, as his predecessor Urban had been two years before.

* * * * *

It is in vain that we take the name of Christians, or pretend to follow Christ, unless we carry our crosses after him. It is in vain that we hope to share in his glory, and in his kingdom, if we accept not the condition.[1] We cannot arrive at heaven by any other road but that which Christ held, who bequeathed his cross to all his elect as their portion and inheritance in this world. None can be exempted from this rule, without renouncing his title to heaven. Let us sound our own hearts, and see if our sentiments are conformable to these principles of the holy religion which we profess. Are our lives a constant exercise of patience under all trials, and a continual renunciation of our senses and corrupt inclinations, by the practice of self-denial and penance? Are we not impatient under pain or sickness, fretful under disappointments, disturbed and uneasy at the least accidents which are disagreeable to our nature, harsh and peevish in reproving the faults of others, and slothful and unmortified in endeavoring to correct our own? What a monstrous contradiction is it to call ourselves followers of Christ, yet to live irreconcilable enemies to his cross! We can never separate Christ from his cross, on which he sacrificed himself for us, that he might unite us on it eternally to himself. Let us courageously embrace it, and he will be our comfort and support, as he was of his martyrs.

Footnotes: 1. Matt. xvi. 24. Luke xxiv. 26.

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ST. KIARAN, OR KENERIN, B.C.

CALLED BY THE BRITONS, PIRAN.

AMONG the Irish saints who were somewhat older than St. Patrick, the first and most celebrated is St. Kiaran, whom the Irish style the first-born of their saints. According to some he was a native of the country of Ossory, according to others, of Cork. Usher places his birth about the year 352. Having received some imperfect information about the Christian faith, at thirty years of age he took a journey to Rome, that he might be instructed in its heavenly doctrine, and learn faithfully to practise its precepts. He was accompanied home by four holy clerks, who were all afterwards bishops; their names are, Lugacius, Columban, Lugad, and Cassan. The Irish writers suppose him to have been ordained bishop at Rome; but what John of Tinmouth affirms, seems far more probable, that he was one of the twelve whom St. Patrick consecrated bishops in Ireland to assist him in planting the gospel in that island. For his residence, he built himself a cell in a place encompassed with woods, near the water of Fuaran, which soon grew into a numerous monastery. A town was afterwards built there called Saigar, now from the saint Sier-keran. Here he converted to the faith his family, and whole clan, which was that of the Osraigs, with many others. Having given the religious veil to his mother, whose name was Liadan, he appointed her a cell or monastery near his own, called by the Irish Ceall Lidain. In his old age, being desirous to prepare himself for his passage to eternity in close retirement., he passed into Cornwall, where he led an eremitical life, near the Severn sea, fifteen miles from Padstow. Certain disciples joined him, and by his words and example formed themselves to a true spirit of Christian piety and humility. In this place he closed his mortal pilgrimage by a happy death: a town upon the spot is to this day called from him St. Piran's in the Sands, and a church is there dedicated to God in his memory, where was formerly a sanctuary near St. Mogun's church, upon St. Mogun's creek.[1] See John of Tinmouth, Usher, &c., collected by Henschenius: also Leland's Collections, published by Hearne, t. 3, pp. 10 and 174.

Footnotes: 1. A great number of other Irish saints retired to Cornwall, where many towns and churches still retain their names. Thus St. Burian's is so called from an Irish virgin called Buriana, to whose church and college here king Athelstan, in 936, granted the privilege of sanctuary. See Leland. Collect t. 3, pp. 7, 8.

ST. IA,

WAS daughter to an Irish nobleman, and a disciple of St. Barricus; Iae and Erwine, and many others, came out of Ireland into Cornwall, and landed at Pendinas, a stony rock and peninsula. At her request Dinan, a lord of the country, built there a church, since called St. Ies, eighteen miles from St. Piran's in the Sands, on the Severn. St Carantoke's is two miles above St. Piran's. Ies stands two miles from Lannant; St. Erth is a parish church two miles above Lannant. St. Cua and St. Tedy's parishes are situated in the same part. St. Lide's island, where her tomb was formerly visited by the whole country, still retains her name. See the life of St. Ia quoted by Leland, Coll. t. 3, p. 11.

ST. BREACA, V.

SHE was born in Ireland on the borders of Leinster and Ulster, and consecrated herself to God in a religious state under the direction of St. Bridget, who built for her a separate oratory, and afterwards a monastery, in a place since called the field of Breaca. She afterwards passed into Cornwall in company with abbot Sinnin, a disciple of St. Patrick, Maruan, a monk, Germoch, or Gemoch, king Elwen, Crewenna, and Helen. St. Breaca landed at Revyer, otherwise called Theodore's castle, situated on the eastern bank of the river Hayle, long since, as it seems, swallowed up by the sands on the coast of the northern sea of Cornwall. Tewder, a Welshman, slew part of this holy company. St. Breaca proceeded to Pencair, a hill in Penibro parish, now commonly called St. Banka. She afterwards built two churches, one at Trene, with the other at Talmeneth, two mansion places in the parish of Pembro, as is related in the life of St. Elwin. See Leland's Itinerary, published by Hearne, p. 5.

ST. GERMOKE'S church is three miles from St. Michael's Mount, by east-south-east, a mile from the sea. His tomb is yet seen there, and his chair is shown in the churchyard, and his well a little without the Churchyard. Leland, ib. p. 6.

ST. MAWNOUN'S church stands at the point of the haven towards Falmouth, ib. p. 13.

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SAINT ROGER, C.

A DISCIPLE Of St. Francis of Assisio, who received him into his Order in 1216, and sent him into Spain, though Wading calls him a layman. The spirit of poverty which he professed, he inherited of his holy father in the most perfect degree, and St. Francis commended his charity above all his other disciples. The gifts of prophecy and miracles rendered him illustrious both living and after his death, which happened in 1236. His head is kept at Villa Franca, in the diocese of Asturia, and his body at Todi in Italy, where he is honored with a particular office ratified by Gregory IX. See Wading's Annals, published by Fonseca, at Rome, in 1732, t. 2, pp. 413, 414, also Henschenius, p. 418. Pope Benedict XIV. granted to the Franciscans for {his} festival the 5th of March.

ST. JOHN JOSEPH OF THE CROSS.

(SUPPLEMENT to Butler's Lives of the Saints—SADLIERS' EDITION.)

St. John Joseph of the Cross was canonized on Trinity Sunday, May 26th, 1839. His biography was written by the reverend postulator who conducted the process of his canonization, from authentic documents in his possession, and published at Rome in 1838, in a work entitled—Compendio della Vita di Giangiuseppe della Croce. The following account of the life of this eminent saint is compiled from the English translation of the above work, and thought worthy of being incorporated in this edition of the "Lives of the Saints."

A.D. 1654-1734.

HE was born on the Feast of the Assumption, in the year of our Lord 1654, at the town of Ischia, in the island of that name, belonging to the kingdom of Naples, of respectable parents, Joseph Calosirto and Laura Garguilo, and was upon the same day christened Charles Cajetan. He early discovered the seeds of those virtues that in a special manner enriched his soul, and sanctified his life in the religious state,—humility, sweetness, obedience, and an incomparable modesty; and at the same time manifested a marvellous inclination to silence, retirement, and prayer. Wherefore, even in childhood, he made choice of a room in the most secluded quarter of the house, and therein fitting up a little altar to Our blessed Lady, (on whose great festival he had the happiness to be born, and towards whom, through life, he cherished a tender and filial devotion,) he spent his whole time in study and pious exercises. Here, too, he early manifested his attachment to the cross, sleeping upon a narrow hard bed, and fasting on appointed days during the week; and as he mortified the flesh betimes, so also he checked all pride, by wearing constantly mean clothes, notwithstanding his birth and station, in despite of remonstrances and reproach. His horror of sin was equal to his love of virtue, so that his mind, from the first dawn of reason, shrunk like a delicate plant from the very shadow of guilt, and was all-imbued with zeal for God's glory. Idleness, levity, vanity, and falsehood, even in trivial matters, were censured by him as faults severely reprehensible. And when his efforts to check sin drew upon him the hostility of others, he was so far from losing patience, that he therein only discovered a fresh opportunity of practising virtue. Towards the poor he overflowed with tenderness, reserving for them the choicest portion of his meals, and devoting to their use the pocket-money he received.

The sanctity of his boyhood merited for him the grace of a divine call to a state of holiness; and feeling an interior movement to quit the world, he {513} sedulously sought counsel from the Father of lights, as to the manner in which he should obey this inspiration. For this end he redoubled his ordinary devotions and mortifications; performed a novena to the Holy Ghost, and threw himself upon the tender patronage and powerful intercession of Our Lady. God hearkened to his fervent appeal; for his providence so disposed that at this period the renowned servant of God, Father John da San Bernardo, a Spanish Alcantarine, came into the country of our saint, with the view of establishing his order in the kingdom of Naples. The mean habit and devout demeanor of this holy man and his companions, touched and won the heart of Joseph; he desired to imitate what he beheld, and doubted not but the desire came from God. Wherefore he journeyed to Naples, that he might impart to the fathers of the order his inclination; and they, having prudently considered his vocation, admitted him to the novitiate. He manifested so much ardor, that the superiors deemed it fitting to clothe him with the habit before the usual time had expired. This happy consummation of his wishes took place before he had completed his sixteenth year. He adopted the name of John Joseph of the Cross, and on the feast of St. John the Baptist, in the year of our Lord 1671, he completed his edifying novitiate, and took the solemn vows of his order; whose holy founder, St. Francis of Asisi, and St. Peter of Alcantara, he proposed to himself as models.

In obedience to the express desire of his superior, our saint submitted to receive the dignity of the priesthood, and was appointed to hear confessions; in which task he displayed a profound theological learning, which he had acquired solely at the foot of the cross. But, carried onward by an ardent love of the cross, whose treasures he more and more discovered as he advanced in the dignity and functions of the sacred ministry, he resolved to establish in the wood adjoining his convent a kind of solitude, where, after the manner of the ancient Fathers of the Desert, he might devote himself entirely to grayer and penitential austerities, and give to the Church an illustrious and profitable example of the sacerdotal spirit exercised in a perfect degree. There was found in the wood a pleasant fountain, whose waters healed the sick; and hard by he erected a little church, and round about it, at intervals, five small hermitages, wherein, with his companions, he renewed the austere and exalted life of the old anchorites, and advanced greatly in spirituality. And in order that no care or worldly thought might ruffle the sublime tranquillity of this contemplative life, the convent had charge of daily supplying the holy solitary with food.

But the superiors, who knew the rich treasure they possessed in our saint, when he had attained the age of twenty-four, chose him for master of the novices; in which new office, so far from allowing himself the smallest dispensation, he was foremost in setting the example of a scrupulous observance of every rule; assiduous in his attendance in choir, constant in silence, in prayer, and recollection. He was careful to instil into the hearts of those under his charge an ardent love of Our Lord Jesus, and a desire of imitating him; as also a special veneration for, and tender attachment to His blessed mother.

From Naples, where he was employed as master of the novices, our saint was transferred to Piedimonte, and invested with the office of guardian. The zeal which this new and more responsible charge called for, was surpassed only by the profound humility its exercise demanded. Ever a rigid enforcer of the rule, he was careful to make his enactments agreeable to others, by being the first to observe them himself. The beneficial result of such conduct was soon made manifest, for he thereby won the hearts of all the religious, who under him, advanced with rapid strides towards the most heroic {514} perfection. Still his humble and gentle spirit sighed to be disburdened of so heavy a charge; and having, after two years, obtained the desired release, turned its charitable energies to the direction of souls, the assistance and alleviation of the dying and distressed, and the conversion of sinners.

When he was released from his post of guardian, it was only to reassume that of master of the novices, which be held for four successive years, and exercised partly in Naples, and partly in Piedimonte. But now succeeded the accustomed visitation of crosses, to be afterwards followed by an increase of grace and supernatural favors; an alternation which checkered the whole course of his life. He was summoned to his native country, Ischia, to order to discharge the painful duty of filial affection, and receive the last sighs of his dying mother. Her death ensued, full of hope, and calm, in the presence of her beloved; and, stifling the swelling emotions of sensible grief, this incomparable son followed her remains to the church, and offered up for her soul the sacrifice of propitiation. Who shall adequately conceive his feelings during the celebration of that mass? Was his grief less filial, less poignant, because it was reasonable and Christian? and because, instead of breaking into wild laments and barren demonstrations, it remained pent up in the recesses of his strong heart, and left free play and exercise to calm judgment and the salutary measures of Christian charity? Christian fortitude requires that we should bear up against the stroke of death not despondingly, because inevitable, but firmly and cheerfully, because it is the season of better hope, whereby we plant the ensign of salvation upon the grave. This will be no unnatural check to those emotions, which it is so great and yet so painful a consolation to indulge. They will flow no less freely, and far more profitably, when the calls of religion have first been satisfied. Was St. Bernard a violator of the sentiments of humanity, when he followed with tearless eyes and calm countenance the body of his brother to the grave, assisting at all the offices of religion, and officiating thereat himself? Was that great heart insensible, when its uncontrollable grief burst out in the midst of a discourse on other topics, into an impassioned address to his departed brother, and a magnificent tribute to the virtues of this partner of his soul and affections? Or does not such an instance of Christian fortitude and magnanimity favorably contrast with the pusillanimous and almost heathen despondency and desolation which overwhelm many at the sight or news of death, even as the Catholic faith—warm, generous, and confident—cheers beyond that cold and gloomy creed, that bids farewell to hope at the brink of the grave?

In the provincial chapter of 1690, he was appointed to the office of definitor, in addition to that which he already held. The difficulties of these two functions, requiring a union of the virtues of the active and contemplative life, our saint marvellously and happily surmounted. But now an event happened which well-nigh extinguished the institute to which he belonged, in Italy, and which gave occasion to an illustrious evidence of his exceeding utility to the order. The Spanish Alcantarines, having some differences with the Italian, procured from the apostolic see their dismemberment from the latter, who, being thus abandoned, recurred to our saint for succor. Suffering himself to be overcome by their entreaties, he undertook the advocacy of their cause with the pontiff, and succeeded, in a congregation held in 1702, in changing the sentiments of the cardinals and bishops, previously disposed to their suppression; so that on the day after the feast of St. Thomas the Apostle, a decree was issued by which the order was established in Italy under the form of a province. A chapter was convoked, in which the arduous task of government was, by the unanimous voice of {515} all, forced upon the humility of our saint, who, surmounting incredible hardships and obstacles, had at length the satisfaction of seeing the necessary means provided, and the order firmly established. Before the chapter-general of the order met, he was named definitor by the provincial chapter; but on his remonstrances at being thus so often compelled to assume offices, in spite of his repugnance, he at length obtained a papal brief, exempting him from all charges, and annulling even his active and passive vote in the chapter. During the course of the year 1722, another brief made over to the Alcantarines the convent of St. Lucy, in Naples, and thither our saint retired, never afterwards to be brought out into the public light, which he so much shunned, but left to edify his brethren during the remainder of his life, and to build up the fabric of those extraordinary virtues, of which we shall now proceed to give a sketch.

Faith, like the keystone of the arch, is that which gives the fabric of Christian virtue solidity and stability. Of the attachment of our saint to this necessary virtue, it would be superfluous to say any thing, as his whole life was a speaking evidence of that attachment, as well as of the eminent degree in which it pleased God to enable him to appreciate its consoling mysteries. But he was content to thank God for having admitted him to the truth, without rashly or profanely lifting the veil of the sanctuary, and scrutinizing that which is within. He was persuaded that the attempt to fathom the secrets of God, or to measure his designs, would prove as hopeless as it would be impious, and therefore he bowed to the truths of faith with implicit submission. From this attachment of our saint to the virtue of faith, proceeded his zeal to instruct the ignorant in the mysteries of religion, as well as the force, fervor, and clearness, with which he expounded the sublime dogmas of the Trinity and Incarnation, and even of predestination and grace; the gift he possessed of quieting doubts respecting faith; and finally, that constant exercise of the presence of God which he practised uninterruptedly, and constantly recommended, saying: "Whoever walks always in God's presence, will never commit sin, but will preserve his innocence and become a great saint."

Hope in God rendered our saint of even temper in the midst of the various contradictions he experienced in establishing his order in Italy. He used to say to his companions, when they were dismayed by the persecutions they suffered, "Let us hope in God, and doubtless we shall be comforted:" and to the distressed who flocked to him, "God is a tender father, who loves and succors all;" or, "Doubt not; trust in God, He will provide." Hence his heart enjoyed a peace which no sufferings could molest, and which did not desert him even when he lay under the stroke of apoplexy that terminated in his death. For his hope was based upon the Catholic principle, that God, who destined him for an eternal kingdom, would not refuse the succors necessary to attain it. Still, though his hopes, through the merits of our Lord's blessed passion, knew no bounds, yet was he tremblingly sensible of the guilt of sin, and the awful character of God's judgments; whence were derived that intense grief with which sin inspired him, and that astonishing humility which led him to bewail unceasingly his want of correspondence to divine grace, to proclaim himself everywhere a sinner, and implore the prayers of others.

To complete the crown of theological virtues, charity in both its branches pre-eminently characterized our saint. This divine virtue burned so warmly in his heart, as to be transfused through his features, over which it spread a superhuman and celestial glow, and gave to his discourse a melting tenderness. "Were there neither heaven nor hell," he would say, "still would I ever wish to love God, who is a father so deserving of our love." Or: {516} "Let us love our Lord, love him verily and indeed, for the love of God is a great treasure. Blessed is he that loveth God."

Our saint, who so ardently loved God, whom he saw not, was not without bowels of tenderness for his neighbor, whom he beheld. It was the constant practice of his life to feed the poor; and when he was superior, he ordered that no beggar should be dismissed from the convent gate without relief: in time of scarcity he devoted to their necessities his own portion, and even that of the community, relying upon Providence to supply their wants; and when he was only a private monk, he earnestly recommended this charity to the superiors.

But it was towards the sick that his charity displayed itself. He used to attend the infirm in his convent with unwearied assiduity; nor was he less anxious to serve those who were without, but generously sought them out, and visited them, even during the most inclement seasons. And as God maketh his sun to shine upon the wicked as well as the good, so our saint would not exclude even his enemies from the boundless range of his charity. For one who had insulted him he once labored strenuously to procure some advantageous post; and being warned that the man was his enemy, he replied, "that therefore he was under the greater obligation of serving him." Besides these general virtues, he possessed in the highest degree those which belonged to his religious state, especially a prompt and implicit obedience to all commands, however painful or difficult. That obedience which he practised himself, he was careful to enforce upon others, which his office of superior made it his duty, for he justly regarded this virtue as essential to a religious. Nor was his love of poverty less remarkable. A rouge seat and a table, a bed, consisting of two narrow planks, with two sheep-skins and a wretched woollen coverlet, a stool to rest his wounded legs upon, these, with his breviary, formed the whole furniture of his cell. And although the order allowed each one to possess two habits, yet during the forty-six years that he was a member of it, he never had any other than that which he put on in the novitiate. But it was in his vigilant guard over chastity, that our saint was most remarkable. His unremitting mortifications, his extreme modesty, and perpetual watchfulness over all his senses, preserved him from the slightest breath of contamination. Never during the sixty years of his life was he known to look any one not of his own sex in the face. His every word and action bespoke purity, and inspired the love thereof. Our saint, so solidly grounded in this virtue, was not without its only sure foundation,—humility. He delighted in performing menial offices in the convent, and when the task allotted to him was finished, he was anxious to fulfil that of others. Hence he also avoided all posts and honor, as much as was consistent with his vow of obedience. When he journeyed through Italy as provincial, he would not make himself known at the inns, where he lodged, lest any distinction should be paid him. To the same cause may be ascribed his unwillingness to revisit his native country, his aversion to being in company with the great, when their spiritual affairs did not require it, his not accepting the invitations of the viceroy and his consort to the palace; his calling himself, as he was wont, the greatest sinner in the whole world, ungrateful to God for his benefits, a worm on the face of the earth; his custom of frequently kissing the hands of priests; his unwillingness to declare his opinion in council; his care to break off every discourse touching upon his birth or connections; his gratitude to God for enlightening those who disparaged him; his never being scandalized at the sins of others, how great soever; and finally, his never evincing the smallest resentment at any insult or injury. He was studious to conceal and dissemble the great gifts of miracles and prophecy with which God favored {517} him; ascribing the miracles he performed to the faith of those in whose behalf they were wrought, or to the intercession of the saints. Not unfrequently he desired those whom he restored to health, to take some certain medicine, that the cure might be attributed to a mere natural remedy; and with regard to his prophecies, which were numerous, he affected to judge from analogy and experience. To the numerous penitential austerities enjoined by his order, he added as many more as an ingenious self-denial could devise. Silent as long as possible, when he spoke, it was in a low voice. Bareheaded in all seasons, he wore under his rough and heavy habit divers hair-shirts and chains, which he was careful to vary to keep the sense of torment ever fresh. Besides, he used the discipline to a severe degree; and when, at the age of forty, his superior obliged him to wear sandals, he placed between them and his feet a quantity of small nails; but the most tremendous instrument of torture, which he devised against himself, was a cross about a foot in length, set with rows of sharp nails, which he fastened tight over his shoulders, so as to open there a wound which never afterwards closed. In sooth, these things would appear incredible, did we not remember that St. John Joseph of the Cross had taken up the instrument of our Lord Jesus's blessed passion, and was miraculously supported under its weight. If we are not blessed with equal strength, still we are all capable of enduring much more than is demanded of us for gaining heaven. Is not the life of a worldling more irksome and more painful than that of a mortified religious man? How many heart-burnings, and aching heads, and palled appetites, and disordered faculties, and diseased frames, could bear out this assertion,—that the way to heaven would be easy on the score of mortification, if men could consent to sacrifice to virtue but one half what they sacrifice to feed their passions?

It was usual for our saint to be absorbed and rapt in heavenly ecstasies and visions. In this state he was lost to all that passed around him; seeing, hearing, and feeling nothing, he stood like a statue of marble, and when he was awakened, his countenance glowed like a burning coal. In a condition so closely resembling that of the blessed, he was, from time to time, made a partaker of their glories. Thus, during prayer a halo of light often encircled his head; and, during mass, a supernatural brightness overspread his countenance. In the practice of every virtue, and in the enjoyment of sublime graces, our saint passed the days of his pilgrimage, glorifying God and giving alms and doing good, until it pleased the Lord to close his career on earth, not without a previous forewarning as to the time and circumstances of his death. In the year when it occurred, his nephew writing to him from Vienna, that he would return home in May, he sent back answer that he would not then find him living. And only a week before his departure, discoursing with his brother. Francis, he said, "I have never asked a boon of you till now; do me the charity to pray to Almighty God for me, next Friday, do you hear? mind, do not forget." It was the very day he died. Two days before his last mortal attack, accosting Vincent of Laines, "We shall never," said he, "meet on earth again." Now, upon the last day of February, after hearing mass, and receiving communion with extraordinary fervor, he betook himself to his room, to deliver to the crowds that resorted to him his last paternal admonitions. He continued without interruption till mid-day, and at that hour precisely, turning to the lay-brother that assisted him, said, "Shortly a thunderclap will lay me prostrate on the ground, you will have to raise me thence, but this is the last I shall experience." Accordingly, at two hours and a half after sunset, an apoplectic stroke threw him on the ground. At first the nature of his disease was mistaken. It was thought that over-fatigue had brought on giddiness but the next day {518} the symptoms manifested themselves alarmingly, and spread in defiance of remedies. Yet though he was thus, to all appearances, senseless during the five days that he survived, doubtless his soul was occupied in interior ecstasies and profound contemplation; as indeed his countenance, his lips, and gestures, expressive of the tenderest devotion, indicated. His eyes, generally shut, opened frequently to rest upon the mild image of Our Lady, whose picture was opposite him. Sometimes, too, he turned them towards his confessor, as if demanding absolution, according to what had been previously concerted between them. A pressure of the eyes and an inclination of the head were also perceptible, and he was seen to strike his breast when he received, for the last time, the sacramental absolution from the hands of the superior. At length the morning dawned, which was to witness the passage of our saint from this vale of tears and land of sorrow to a better life. It was Friday, the 5th of March, a day yet unoccupied in the calendar, as if purposely left for him. He had spent the previous night in unceasing fervent acts of contrition, resignation, love, and gratitude, as his frequent beating of his breast, lifting his hands towards heaven, and blessing himself, testified. Before the morning was far advanced, turning to the lay-brother that attended him, as if awoke out of an ecstasy, he said, "I have but a few moments to live." Hereupon the lay-brother ran in all speed to give notice to the superior, who, with the whole community, at that moment in choir, hastened to the cell of the dying man. The recommendation of a departing soul was recited with an abundance of tears. The father-guardian perceiving he was in his agony, imparted to him the last sacramental absolution; which he, bowing his head to receive, instantly raised it again; opened, for the last time, his eyes, now swimming in joy, and inebriated with heavenly delight; fixed them, just as they were closing, with a look of ineffable tenderness, upon the image of Out blessed Lady, and composing his lips to a sweet smile, without farther movement or demonstration, ceased to breathe.

Thus expired, without a struggle, John Joseph of the Cross, the mirror of religious life, the father of the poor, the comforter of the distressed, and the unconquerable Christian hero: but when death came to pluck him from the tree he dropped like a ripe fruit, smiling, into his hands: or, even as a gentle stream steals unperceived into the ocean, so calmly that its surface is not fretted with a ripple, his soul glided into eternity. To die upon the field of battle, amidst the shouts of victory, in presence of an admiring throng, surrounded by the badges of honor and respect, bequeathing to history a celebrated name, may merit the ambition of the world; or to perish in some noble cause, buoyed up by enthusiasm, conscious worth, and the certainty of having the sympathy and applause of all from whom meed is valuable, may make even selfishness generous, and cowardice heroic, but to suffer during life the lingering martyrdom of the cross; and then to expire, not suddenly, but like a taper, burnt out; to fall like a flower, not in its prime and beauty but gradually shedding its leaves and perfume, and bearing its fibres to the last, till it droops and lies exhaled and prostrate in the dust; is a death too pure, too self-devoted, too sublime, for any but the annals of Christian heroism to supply. And assuredly a day will come when the conqueror's crown shall not be brighter than the Christian's halo, nor the patriot's laurel-branch bear richer foliage than the palms of Paradise, which the humblest denizen of heaven shall carry. A day will come that will give to all their proper measure and dimensions; yet even before that day shall God glorify those who have died the peaceful death of the just, by embalming their memory and rendering their tombs and relics illustrious, so that, for the one who shall have heard of the hero, thousands shall bless and invoke the Saint.

{519}

* * * * *

He alone is a perfect Christian who is crucified to the world, and to whom the world is crucified, and who glorieth in nothing save the cross of out Lord Jesus. Nor without embracing the cross at least in heart and affection, can any one belong to the religion of Christ. Upon entering life we are marked with the cross; through the various vicissitudes thereof our every step is encountered by it—go whithersoever thou wilt and thou shalt find it impossible to escape the cross—and it accompanies us even unto death and the grave. For a Christian dieth pressing the cross to his lips; and the cross is engraven upon his tomb that it may bear witness of his faith and hope. But if Our Lord has said, in general terms, "Whosoever will be my disciple, let him take up his cross and follow me;" and if it be true that through many tribulations it is necessary to enter into the kingdom of heaven, then are all without exception called upon to assume this burden. It is not strange, then, that saints should have delighted to blend their names with the cross wherewith their hearts were so closely entwined; or that men, after their departure to glory, should have designated them by the title of that whereof they were so deeply enamored.

MARCH VI.

ST. CHRODEGANG, BISHOP OF METZ, CONFESSOR.

From Paul the Deacon, l. 2 de Gest. Longob. c. 16. Henschenius, p. 453. Mabill. Annal. Ben. l. 22, t. 2, & Act. SS. Ord. Ben. t. 4, p. 184. Ceillier, t. 18, p. 176. His life, published by George Von Eckart, Hist Francie Orient. t. 1, p. 912. Also Meurisse, Hist. des Eveques de Metz, l. 2.

A.D. 766.

THIS saint, nobly born in Brabant, then called Hasbain, was educated in the abbey of St. Tron, and for his great learning and virtue was made referendary, chancellor of France, and prime minister, by Charles Martel, mayor of the French palace, in 737. He was always meanly clad from his youth; he macerated his body by fasting, watching, and hair-cloths, and allowed his senses no superfluous gratifications of any kind. His charity to all in distress seemed to know no bounds; he supported an incredible number of poor, and was the protector and father of orphans and widows. Soon after the death of Charles Martel, he was chosen bishop of Metz, in 742. Prince Pepin, the son and successor of Charles, uncle to our saint by his mother, Landrada, would not consent to his being ordained, but on the condition that he should still continue at the helm of the state. Chrodegang always retained the same sweetness, humility, recollection, and simplicity in his behavior and dress. He constantly wore a rough hair-shirt under his clothes, spent good part of the night in watching, and usually at his devotions watered his cheeks with tears. Pope Stephen III. being oppressed by the Lombards, took refuge in France. Chrodegang went to conduct him over the Alps, and king Pepin was no sooner informed that he had passed these mountains in his way to France, but he sent Charles, his eldest son, to accompany him to Pont-yon, in Champagne, where the king was to receive him. The pope being three miles distant from that city, the king came to meet him, and having joined him, alighted from his horse, and prostrated himself, as did the queen, his children, and the lords of his court; and the king walked some time by the side of his horse to do him honor. The pope {520} retired to the monastery of St. Deny's; and king Pepin, in the year 754, sent St. Chrodegang on an embassy to Astulph, king of the Lombards, praying him out of respect to the holy apostles not to commit any hostilities against Rome, nor to oblige the Romans to superstitions contrary to their laws, and to restore the towns which he had taken from the holy see; but this embassy was without effect. The saint, in 755, converted the chapter of secular canons of his cathedral into a regular community, in which he was imitated by many other churches. He composed for his regular canons a rule, consisting of thirty-four articles. In the first he lays down humility for the foundation of all the rest.[1] He obliged the canons to confess at least twice a year to the bishop, before the beginning of Advent and Lent.[2] But these churches, even that of Metz, have again secularized themselves. The saint built and endowed the monasteries of St. Peter, that of Gorze, and a third in the diocese of Worms, called Lorsh or Laurisham. He died on the 6th of March. in 766, and was buried at Gorze, to which by his will, which is still extant, he demised several estates. He is named in the French, German, and Belgic Martyrologies.

* * * * *

The zeal of St. Chrodegang in restoring the primitive and apostolic spirit in the clergy, particularly their fervor and devotion in the ministry of the altar, is the best proof of his ardor to advance the divine honor. To pay to Almighty God the public homage of praise and love, in the name of the whole church, is a function truly angelical. Those, who by the divine appointment are honored with this sublime charge, resemble those glorious heavenly spirits who always assist before the throne of God. What ought to be the sanctity of their lives! how pure their affections, how perfectly disengaged from all inordinate attachments to creatures, particularly how free from the least filth of avarice, and every other vice! All Christians have a part in this heavenly function.

Footnotes: 1. Ch. 14. 2. See the other regulations abridged in Fleury, &c., the entire rule published genuine in {Le Cointe Amaise} t. 5, and in the later editions of the councils{}.

B. COLETTE, VIRGIN AND ABBESS.

From her life, written by her confessor, Peter de Vaux. See Helyot, Hist. des Ord. Relig. t. 7, p. 96. Miraeus and Barbaza, Vies des Saints du Tiers Ordre de St. Francois, t. 2, p. 51.

A.D. 1447.

COLETTE BOILET, a carpenter's daughter, was born at Corbie, in Picardy, in 1380. Her parents, out of devotion to St. Nicholas, gave her the name of Colette, the diminutive of Nicholas. She was brought up in the love of humiliations and austerities. Her desire to preserve her purity without the least blemish made her avoid as much as possible all company, even of persons of her own sex, unless it was sometimes to draw them from the love of the world by her moving discourses, which were attended with a singular blessing from almighty God. Humility was her darling virtue; and her greatest delight seemed to be in seeing herself contemned. She was so full of confusion at her own miseries and baseness, and was so contemptible in her own eyes, that she was ashamed to appear before any one, placed herself far below the greatest sinners, and studied by all sorts of humiliations to prevent the least motion of secret pride or self-conceit in her heart. She served the poor and the sick with an affection that charmed and comforted them. She lived in strict solitude in a small, poor, abandoned apartment in {521} her father's house, and spent her time there in manual labor and prayer. Being very beautiful, she begged of God to change her complexion, and her face became so pale and thin, that she could scarce be known for the same person. Yet a certain majesty of virtue, shining in her countenance, gave her charms conducive to the edification of others by the sweetness, modesty, and air of piety and divine love discernible in her looks. Her parents, who, though poor, were virtuous, and exceeding charitable, according to their abilities, and great peacemakers among their neighbors, seeing her directed by the Spirit of God, allowed her full liberty in her devotions. After their death she distributed the little they left her among the poor, and retired among the Beguines, devout societies of women, established in several parts of Flanders, Picardy, and Lorrain, who maintain themselves by the work of their hands, leading a middle kind of life between the secular and religious, but make no solemn vows. Not finding this way of life austere enough, she, by her confessor's advice, took the habit of the third order of St. Francis, called the Penitents; and, three years after, that of the mitigated Clares or Urbanists, with the view of reforming that order, and reducing it to its primitive austerity. Having obtained of the abbot of Corbie a small hermitage, she spent in it three years in extraordinary austerity, near that abbey. After this, in order to execute the project she had long formed of re-establishing the primitive spirit and practice of her order, she went to the convent at Amiens, and from thence to several others. To succeed in her undertaking, it was necessary that she should be vested with proper authority: to procure which she made a journey to Nice in Provence, to wait on Peter de Luna, who, in the great schism, was acknowledged pope by the French under the name of Benedict XIII., and happened then to be in that city. He constituted her superioress-general of the whole order of St. Clare, with full power to establish in it whatever regulations she thought conducive to God's honor and the salvation of others. She attempted to revive the primitive rule and spirit of St. Francis in the convents of the diocese of Paris, Beauvais, Noyon, and Amiens; but met with the most violent opposition, and was treated as a fanatic. She received all injuries with joy, and was not discouraged by human difficulties. Some time after she met with a more favorable reception in Savoy, and her reformation began to take root there, and passed thence into Burgundy, France, Flanders, and Spain. Many ancient houses received it, that of Besanzon being the first, and she lived to erect seventeen new ones. Several houses of Franciscan friars received the same. But Leo X., in 1517, by a special bull, united all the different reformations of the Franciscans under the name of Observantines: and thus the distinction of Colettines is extinct. So great was her love for poverty, in imitation of that of Christ, that she never put on so much as sandals, going always barefoot, and would have no churches or convents but what were small and mean. Her habit was not only of most coarse stuff, but made of above a hundred patches sewed together. She continually inculcated to her nuns the denial of their own wills in all things, as Christ, from his first to his last breath, did the will of his heavenly Father: saying, that all self-will was the broad way to hell. The sacred passion of Christ was the subject of her constant meditation. On Fridays, from six in the morning till six at night, she continued in this meditation, without eating or doing any other thing, but referring all her thoughts and affections to it with a flood of tears; also during the Holy-Week, and whenever she assisted at mass: she often fell into ecstasies when she considered it. She showed a particular respect to the holy cross; but, above all, to Christ present in the blessed eucharist, when she appeared in raptures of adoration and love. She often purified her conscience by sacramental confession before she heard mass, to {522} assist thereat with the greater purity of soul. Her zeal made her daily to pour forth many fervent prayers for the conversion of sinners, and also for the souls in purgatory, often with many tears. Being seized with her last sickness in her convent at Ghent, she received the sacraments of the church, foretold her death, and happily expired in her sixty-seventh year, on the 6th of March, in 1447. Her body is exposed to veneration in the church of that convent called Bethleem, in Ghent. She was never canonized, nor is she named in the Roman Martyrology: but Clement VIII., Paul V., Gregory XIII., and Urban VIII., have approved of an office in her honor for the whole Franciscan order, and certain cities. Her body was taken up at Ghent, in 1747, and several miracles wrought on the occasion were examined by the ordinary of the place, who sent the process and relation of them to Rome.

ST. FRIDOLIN, A.

HE was an Irish or Scotch abbot, who, leaving his own country, founded several monasteries in Austria, Burgundy, and Switzerland: the last was that of Sekingen, in an isle in the Rhine, now one of the four forest towns belonging to the house of Austria. In this monastery he died, in 538. He is the tutelar patron of the Swiss canton of Glaris, who carry in their coat of arms his picture in the Benedictin habit, though he was not of that order. See Molanus, Addit. ad Usuard; Pantaleon, Prosopographiae Vir. Illustr. German. ad an. 502; King in Calend Wion, Lignum Vitae, l. 3.

ST. BALDREDE, BISHOP OF GLASGOW, C.

HE was immediate successor of St. Mungo, in that see, established many nunneries in Scotland, and died in the province of Laudon, about the year 608. His relics were very famous in many churches in Scotland. See Adam King, in Calend., and the historians Boetius, Major, Leslie, &c.

SS. KYNEBURGE, KYNESWIDE, AND TIBBA.

THE two first were daughters of Penda, the cruel pagan king of Mercia, and sisters to three successive Christian kings, Peada, Wulfere, and Ethelred, and to the pious prince Merowald. Kyneburge, as Bede informs us,[1] was married to Alefrid, eldest sort of Oswi, and in his father's life-time king of Bernicia. They are said to have lived in perpetual continency. By his death she was left a widow in the bloom of life, and, renouncing the world, governed a nunnery which she built; or, according to others, found built by her brother Wulfere, in a moist fenny place, on the confines of the counties of Huntingdon and Northampton, then called Dormundcaster, afterwards, from her, Kyneburgecaster, now Caster. The author of her life in Capgrave says, that she lived here a mirror of all sanctity, and that no words can express the bowels of charity with which she cherished the souls which served God under her care; and how watchful she was over their comportment, and how zealous in instructing and exhorting them; and with what floods of tears she implored for them the divine grace and mercy. She had a wonderful compassion for the poor, and strongly exhorted her royal brothers {523} to alms-giving and works of mercy. Kyneswide and Kynedride (though many confounded the latter with St. Kyneburge) were also daughters of Penda, left very young at his death. By an early consecration of their virginity to God, they devoted themselves to his service, and both embraced a religious state. Kyneswide took the holy veil in the monastery of Dormundcaster.

The bodies of these saints were translated to Peterborough, where their festival was kept on the 6th of March, together with that of Saint Tibba, a holy virgin, their kinswoman, who, having spent many years in solitude and devotion, passed to glory on the 13th of December. Camden informs us, that she was honored with particular devotion at Rihal, a town near the river Wash, in Rutlandshire. See Ingulphus, Hist. p. 850; Will. of Malmesbury l. 4, de Pontif. p. 29; Capgrave and Harpsfield, saec. 7, c. 23.

Footnotes: 1. Bede Hist. l. 3, c. 21. 2. Camdem in Rutlandshire.

ST. CADROE, C.

HE was a noble Scotsman, son of count (or rather laird) Fokerstrach, and travelling into France, he took the monastic habit at Saint Bennet's on the Loire. He afterwards reformed the monastery of St. Clement, at Metz, in 960, and died in a visit which he made to Adelaide, mother of the emperor Otho I., at Neristein, about the year 975. His relics are kept at St. Clement's, at Metz, and he is honored on the 6th of March. See Mabillon, sec. 5, Ben. p. 480, and sec. 6, p. 28; Henschenius; and Calmet, Hist. de Lor. l. 19, n. 67, p. 1011.

MARCH VII.

ST. THOMAS OF AQUINO,

DOCTOR OF THE CHURCH AND CONFESSOR.

From his life written by Bartholomew of Lucca, some time the saint's confessor: also another life compiled for his canonization by William of Tocco, prior of Benevento, who had been personally acquainted with the saint, &c. See F. Touron, in his life of St. Thomas, in quarto, Paris, 1737.

A.D. 1274.

THE counts of Aquino, who have flourished in the kingdom of Naples these last ten centuries, derive their pedigree from a certain Lombard prince. They were allied to the kings of Sicily and Aragon, to St. Lewis of France, and many other sovereign houses of Europe. Our saint's grandfather having married the sister of the emperor Frederick I., he was himself grand nephew to that prince, and second cousin to the emperor Henry VI., and in the third degree to Frederick II.[1] His father, Landulph, was count of Aquino, and lord of Loretto and Belcastro: his mother Theodora was daughter to the count of Theate. The saint was born towards the end of the year 1226. St. Austin observes,[2] that the most tender age is subject to various passions, {524} as of impatience, choler, jealousy, spite, and the like, which appear to children: no such thing was seen in Thomas. The serenity of his countenance, the constant evenness of his temper, his modesty and sweetness, were sensible marks that God prevented him with his early graces. The count of Aquino conducted him to the abbey of Mount Cassino, when he was but five years old, to be instructed by those good monks in the first principles of religion and learning; and his tutors soon saw with joy the rapidity of his progress, his great talents, and his happy dispositions to virtue. He was but ten years of age when the abbot told his father that it was time to send him to some university. The count, before he sent him to Naples, took him for some months to see his mother at his seat at Loretto, the place which, about the end of that century, grew famous for devotion to our Lady. Thomas was the admiration of the whole family. Amidst so much company, and so many servants, he appeared always as much recollected, and occupied on God, as he had been in the monastery; he spoke little, and always to the purpose: and he employed all his time in prayer, or serious and profitable exercises. His great delight seemed to be to intercede for, and to distribute, his parents' plentiful alms among the poor at the gate, whom he studied by a hundred ingenious contrivances to relieve. He robbed himself of his own victuals for that purpose; which his father having discovered, he gave him leave to distribute things at discretion, which liberty he made good use of for the little time he stayed. The countess, apprehensive of the dangers her son's innocence might be exposed to in an academy, desired that he should perform his studies with a private preceptor under her own eyes; but the father, knowing the great advantages of emulation and mutual communication in studies, was determined to send him to Naples, where the emperor Frederick II., being exasperated against Bologna, had lately, in 1224, erected a university, forbidding students to resort to any other in Italy. This immediately drew thither great numbers of students, and with them disorder and licentiousness, like that described by St. Austin in the great schools of Carthage.[3] Thomas soon perceived the dangers, and regretted the sanctuary of Mount Cassino: but by his extraordinary watchfulness, he lived here like the young Daniel in the midst of Babylon; or Toby in the infidel Ninive. He guarded his eyes with an extreme caution, shunned entirely all conversation with any woman whatever, and with any young men whose steady virtue did not render him perfectly secure as to their behavior. While others went to profane diversions, he retired into some church or into his closet, making prayer and study his only pleasure. He learned rhetoric under Peter Martin and philosophy under Peter of Hibernia, one of the most learned men of his age, and with such wonderful progress, that he repeated the lessons more clearly than the master had explained them yet his greater care was to advance daily in the science of the saints, by holy prayer, and all good works. His humility concealed them; but his charity and fervor sometimes betrayed his modesty, and discovered them, especially in his great alms, for which ne deprived himself of almost all things, and in which he was careful to hide from his left-hand what his right did.

The Order of St. Dominick, who had been dead twenty-two years, then abounded with men full of the spirit of God. The frequent conversations Thomas had with one of that body, a very interior holy man, filled his heart with heavenly devotion and comfort, and inflamed him daily with a more ardent love of God, which so burned in his breast that at his prayers his countenance seemed one day, as it were, to dart rays of light, and he conceived {525} a vehement desire to consecrate himself wholly to God in that Order. His tutor perceived his inclinations and informed the count of the matter who omitted neither threats nor promises to defeat such a design. But the saint, not listening to flesh and blood in the call of heaven, demanded with earnestness to be admitted into the Order, and accordingly received the habit in the convent of Naples, in 1243, being then seventeen years old. The countess Theodora his mother, being informed of it, set out for Naples to disengage him, if possible, from that state of life. Her son, on the first news of her journey, begged his superiors to remove him, as they did first to the convent of St. Sabina in Rome, and soon after to Paris, out of the reach of his relations. Two of his brothers, Landulph and Reynold, commanders in the emperor's army in Tuscany, by her direction so well guarded all the roads that he fell into their hands, near Acqua-pendente{?}. They endeavored to pull off his habit, but he resisted them so violently that they conducted him in it to the seat of his parents, called Rocca-Secca. The mother, overjoyed at their success, made no doubt of overcoming her son's resolution. She endeavored to persuade him that to embrace such an Order, against his parents' advice, could not be the call of heaven; adding all manner of reasons, fond caresses, entreaties, and tears. Nature made her eloquent and pathetic. He appeared sensible of her affliction, but his constancy was not to be shaken. His answers were modest and respectful, but firm, in showing his resolution to be the call of God, and ought consequently to take place of all other views whatsoever, even for his service any other way. At last, offended at his unexpected resistance, she expressed her displeasure in very choleric words, and ordered him to be more closely confined and guarded, and that no one should see him but his two sisters. The reiterated solicitations of the young ladies were a long and violent assault. They omitted nothing that flesh and blood could inspire on such an occasion, and represented to him the danger of causing the death of his mother by grief. He on the contrary spoke to them in so moving a manner, on the contempt of the world, and the love of virtue, that they both yielded to the force of his reasons for his quitting the world, and, by his persuasion, devoted themselves to a sincere practice of piety.