16 Of the two wils in Christ. 17 How we are created in the Image of God 18 Of Images three speeches 19 St. Stephens life 20 A dispute of a Christian and Saracen 21 A fragment of Sentences 22 Of the eight naughty thoughts by Euagrius 23 Of the same by Nilus 24 Of the day of judgment 25 Damascens History 26 Of the holy Sabbath 27 An Oration by Damascen Cardinall Bellarmine amongst his Ecclesiasticall Writers calls him a man of great Holinesse and Learning And as Beda was admired in the West so was he in the East Hee suffered many things for the Faith under Constantinus Copronymus wrote many famous things before he died whom the Master of the Sentences and all the Schoole Doctours have imitated for his worth and wit An. Christi 828. Sanctus Nicephorus NYCEPHORVS HAving drawne the pictures of so many famous Fathers eminent in the Church for their piety sanctity and learning it is necessary leviter tantûm vitam S. Nicephori adumbrare lightly to shadow out the life of St. Nicephorus for indeed what praises can reach the height of his perfection who like a bright lampe of learning and of religious life shined forth in the Horizon of the Church in the yeare 840. for then he lived in his brightest lustre like the East starre leading both the vulgar by his Doctrine and the wise men by his writings to the knowledge of Christ for sapientes faciunt loquuntur sapienter omnia wise men doe and speake all things wisely and Nicephorus being really religious must needs bee wise in words wise in actions and which is the highest wisedome wise to salvation Neither was he inferiour to most of the Fathers for profound judgement and learning both in Humanity and Divinity having read much and spent many houres to adorne his soule with Art and Grace that so he might informe others in the Doctrine of Salvation and illuminate the world then being in great darknes and under the shadow of sin and death He was a Physitian to cure the miseries of humane life and especially those which are incident to the soule namely tenebras intellectus errores mentis vitia appetitus irrectitudinem voluntatis the errors of the understanding the viciousnesse of the appetite and the crookednesse of the will for all these maladies of the soule he cured by his powerfull Doctrine and religious exemplary life so that those that were blind through spiritual ignorance he made them see and abhorre their sinne the lame in Charity and good workes hee made chearefull and forward to doe good the stubborne hee convinced and confuted by Arguments the weake he comforted and instructed And as the Sunne doth with his chearefull beames soften waxe refresh the drooping flowers and cherish the new sowne seeds so with the beams of his life and learning hee did warme and soften the obdurate hearts of men refreshed wearied soules groaning under the burthen of their sinnes and by his Doctrine cherished the seeds of Grace to bring forth in others the fruits of good life and conversation The Philosophers were derided quia in librossnâ—s quos de gloria contemnenda scripserunt nomina sua inscripserunt because to those bookes which they writ of contemning glory they set their owne names shewing themselves thereby most vaine-glorious But Nicephorus Workes are a glory to his name living to eternity in his learned Volumes If therefore his great wisedome and learning which attracted generall admiration may deserve commendation If the gifts and graces of his soule were so wonderfull and divine If his life were so sanctimonious and exemplary hee being a spirituall Physitian and a Sunne to illuminate the ignorant world if all these may render his life perfect and glorious then Nicephorus may be acknowledged amongst the most famous Fathers of his time who after this Pilgrimage of life peregrè constitutus properabat in Patriam regredi being a stranger on earth made haste to returne to heaven leaving to the world his Sentences and Workes He lived in the time of the Emperour Andromicus senior to whom he dedicated his Ecclesiasticall History containing eighteen Bookes and survived after the yeare of our Lord 1300. not long after exchanging this life for eternall glory His Sayings Of Example The naturall man cannot attaine to the height and perfection of active vertue or contemplative unlesse he propose unto himselfe our Saviours example as perfect God and man equall in power and vertue to God the Father and beseech him to give him the power of operation and contemplation Of Security He that liveth in security is so farre from thinking of appeasing Gods just anger towards him that he heaps sinne on former sinnes as if God did not behold them and would not require an accompt of them Of Providence God doth behold and moderate our actions using the scourge of affliction for our castigation and conversion and after due correction sheweth his Fatherly affection to those that put their trust in him for salvation Of the Scriptures The Scriptures rightly conceived make us cheerefull and active in the performance thereof also good just quiet upright and conformable to our great example of righteousnesse Christ Jesus Of Christ. The Wisedome and Divinity of Christ was seene by his words and actions drawing his Disciples to divine contemplation and imitation and working Miracles for their Faiths confirmation so bringing them to perfection which consisteth in the love of God Of Martyrs The ancient Martyrs would not be so called though they suffered Martyrdome yet they would not bee called Martyrs ascribing that title onely to Christ and so by their humiliation deserved a glorious exaltation Of Faith None of the ancient Fathers and Patriarchs did please God but by Faith in Christ as appeareth by Abraham his faithfull obedience being his justification Of Peters denyall Christ asked Peter three times if he loved him not for his own knowledge or information but that by his three-fold profession he might help and heale his threefold negation of him These are those things which he writ Namely his Ecclesiasticall History which hee composed both for style and words in elegant Greeke Also a Synopsis of the whole divine Scripture digested into Trimeter Iambicks wherein he briefely contained the arguments of all the bookes This Worke beginneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Gulielmus Esingr in his Catalogue of Ecclesiasticall Writers doth adde that he did write of the Acts done after the Maccabees even to Christ and the destruction of Ierusalem The Genealogy of the Patriarchs unto David Of Mosaicall Rites A Catalogue of the Iudges of Israel A description of tbe Kings of Israel and of the Patriarchs of Constantinople The Genealogy of Christ. Of our Saviours Miracles according to the foure Evangelists An. Christi 1071. Sanctus Theophylactus THEOPHILACTVS THe birth place of this Father was the famous City of Constantinople which once was the glory of the Roman Empire and the bulwarke of Christendome against the Turkes but
it was for profit in both these hee shewed exquisite eloquence and depth of judgment as well knowing what he did He doth not use any circumlocutions hee desired rather to give the best then much and naughty His stile is no where languid or dull he strives to refresh to stirre up to comfort the Reader for the learning and sincerity that you shall find you may admire him In briefe hee hath so done all that none but the malicious can speak against him or his Works This and a great deale more doth that learned Erasmus speake of our Arnobius so that who pleaseth to read his prayses at large may view them set forth in the Epistle Dedicatâ—ry before the Commentary on the Psalmes printed by Frobenius This Arnobius flourished in the time of Dioclesian from the yeere of our Lord 290 to 300. Arnobius sayings Of Prayer It is the bed of a sick and weake mans soule refresheth in tentations and keepes warme the actions of grace In Psal. 41. Of Despaire He that fals into Despaire is like a ship that looseth her Anchors and runs on the Rocks In Psal. 42. Of Persecution Persecution brings death in one hand and life in the other for while it kils the bodie it crowns the soule In Psal. 45. His Writings 1 Seven Books against the Gentiles 2 Commentary on the Psalmes 3 A learned tract of Rhetoricke hee died under Dioclesianus the Emperour An. Christi 326. The life of Eusebius Caesariensis EVSEB CAESARIENSIS EVsebius Bishop of Caesarea Palaestina formerly called the Tower of Strato for his great friendship towards Pamphilus sirnamed also Pamphilus being Scholer to Dorotheus the Eunuch a most learned man and a most diligent searcher of the Divine Library with Pamphilus was so famous among all the contemporary Bishops of his age for his knowledge in divine and humane Learning so that his deserts were celebrated with this most noble Eulogie of the Emperour Constantine who would often say That it was Eusebius happinesse to bee worthy to be Bishop not onely of one City but of the whole World A praise of an high straine beseeming an high place Indeed mens abilities should be answerable to their dignities greatest perfections are fittest for greatest places and promotions If Moses be placed over all the Israelites as supream Judge his endowments ate proportionable but with his employments his measure of spirit is abated and part resteth on the seventy Elders who were fitted for the like performances He that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Over-seer and such had need bee furnished with more then ordinary gifts for correcting of vice instructing the ignorant making straight that which is crooked Such were the manifold endowments of this Reverend Bishop Eusebius And for his eloquence Saint Ierome stiled him Romani eloquii Tubam the Trumpet of Roman elocution Eloquence in a Minister is a singular ornament Moses was fearfull to take up Gods Embassage not being eloquent but slow of speech therefore God appointeth his brother Aaron for his helper The lineaments of a Picture make it no exquisite without colours and varnish they make it beautifull Oftentimes a faire out-side leads us to the finding of hidden worth within and the phrase or stile of writing sets a lustre upon the matter Luther caused to be painted over his study doore Verba sine rebus Erasmus Res sine verbis Lutherus nec res nec verba Carolastadius res verba Melancthon Words without matter Erasmus matter without words Luther neither matter nor words Carolostadius both matter and words Melancthon Thrice happy Melancthon judicious and eloquent Omne tulit punctum qui misâ—uit utile dulci. The same was the commendation of Eusebius That he was a defender of the Arrian Heresie and a corrupter of the Nicene Synod some Writers affirme either deceived by the affinity of name and dignitie which he had with Eusebius first Bishop of Berithus in Palaestina and afterward at Nicomedia in Bythinia Captain of the Arrians or else induced to that beliefe because Eusebius of Caesarea would not consent in the Nicene Councell to the propounders of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Consubstantiall but after a long inquisition and examination of the said word done by him not maliciously but rather out of sincere pietie for when many of the Bishops would have the word Homousii as excluding a multitude of gods inducted by Arrius and most of the Bishops did sharply oppose the acception of the same word as introducing the opinion of Sabellius who held that the Father Sonne and Holy Ghost were but one person through their diversitie of opinions Eusebius being doubtfull to whether part hee should assent Eustathius Bishop of Antioch accused afterward by Cyrus Bishop of Bexoen opprobriously termed him a Favourer of the Arrians and a corrupter of the Nicen Faith Eusebius on the conâ—rary affirmed that hee neither favoured Arius nor corrupted the Nicen Faith but that Eustathius did introduce the perfidious opinion of Sabellius Lastly when it was declared by the Fathers that this word Homousii did not take away the distinction of persons which were of the same Nature and Essence hee subscribed to the Decree of the Homousii or Consubstantialls and by the Fathers command hee composed that Nicene Creed which is now sung in the Church A singular stayed discretion in a man of authority and eminent dignity not rashly to suffer any noveltie to creep into the Church without examination how farre forth it may prove profitable to the good of the Church especially in matters of greatest importance such as this concerning the Deity 's essence and manner of existence which is well distinguished by the Schoolmen every person in the Deity say they is alius alius sed non aliud aliud the former notes the distinction of persons but the later their essence to be the same and undivided such as the Father is such is the Sonne and such is the Holy Ghost And that you may the better be drawne into the admiration of his eloquence take notice of some of his sentences which were like Gold Coine containing much worth in a little compasse they are here inserted Of the Law and Gospell Moses did write the old Law in dead Tables of stone but Christ did write the perfect Documents of the new Testament in living soules And the difference of the Law and Gospell may further appeare in this that the Law is a killing letter for it worketh death making us lyable to the curse For cursed is hee that continueth not in all things that are written in the Law to doe them but the Gospel is a quickning letter and supplies for our defects in not obeying the Law we being clothed with anothers righteousnesse the long white robes of Christs righteousnes the imputation whereof makes us as acceptable to God as if wee had fulfilled the Law in our own person Christ having actively and passively fulfilled the whole Law for us by
Iohn and Bishop of Smyrna when Anicetus governed the Roman Church in the Reigne of M. Antoninus and Lucius Aurelius Commodus being Proconsul This Polycarpe came to Rome and had great conference with Anicetus about the Celebration of Easter as Irenaeus doth testifie and in his third Book against Heresies he speaks largely in his prayse and commendation This Polycarpe was instituted by the Apostles themselves and had great familiarity with them which had seene the Lord Jesus in the flesh hee was sent into Asia and there was made Bishop and lived a long while to a very ripe age so that the Almond-tree did flourish in his gray haires Hee was wonderfull in esteeme and repute for his reverend gravity and chiefly because hee taught nothing but what hee learned of the Apostles themselves and what the Catholike Church delivered and such points onely as were really true and orthodox And this all the Churches of Asia manifest and all the Bishops which succeeded him in that great dignitie Hee was not as Valentinus or Marcion but testis fidelis veritatis constansque a faithfull and a constant witnesse to the truth nay by his powerfull wisdome and singular piety he recall'd and did reduce many from Heresie and Errour It is reported for certain that Iohn the Lords Disciple and he going to a Bath at Ephesus and espying Cerinthus an Heretick in it that he said fugiamus ocyus c. Let us depart for feare lest the Bath wherein the Lords Adversary is doe suddenly dispatch us which indeed he had just cause to feare forasmuch as the places where wicked men are in a manner seeme to detest their wickednesse so that one of the Fathers made hast out of the house of a wicked man and soon after it fell to the ground Thus this holy man Polycarpus shewed a great zeale vigor of spirit for the defence of the truth And indeed those Primitive Fathers were very circumspect and cautious how they kept company with those whom they thought not to be sound in the faith imitating that rule of Saint Paul An Heretick after the first and second admonition shunne knowing that such an one is fallen away being condemned in his own conscience It is to be wondred to thinke how constant and couragious these Primitive Fathers were in their sufferings For they were not disheartned when their bowels were ript up when they rubd with shels and rough stones when their very heart-strings were crackt in the fire when there were beasts appointed to teare them nay per quodcunque supplieiorum genus whatsoever punishment was laid upon them they did rejoyce in the middest of them and so did this Polycarpus and Germanicus and Ignatius This blessed Martyr when the Heathens did cry out quaeratur Polycarpus kept his countenance and resolution so firme that it bred amazement in his Friends who would have had him gone out of the City into some place to avoid the fury of his Adversaries but hee continued in devout prayers night and day for the Church of God and for its peace hee did foretell to his Friend that hee should die in the flames for the Lord Jesus when as they that came to apprehend were entred something neere the place where hee was his Friends advised him to depart which hee easily might have done but would not and said Domine fiat voluntas tua Lord let thy will be done And so came to them whose countenance when they beheld they were abashed much but he commanded meat to be set before them and intreated them to eat heartily and desired them to give him respite but for one houre onely in which he prayed most fervently for the pardon of all his sinnes and for the Catholike Church and so was upon a solemne day brought into the Citie Herod being Prefect disswaded him not to suffer that death but to recant and to enjoy life and liberty he constantly after a little pause told him plaine hee would not yield to his suggestions which when they saw they drove him in a Chariot with violence to the place of Martyrdome and broke his leg in the journey but comming before the Proconsul he did aske him whether he was Polycarpus or not to whom he answered resolutely that hee was then hee bad him deny Christ and sweare by the Emperour to whâ—m Polycarpe replyed Octoginta sex annos illi jam inservivi c. I have served him these eighty six yeares and all this time hee never did mee any hurt how can I then speake ill of my King who hath kept me â—afe so long a time and cleerly did professe himselfe to be a Christian â—hen the Proconsull told that hee had beasts in readinesse to devoure him and Polycarpus answered Bring them for I am ready then the Proconsull said to him that he would tame him in the flames but Polycarpus told him that they were but momentany and that he neither feared beasts nor fire nor any other punishment Sâ— when they did see that hee would not be frighted they all with fury cryed out Iste Asiae Doctor Christianorum pater deorum nostrorum eversor This is the Doctor of Asia this is the Father of Christians this is hee that speaks against our gods and will not worship them So the fire being made hee was cast into it but it was a strange thing that the fire would not burne him but hee gave a smell as if of sweete Odours and Confections till at last they ranne him through the bowels with a sword and there issued our so great a quantity of bloud that it amazed them all and extinguished the flame Such was his holy detestation of Hereticks and Enemies to the Religion of Christ that when Marcion an Arch-heretick but one of his acquaintance met him in the street at Rome and wondring that he took no notice of him said unto him Dost thou not know mee Polycarpus yea said he I know thee well thou art the eldest sonne unto the Devill When the Proconsul had urged Polycarpus as much as in him lay to deny Christ Hee made this answer to him as before I have served him eighty six yeeres and hee hath not once hurt mee and shall I now deny him And when hee was come to the place of his Martyrdome the stake being fastned in the ground and the wood ready to be kindled they began to tie him to the stake with iron chains and he required to stand untied saying Let mee alone I pray you for hee that gave mee strength to come to this fire will also give mee patience to abide in the same without your tying Indeed that man which is accustomed to patience will never quit or forsake any place for any pain or trouble whatsoever for the paines and perplexities that good and vertuous men doe endure and suffer doe as it were prick them forwards to have a more earnest desire to loath and to leave this wretched and sinfull World whose sweetest pleasures as the wise man
because that rain was procured by the prayers of the Christians so that they lived securely and held Councels and did preach freely in his reigne as also in the reigne of Commodus who succeeded Antoninus But divers weedes sprung up againe to disturb the Church of Lions and Rome and the Easterne parts Lions was troubled with the Valentinians and Gnosticks Rome it was molested with Blastus and Florinus and the Eastern Church was disquieted with a great deal of contention about the celebration of Easter but against all these did this Irenaeus proceed he setled Lions refuted Blastus and Florinus follies and was mightily studious to settle the Churches about Easters celebration He lived in Antonius Commodus and Severus Reignes being about 182 yeeres after Christ but this Severus being a cruel man against the Christians rais'd the fifth persecution against them wherein many Martyrs were crowned But most of all it raged at Lions in so much that the blood of slaughtered Christians ran down the streets so that their names could not be told nor numbred but God hath written them in the Book of Life at last this blessed Saint was by the slaughter-man laid out to death with the greatest part of that Citie on the fourth of the Calends of Iuly as Trithemius about the sixtieth yeere of his age other say the ninetieth There is great dispute among Historians about the yeere of our Lord in which he died but it is certaine that he with divers others were set betweene two Hils there being a Crosse on the one and an Idoll on the other being put to choice which way he would goe either to the Crosse and so suffer or to the Idoll and live Hee and all they chose to suffer Martyrdome and so were all put to death His bones as relicks were reserved with great care and laid in rest untill the yeare 1562. they were digd up in that furious and raging cruelty of the Hierognosticks who neither spared dead nor living nor Temples Altars nor any holy things but spoiled all and cast part of his bones into the River and his skull was kicked about the streets as a Ball but a Christian Chirurgion stole it up and kept it two yeers untill Charles the ninth got the City again and restored to Christians their former liberty who hearing where his skull was came and decently with great respect buried it and caused it to be registred in their common Register of the Citie His Sentences I have here placed with his Works Hee used to compare the Hereticks and Schismaticks of his time to Aesops dog that lost the substance of Religion by too earnest gaping after the shadow In a just consideration of the glories and honours of this transitory World What profit is there saith hee in that honour which is so short liv'd as that perchance it was not yesterday neither will be too morrow For such men that labour for it are but like froth which though it be uppermost yet is unprofitablest 1 Against the Gentiles 1 booke 2 Of Discipline 1 book 3 Of Schisme to Blastus 1 book 4 Against Heresies 5 books 5 Of the Monarchie of God 6 Of Ogdoades 7 Of Easter to Victor 8 Of the Apostolicall preaching An. Christi 204. Quinctus Septimius Florens Tertullianus TERTVLLIAN THis Tertullian flourished in the Reigne of Severus the Emperour and lived till the reign of Antoninus Caracalla as himselfe witnesseth in his first book against Marcion as also in other places Pamelius who wrote his life sayes That it was when Victor was Bishop of Rome who was an African borne and when as Septimius Severus was Emperour that then this Tertullian an African was famous also in the Church There have beene those who have striven about two Questions first concerning the knowledge of this Tertullian from one Tertullus a Consul and from one Tertyllianus a Counsellour as also from one Tertullinus a Martyr The second question is about the time wherein this our Tertullianus lived some will have him to be converted to â—e Faith in the yeere of Christ 160. but that is rejected but Eusebius and others do with better judgement place him in the yeere of our Lord 200. I cannot let passe in the first place the cause of the multiplicity of his names All Antiquaries do hold that he was called Quinctus à loco in quo natus from the place in which hee was borne which was his praenomenâ—sed â—sed by the Romans as Onuphrius testifies and cites some so called as Quinct a Septimia a famous Matrone Septimius was added to him à Gente from his stock which was amongst the Romans both Regall Plebeian and Consular So Septimius Mesius rex Aequicolâ—rum Lactantius in his Institutions and Saint Ierome in his Epistle to Fabiola doe suppose this Tertullians stock to be very noble The Cognomen or Sirname of Florens denotes a certain Family of that Race of Septimius As for his name Tertullianus it is a derivative of Tertullus as Octavianus of Octavus and as Septimius of Septimus It is concluded by Eusebius and Saint Ierome that this Tertullianus was an Affrican borne the sonne of a Proconsul which also is affirmed by Isidorus Nicephorus and Beda and more specially to be of the Citie of Carthage For his Institution he was happy for it was excellent and hee was as industrious to adde what could be had by study his Works against the Gentiles testifie his able parts which according to Saint Ieroms words Cunctam saeculi continent disciplinam that is they containe all sorts of Learning He was well read in Poets Grammarians Histories and Lawes Hee was well seene in Physicks and Philosophy Lactantius says hee was in omni genere doctrinae peritus well skild in all kinde of Learning Eusebius stiles him Peritia rerum legum Romanorum clarum He knew well and dexterously the affaires and Lawes of the Romans Saint Ierome sayes he was Acris vehementis ingenii vir eruditus quo nihil eruditius c. That hee had a sharpe and pregnant wit that there was none more learned than himselfe Saint Austine stiles him Disertissimum a most discreet man Nicephorus calls him Eloquentia acrem pollentem powerfull in his Eloquence and Oratory but hee that will see his large prayse let him read Vincentius Lyrinensis His words I have Englished Inter Latinos omnes hic facile princeps judicandus that is Amongst the Latine Writers hee is chiefly accounted of for what learning greater then his Who more exercised in all divine and humane knowledge For he was expert in all Philosophy He knew all Sects their Authors Defendors Abettors Arguments Fallacies hee was full of all History his wit was able to decide any Controversies and that with forcible Arguments hee convinced any Opposite hee undertook judiciously who can sufficiently blazon his prayses Each word is a Sentence all his constructions victorious He wrote many Workes that were necessary for Christians which are all
who strive to corrupt the Christians by their Idolatrous shews then Tertullian wrote his learned Treatise de spectaculis wherein hee handles the case to the full And at the same time how did hee stop an Heresie arising in Affrick called the Apelletians from one Apelles which worke is desired but not as yet enjoyed In the fifteenth yeere of the Emperour Severus did hee not famously write against that great Heretick Marcion and set forth his Book De Resurrectione Carnis And presently after wrote his Booke De Carona Militis worthy here to be spoken of a little upon a Triumph all the Emperours Souldiers for the greater pompe were to weare Crowns made of Bayes but one Christian there was who when he had his Crown given held it on his arme but would not weare it whereupon being demanded why hee alone had refused to set forth the pompe of that day he did boldly answer Non decet Christianum in hac vita coronari A Christian ought not to be crowned in this life a true and a worthy answer And so upon this Tertullian wrote his Book so entituled I read not after this that Tertullian did write any thing for the Church but against it The more is the pitie so great a Scholer should fall so fouly There are many Fathers who have discoursed what might be the cause of this Tertullians revolt Some as Saint Ambrose say it was Envie Vincentius Lirinensis makes a good application of it It was saith he a great tentation and triall The Lord saith Moses tries us whether wee love him or not when there ariseth up one of these false prophets or teachers or dreamers Saint Ierome gives him a great praise for his wit but laments his losse Saint Cyprians phrase was when hee would read Tertullian to say Da Magistrum Give me my Master Trithemius terms him Tam in divinis quà m in saecularibus Scripturis doctissimum The most learned in sacred and secular affaires And that hee taught Rhetorick at Carthage a long time Gloriosè saith he with great glory and credit and againe scripsit Latino sermone penè c. That hee wrote almost infinite Workes in Latine wherein he hath most judiciously confuted and overthrown all the Heresies hee wrote against licet in aliquibus c. and though saith he he erred in some things yet he wrote profitably in many other his Books Hee lived till hee was old and decrepite and so yielded up his spirit after that he had painfully and learnedly studied the Word of God and carefully and discreetly answered all those that proved Hereticks to the Truth I have here not followed Trithemius Catalogue nor yet Bellarmines concerning his Works but as Pamelius hath registred them in the Collen Impression Anno 1617. Hee hath a learned commendation set under his Effigies wherein as Tullius was the Pillar and praise of Rome so Africk glories in her Tertullian His Oratory was famous and Tertullians speech was sweeter then honey as may appeare by some of his Sentences Tertul. de poenitenia If thou be backward in thoughts of repentance be forward in thy thoughts of Hell the flame whereof only the streame of a penitent eye can extinguish and first so thinke on the greatnesse of the punishment that thou mayst not doubt of getting a remedy against it Idem de fuga in persecutione The Legion of Devils could not have conquered a Herd of Swine if God had not given them power farbe it then the Devill should have power over Gods owne Sheepe I may say That even then the bristles of those Swine were numbred before God and much more are the haires of his Saints De Fide Ex personis probamus fidem an ex fide personas Doe wee try mens faith by their persons we should try their persons by their faith Idem de Oratione The remembrance of Gods precepts chalkes out a way for our prayers to Heaven the chiefe of which precepts is That we come not first to make our atonement with God on his Altar before wee have made our atonement with our brother in our hearts For what profit is it to come to the peace of God without peace to come for remission of debts without remission of debts How can he appease his Father that is angry with his brother Idem de Oratione Let us not approach unto Gods holy Altar before wee have made peace with our offended brother for to what end should wee come to the God of peace without peace for the remission of our own sinnes without any intention to forgive one another How can hee that is not pleased with his brother thinke to please the God of his brother seeing that God commands him not to be angry at all but forgive him Hee that then prepareth himselfe on earth shall be sure of his reward in Heaven Tertullians houres of prayer They were the third the sixt and the ninth houres for they are saith he the more eminent part of the day to distribute and distinguish the publike affaires of men so have they beene accounâ—ed the most solemne times for Prayer and Divine Duties in the Church of God For at the third houre were the Apostles met together at their Devotions and were filled with the power of the Holy Ghost GOd Almighty who is the protector and defender of Kings grant to your Sacred Majesty along life a happy Reigne a secure State and habitation a strong Army a faithfull Senate or Councell and a Royall people These were the solemne Prayers of Tertullian for the Emperours and used by the ancient Church De Sanctorum Passione Tertullian saith that Paul thought himselfe unworthy to suffer for his Saviour because hee had no more lives to lose for his sake For hee that lost his life for us that wee might live deserves our lifes and all to bee laid downe for him Whence it is that the Saints have rejoyced in their sufferings not counting their life deare that they might winne Christ. Yea to mee saith Saint Paul in his Epistles to live is Christ and to die is gain And elswhere he saith I beare in my body the marks of the Lord Iesus And indeed the sufferings of the Saints though for the present grievous and hard to bee borne bring forth an hope of reward exceeding great and glorious while wee looke not at the things temporall but at the things eternall And this should encourage us for Christs Name sake to passe through bad report and good report setting before our eyes the example of the Saints and not onely so but with cheerfulnesse to sustain all injurious dealings of men though they deprive us of livelihood and life it selfe for Christ and his Truths sake knowing that it is a good thing to suffer in a good cause and that this shall make our Crown to be glorious and enstate us into blessednesse with eternity to have a period De Christo VERBO Tertullian upon occasion taking a
would visit others that were in chaines for the cause of CHRIST Nay and without feare of punishment delivered some from their fetters And in his Writings when as he◠speaks of Martyrs and their torments hee seemes to be even ravished in spirit Hee was not seventeen yeeres old when hee was deprived of his Father and had a Mother with many brethren whom hee did by labour and study maintaine and cherish and the better to provide for their sustenance hee did publikely professe Grammar which though many may take to be a needlesse profession yet in ancient times it was in high esteem so that of it it was said Senile atque arduum fuisse negotium that is it was a taske for an old grave man to perform and full of difficulty for as a great Writer speaks Non tātùm expect abatur Declinationum Conjugationum Constructionum ratio sed sermonis elegantia plurimorum Authorum lectio Antiquitatum Historiarum peritia ac etiam Poeseos Rhetorices Dialectices Arithmetices Cosmographiae Musicaeque cognitio that is There was not onely expected in one of these Professors a method for the Declensions Conjugations but there was a requisite elegancy of speech reading of divers Authours skill in Histories Poetrie Rhetoricke Logicke Arithmeticke Cosmographie and Musicke in all which this Origen was excellently wel experienced and the place in which hee professed was no meane one but in the famous Citie of Alexandria and presently after hee read the grounds of Religion divinely instructing the Christians confirming and strengthening their hearts against all the stormes of persecution Amongst many others one Disciple called Plutarchus was so encouraged by this famous instrument that hee underwent Martyrdome and one Heraclas a Kinsman of this Plutarchus for his holinesse of life was after the death of Demetrius advanced to the Government of the Church of Alexandria Serenus also was so instructed by Origen that hee died for the name of Iesus as also Heraclides and many others as well men as women so servent and powerfull was the doctrine of Origen and such deepe impressions made it in the minds of his Auditors He did strictly keep under his body and subjugated the flesh to the spirit lest as hee said while he saved others hee himselfe should be a cast-away he was frequent in watchings in fastings humicubations in labours and wants and yet underwent all with a great deale of alacritie integritie and patience his holinesse of life was not onely admired and followed by Christians but also by many Heathens so attractive and powerfull is the example of a good life But now Demetrius Bishop of Alexandria hearing of Origens paines and piety thought him a fit instrument to be placed in the Church and so called him to be the Catechista or Reader of Divinitie in that place a weighty and eminent place which after the Apostles one Pantaenus and after him one Clemens had supplyed in the Citie of Alexandria and now this Origen enjoy'd and kept it many yeeres with a general approbation and renowne the Disciples of these men were termed Catechumenists or hearers Now he left his profession of Grammar and sold all his bookes to a friend of his for the allowance of foure half-pence a day and wholly addicted himselfe to the studie of Divinity in which he so profited and exceld that hee was by Alexander Bishop of Hierusalem and Theoctistus Bishop of Caesarea called to the Priesthood a great dignity in those times though much and too much slighted in these looser and prophaner days The Churches of Achaia were vext at this time with divers Heresies to stop which Origen was sent with the Epistles or Letters Testimoniall of the Church and as he went through Palestine towards Athens hee was by the Bishops aforenamed ordained Priest that He might be the more potent being confirmed by authority Ecclesiasticall He did not run but was lawfully sent and did painfully undergoe that charge and indeed his doctrine and life was so renowmed and eminent that they caused him to be envied and hated especially of Demetrius so that he did what he could to cloud and darken this Origens fame a fault not fitting to harbour in a Divines breast though through the Devils malice too frequent This Demetrius ript up this Origens faults and by his writings did publish them to the World and especially hee upbraided him with that rash and inconfiderate act of his dismembring himself which He stiles puerilis error a childish fact a blind zeale without knowledge and said that He took some other things Historically which he should not in the Gospel as that having two Coats he should give away one as also that of not caring for the morrow c. so that what Origen thought not to have bin known was and Demetrius for that imperfection deem'd him unfit for the Priesthood and so did now dislike what formerly hee approved and envied deeply him whom hee should have lov'd Such power hath premeditated and working revenge Well in the height of Origens fame these things were divulged and his adversary was potent and thereupon Origen was forced to give way to the storme and yield to the importunitie of his Enviers and so left Alexandria yet always kept his constancie and courage and retain'd his piety unmoved preaching the Gospel with all diligence and painfulnesse striving to convert many to Christ not doing as Tertullian did to turn from Orthodox to a Montanist but the more his affliction was the closer he kept his piety nor yet troubling the World with Schisme nor yet requiting his adversaries with ill language or calumniations but hee went another way to worke to doe good for evill and to speak well of His standerers as Saint Peter saith by this meanes stopping the uthes of his Gain-sayers The principall place in which He taught was Caesarea of Palaestine there hee instructed many in the Faith and saw the fruits of His labours for Hee had many famous men who were His Followers and Scholers as Firmilianus afterwards Bishop of Caesarea Cappadocia of whom Hee was entertained with applause through all Cappadocia Who after that he had seen the Holy places in Palaestina return'd to Origen againe He brought up Theodorus afterwards called to the dignity of a Bishop as also Gregorius who for the Miracles which Hee wrought was termed Thaumaturgus who was an eminent Father of the Church This Origen did likewise convert Anthenodorus the brother of Gregorius and made him leave all his worldly wisdome to gain the knowledge of Christ and gained great advancement in the Church of God He was called to Antioch by Mamniaea the mother of Alexander Severus and was by her honourably entertained and religiously dismissed againe this woman is called by Saint Ierome a Religious Matron He wrote a famous and learned Epistle to Philip the Emperour who was the first King of the Romans which was Christian. Hee saw Rome which hee cals Ecclesiam magnam a great Church in one of his
which had caused great discord betwixt two Breâ—hren that Hee by His prayer stopt the force of the River Lycus which overflowed and drowned the neighbouring fields and so brideled the swelling waves that ever after they did keep within their own bounds and banks That this Faâ—her likewise cast out Devils out of the bodies of men that He stayed the plague in places that were infected that he heald the sick and weak and that He also raised the dead and that Hee brought many souls to embrace the Gospel of Christ Iesus Whether he was so full of these Works and Wonders I doe not here intend to dispute but I have onely related what I have read of him and I have not much cause to suspect the wordes of so many Fathers of the Church who witnesse it of Him Take therefore I pray you the commendation which Saint Basil the great affords Him in His Booke of the Holy Ghost Chapter 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Where shall I find a fit place for this great Gregory and his praises May I not fitly set him with the Prophets and Apostles a man endued with the same spirit in great measure a man whose life paralled those former stars of Heaven a man who did powerfully shew the vigour of the Word of God We should do injury to the Truth if we should not account him amongst the blessed in glory and felicity which like an eminent Torch shined in the Church of Christ ope S. S. tremendam habuit adversus Daemones potestatem And who by the helpe of the Holy Ghost had mighty power against Devils Hee had received such a plentifull portion of the graces of Gods Spirit that by the helpe of seventeen more Christians he brought whole Cities and Countries to the obedience of the Gospel Hee also chang'd the course and bridled the force of Rivers and of a great Lake which was cause of dissention betwixt two brothers and his predictions of things to come makes him that hee may be reckoned amongst the Prophets If saith Saint Basil I should reckon up all His Wonders and Miracles which hee did in the sight of the people I should even attribute that title to him which his very adversaries afforded him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a second Moses for they are so fixed in the hearts of men and so knowne amongst all so faithfully registred amongst Historians that the envy of the Devill nor the length of time can ever abolish the memory of them Qui à tempore magni praesidis Ecclesiae vestrae Gregorii Who from the time of that Great President of your Church Saint Gregory have flourished Here I cannot but cite the admirable commendation that Eusebius the Historian giues him beginning thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the same time that Xistus ruled the Roman Church and Demetrianus who succeeded Fabianus in the Church of Antioch and Firmilianus the Church of Caesarea that this Gregory called Theodorus who was an Auditour of S. Origens together with his brother Athenodorus did wisely manage the Church of Pontus and in another place the said Eusebius reckons up this famous Gregories actions Verum quoniam Beati Gregorii historiae textus mentionem attulit c. But for as much as the Text of the History hath mentioned this Blessed Saint Gregory I will not omit the worthy Workes of so great a man There was a great Lake in Pontus full of all sorts of fish which came to be the Inheritance of two Brethren who fell to civill dissention about it so that many men had lost their lives in the quarâ—ell which thing when Gregory heard of he presently came to the place and uttered these words to the two contentious Brothers Nolite ô Filioli rationales animas pro multis animantibus viâ—lare Fraternam pacem quaestus cupiditate dissolvere Dei leges naturae pariter jur a temer are that is Do not ô my sonnes ô doe not destroy so many reasonable soules for a few mute creatures break not the bond of brotherly love and peace for transitory gaine doe not so rashly and desperatly violate the Laws oâ— God and Nature at once come wiâ—h mee to this fatall Lake and I will by the help of God reconcile you for ever Whither comming this good man upon his bended knees prayed heartily to God in the sight and hearing of all present and Eusebius sets down the words of his prayer That he desired of God that never any more fish might be in it but that it should be a field for corn that by this means these two Brethren might agree in love together whose prayer God heard and did immediatly grant his request to the amazement of all the standers by Such force have the prayers of a faithfull man with God this one action is enough to renowme him in all Ages but he was admirable likewise for ingenuity and dexteritie of wit as the same Eusebius gives testimony of him in these words Sed ingenii sui in parvo nobis maxima monumenta dereliquit But hee shewed in briefe the excellency of his wit For Magnificentissime scripsit that is He writ most elegantly upon Ecclesiastes and left a brief but an eloquent Exposition upon the Catholike Faith which hath beene and is a great edification of the Church of Christ His wordes begin thus Vnâ—â— Deus Pater Verbi Viventis that is One God the Father of the Living Word of the Subsisting Wisdome of the Ever-living Power the Perfect begetter of the Perfect One the Father of the onely begotten Sonne and so goes on expressing the Deitie and Triniâ—â— in most apt and significant judicious termes Saint Gregory Nyssen affords this man a singular Encomium and Eulogie in these words Sicâ—t de Mose ait Scriptura c. that is That as the Scripture speaks of Moses so may I of this Gregory Hee was seene in all the Learning of the Gentiles hee found how weake and unwise their opinions were and embraced with great ard our and sanctity the Gospel Saint Hierome also blazons 〈◊〉 his Works with prayse and commendation They begin thus Theodorus qui postea Gregorius a pellatus est Theodore who was after called Gregory was Bishop of Neocaesarea in Pontâ—s in his youth to learne the Greeke and Latine with his Brother Anthenodorus he passed from Cappadociâ— to Beritum and afterwards to Caesarea of Palestine where Origen seeing their admirable wit taught them Philosophie and so instâ—ucted them in Divinitie and sent them to their Mother this Gregory wrote an eloquent Letter to Origen extant yet And Hierome stiles him Virum Apostolicorum signorum virtâ—tum that is A man ful of signes and Apostol call Miracles And he that will read more of him let him accept of this cloud of Witnesses Sanctus Gregorius pap lib. 1. Dialogorum cap. 7. Socrates lib. 4. c. 22. Enagrius lib. 3. cap. 31. Cedrenus in anno 12. Anastasii Imp.
led a Monastick course of life and was over the Church of Edissa as Trithemius reports in his booke of Ecclesiasticall Writers He was made Priest by Saint Basil the Great borne he was of Christian parents in the time of Constantine the Great a Syrian hee was by Nation even from his childhood abstemious and shunned the appearance of evill His parents in a Vision saw a fruitfull Vine branch spring forth of Ephraems mouth and they saw it spread as it were into most parts of the world and though all the fowles of Heaven came and eat of the fruit yet still there remayned a great quantity this as they verily judged shewed how his doctrine of the true Vine Iesus Christ should be so copious and delicate that all Nations in all ages might out of his Works gather nourishment and yet there would be store enough for others that should come after and certain it is that this man had admirable endowments whom all the worthy Fathers of the Church have so highly commended it will not therefore seeme false what here is recorded of this Father if so many worthy Writers may be credited and it hath alwayes been the custome of the Church to celebrate the memory of pious and religious men especially of those who did as this Ephraem optabat enim non videri sed bonus esse he did not onely desire to seeme but to be really good whose minde was as a golden Ring all enchased and decored with rich jewels heare therefore what a man he was of whom Gregorius Nyssenus speaks thus Celebrandus est mihi igitur Ephraem ille qui cunctis Christianis versantur in ore that is That Ephraem the Syrian must be praysed of me who is well known to all Christians in the World neither is hee ashamed of his Kindred whose Vertues are as a generall light to all whose life and doctrine have made most men wonder at him there are none but such as be ignorant of great Saint Basil but know him And as the same Father speaks the prayses which he gives this man are not small or such onely as are worldly neither doth hee speake of his education or forme of bodie or comelinesse of his person but as hee witnesseth they were Actio Contemplatio Fides Spes Charitas Pietas erga Deum c. that is Action and Contemplation Faith Hope and Charitie Pietie towards God Meditation on the holy Scriptures puritie of minde and bodie strict Mortifications privacie of life diligence in prayer often changing his place by trials and hardnesse a flying from evill being instant in preaching no lodging but the cold earth an incredible austeritie of life poverty with singular Humility mercifull in a manner beyond humane condition opposing and indeed not enduring the Broachers of Heresies in a word furnished with all the gracious endowments that should bee in the man of God how zealously did He in His Writings by sundry places of Scripture and severall undeniable arguments detest those furious and mischiefe working Hereticks as Sabellius Arrius Apollinarius Anomius Novatus and others in so much that He was stiled the Pancratiastes or the unconquered Souldier of Iesus Christ For his great love to God and his Neighbours the words of his own will do sufficiently declare which deserve to be engraven in Golden Characters Nullo modo in tota mea vita contra Deum contumeliosus extiti nec sermo stultus è labiis meis egressus est Neminem in tota vita maledict is onerari nec cum ullo Christiano homine contentiosum me praebus that is By no means in all my life saith hee have I reproached God or suffered foolish words to flie out of my mouth never did I burthen any man with curses nor did I ever shew my selfe contentious with any so that it doth plainly appeare what circumspection hee had over his wayes Hee was wondrous studious in the Word of God and made divers very comfortable and learned Commentaries and he was wonderfull eloquent to perswade men to embrace the Word of God hee kept his bodie and minde chaste and pure as doth appeare by repelling the shamelesse behaviour of a lewd woman which being instigated by the Devill thought to have entic'd him to lust but this grave Father what with his exhortations admonitions and divine speeches caught and overcame the Tempter so that shee which had beene light of behaviour by his fatherlike advise prov'd a grave modest religious Matron He would very often weep for and bewaile the calamities of men the losse of time his inbred corruptions Hee that reads but that one Tract of his of Humilitie seriously will if endued with any sparke of grace remove all pride and self-conceit and will with that King and this Father confesse That hee is a worme and no man corrupted with sinne and iniquitie Indeed Humility for her excellency should be the sister of true Nobility for God hath more respect unto them that with humblenesse of heart can cast themselves lowly before the presence of his Majesty For as the lowlinesse of heart maketh man highly in favour with God even so meeknesse of words maketh him to sinke into the hearts of men such was this our Ephraems condition of humilitie Who shall read his booke of Divine Love whose heart will not be inflamed For the greatest argument of godly love is to love that which God willeth and commandeth and contrariwise not to love that which God loveth not And the true lover of God which is properly the charitable person is under no rule but he is Lord above all inventions all precepts and all commandements that God hath given to man for love is not confined or limited within any bounds Who shal read his Tract of Chastity Virginity wherin it is praysed but wil studie to keep his body and soule free from adultery and lust and say as Saint Paul did that our bodies are the temples of the Holy Ghost For Chastitie is the beauty of mans life consisting either in sincere Virginity or in faithfull Matrimony For chastitie puritie of life continencie or refusing the corrupt pleasures of the flesh and of this witty wicked world are precious in the â—ight of our Creatour and doe possesse such as keepe their bodies cleane and undefiled and in life and conversation refraine from evill And who is hee that hath any sence in him or faith meditating his Divine Sermons of the last judgement and Christs second comming but will speedily prepare himselfe to appeare and strive ever so to live as if he was presently to give an account of his whole life for our whole life is nothing else but as it were a glue which in a man fasteneth the soule and body together which proceedeth of the temperament of the Elements whereof the bodie is made which if it bee not violently melted before through our owne distemperance or loosed with the moysture of our owne merits or suddenly consumed with the
sick and maimed if thou dyest uncured it is thy own fault his mercy and goodnesse is open freely to thee as to Mary Magdalen and the penitent Thiefe His Workes are contained in three Tomes which containe matters of severall subjects all full of Divinity printed at Antwerpe 1619. Bellarmine doubts of many of them Trithemius doth thus record them 1 Of the Holy Ghost one book 2 Of compunction of heart one book 3 Of Contrition one book 4 Of Penitence one book 5 Of the strife of this World one book 6 Of the Day of Iudgment one book 7 Of the Resurrection one book 8 Of the blessednesse of the Soule one book 9 Of Thoughts Homily one 10 Of the difficultie of preaching one book 11 Of celebrating the mysteries one book 12 Lamentations for the Citie of Edissa An. Christi 370. Sanctus Basilius Magnus S. BASILIVS THe life of this great St. Basil is of worth and rarity that it is not only fit for imitation but also admiration and therfore I have excerpted it partly out of his owne works and partly out of those funerall Sermons which have beene made for him by St. Gregory Nyssen and Gregory Nazianzen the one his halfe brother the other his most faithfull and worthy friend as also out of St. Hierome Amphalochirs Bishop of Iconium and Helladius Bishop of Caesarea and successor to St. Basil I also take some passages out of Metaphrastes Suidas and Cardinall Baronius A Writer saith of this St. Basil that he wel deserv'd the name of Great for he was Magnus ingenio Magnus Eloquio Magnus Sapientia Magnus Sanctimonia Magnus Divina gloriae propugnande propagandaeque Zelo Magnus adversus Hareticos Constantiâ Magnus dein omnibus rebus negotiis idest Hee was great in Wit great in Eloquence great in Wisedome great in Sanctity great in defending great in propagating Gods glory great inconvincing Heriticks and great in all his imployments and undertakings He was born in Helleno-Pont in the Iland of Pontus of Noble Wealthy and Holy Parents his Fathers name was Basil his Mothers Emilia they had ten Children whereof the eldest was called Maâ—rina who dyed a Religioâ—s Virgin such as the trees were such were their fruit for all their off-spring are commended for piety and holinesse His grand-father and great grandfather endured heavy miseries and afflictions for Christs sake under the reigne of the Emperour Galerius Maximâ—s a sworne enemy to the Christians in his time these kept close in Desarts and Caves and endured all hardnesse as well for their lodging apparell diet as also expecting each moment when they should have beene apprehended and at last suffered constant Martyrdome for Religion So you see this St. Basil proceeded from an holy and religious progeny and what more is he was a grace even to them He was of a rare wit and grave judgement sweetly composed behaviour wondrously modest he got learning first at Caesarea then at Constantinople then he went to Athens where he gain'd and held the love of Gregory Nazianzen Well he was wholly bent to the study of Theology â—nd therefore left Athens and went into Aegypt to see and heare one Porphyrius read Divinity and here hee stayed one whole yeare He was of an excellent constitution but with much watching praying reading fasting and spare diet he did much wear down his strength He left this Porphyrius and travailed to see Ierusalem He converted his Master Eubulus to the Faith of Christ so that he travaild with him to Ierusalem where lodging at Antioch at one Libanius his house a great rich man this Saint Basil expounded to this Libanius some of Homers verses wondrous difficult to bee understood with such readinesse and wit that hee even astonished this Libanius so that hee made them a great banquet but Eubulus and Basil feasted with nothing but meere bread and water and this St. Basil strived to have wonne this Libanius from Idolatry to Christianity but could not so deepe was his wilfulnesse but he gave admirable directions and instructions to the young men concerning their behaviour and deportment in their studies and so tooke leave of Libanius and were wondrous kindly entertained of the Bishop of Ierusalem and were by him baptized Having ended this jâ—urney they returned to Antioch where Meletius the Bishop made this Basil a Deacon and being ordered he shewed by his able parts what a Prelate he in time would prove for Antioch was fild with his fame so that he went to Caesarea a City of Palaestine where Hermogenes the Bishop consecrated him a Priest who presently dying all mens expectations were upon Basil to have succeeded him but Factions arising one Eusebius a Catholike Christian but puft up with envy and vaine-glory succeeded Hermogenes and this Eusebius perceiving the admirable parts of Basil and withall the peoples affection to him began to hate him so that Basil retreated into Mataria beyond the River Iris a solitary place of Pontus Here he stayed some certain years with Gregory Nazianzen where they led such holy and godly lives that they were esteemed rather divine than mortall St. Gregory in his 8. Epist. hath lively described his life with S. Basil. Here they were both driven to that exigency that if it had not bin for S. Basils mother Emilia they had there perished Here St. Basil gain'd many schollers and was famous as well for his Doctrine as his pious example and in this place they had matter enough to exercise their patience not onely from their poverty but also from their adversaries for it happened that Musonius Bishop of NeoCaesarea dying when there were publick meetings for the election of another Bishop that might be worthy the place as St. Gregory Thaumaturgus was they all pitched their thoughts upon this Basil which so gald the Hereticks of that place who knew his Doctrine would overthrow theirs his life shame their doings that they presently with all the policy they could rais'd slanders and opprobrious disgraces against this man But Basil like another Lampe had so enlightned all Pontus with his vertues that though Valens the Empeperour favoured the Hereticks and though they did waste the Easterne Churches and daily accuse this Basil nay though this Basil was hated of Eusebius before and seemed to be well content with a solitary life yet as if stayed up at this time by God he reconciles himselfe to Eusebius who ever after highly loved and esteemed him and being departed this life all men concluded that there was none so worthy of this place as St. Basil so by their choyce and by the advice of Gregory Nazianzen he yielded to their requests and proved a worthy shepheard to that flocke as well by truely feeding them as by driving away all Hereticks which were as Wolves to devoure the Church But scarce was he setled in this Bishoprick but there arose a mighty famine in this City the rich and Merchants would not part with their provision so that there were miserable
In vaine doe you goe about to terrifie or fright this man for he feareth nought bnt sinne Saint Chrysostome reports that it must bee our hand that must bring us to Heaven and not our tongue only Hee calls the life of man a Faire or Market where some are seeking for gaine and profit others for pleasure and delight others for prayer and devotion and the last of these are those that walke as children of light Saint Chrysostome calls Saint Paul the tongue and Teacher of the whole World who lived like an Angell on earth and now enjoyes a crowne in Heaven Saint Chrysostome gives man the reason why the Angels did not bring the tydings of our Saviours birth first to Kings and Princes or other great men aswell as to the poore Shepherds And this is it because saith hee great mens eares were so stopped with cares and honours that they have no pleasure to heare it or would not take so much pains themselves but sent their servants His Works are here registred He departed in the thiriteenth of Arcadius and Honorius Hee was made Bishop in the fourth of Arcadius and received Priesthood in the eleventh of Valentinian the younger and in the eighth of Theodosius the elder His Works as Bellarmine doth reckon them whom I follow are contained in five Tomes printed at Venice 1575. Tome 1. 1 Homilies on Genesis in number 67. 2 On the Psalmes 26. 3 On sundry places of the Old Testament in number 52. 4 Whereof five out of Esay Tome 2. 1 Homilies on Matthew in number 89 2 More on the same 54. 3 On sundry places of Saint Matthew 26. 4 Homilies on Saint Mark 14. 5 Homilies on sundry places of Saint Luke Tome 3. 1 Homilies on Saint John 87 2 More or some places of Saint John 6. 3 Homilies on the Acts 51. 4 Sermons for Feast days 32. 5 On severall places of Saint Paul and many things in commendation of him Tome 4. Commentaries or Homilies on all Saint Pauls Epistles Tome 5. 1 Homilies to the Antiochians 80. 2 Dialogues of the Priesthood 6. 3 Of compunction of heart 2. 4 Of Gods providence 6 books 5 Of praying to God two books 6 Against the dispraysers of a Monastick life three books 7 Against the Gentiles one book 8 12 Sermons of Penitence 9 Against Jewes and Heretickes 15 Sermons 10 Against Concubinists two Sermons 11 Of divers arguments 48 Tracts 12 To Innocentius the Pope two books 13 To Cyriacus one booke 14 To Bishops and Priests in prison one book 15 To Theodorus being falne two books 16 To Eutropius one book 17 To Olympia a famous Matron 1 book 18 St. Chrysostomes Lyturgie I have not followed the Edition of Paris those who would fully bee satisfied they may have their choice either of the Venetian Parisian or Eaton Edition An. Christi 420. Sanctus Aurelius Augustinus S. AVGVSTINVS IN describing this Fathers life I follow not any uncertaine Relations but I follow the method of Possidonius who in writing the passages of his life saith such things quae in eodem vidi ab eodemque audivi which I saw in him and heard from him two sure witnesses the eyes and the eares and therefore may for succeding times be easily admitted for truth This Augustine therefore was an African by birth borne in the City of Thagasta of pious and Christian Parents bred and nourished by their care and diligence and singularly well learned and approved for skill in the Liberall Arts for he taught Grammar in his owne City and Rhetorique in the head City Carthage and after going over sea he came to Rome and so to Millaine where hee was appoynted to instruct the Emperour Valentinian being the fifth of that name and the Bishop at the same time of that City being that worthy Prelate Saint Ambrose whose sermons to the people and publicke disputations this Augustine did attentively heare and like of He was living in Carthage tainted with the Pestilent Heresie of the Manichees but by the providence of God and the wisedome of Saint Ambrose his heart was enlightned so he was brought safe from that Rocke was confirmed in the faith and a little before Easter did receive the Doctrine of the Catholick Church and also Baptisme by the ever honoured Father Saint Ambrose and being in this state so fairely recovered he set his heart wholly and intirely to seeke the Lord and to leave the world not now regarding honors wealth or riches but sought diligently heavenly treasures striving with might and maine to be one of that little flocke of whom it is said Feare not little flocke it is your Fathers good will to give you the Kingdome Hee was about thirty yeares old when hee thus beganne having onely his mother Monica alive who did mainly rejoyce to see him so intirely converted His Father called Patricius was dead before and now also he left his Scholars whom hee taught Rhetorique and told them they should provide themselves another Master for hee would onely serve the Lord. It pleased him being baptized to goe and live in Affricke with other faithfull Christians where when hee was come how speedily did he performe what he had resolved for leaving all secular affaires how constant was hee in Watching Fastings and Prayers and those graces which it did please God to give him how did he imploy them so that by his Sermons and Bookes he taught those that were absent as well as those that were present for hee converted one to the faith in a short time At the same time one Valerius was Bishop of Hippo and having a great care to provide able men to teach the people he with the peoples great desire ordained this Augustine a Priest and being entred into that holy function hee did strive to grace the Gospell by an holy Life This Valerius ordained him being banished This Augustine did powerfully preach the Word and had great conflicts with Fortunatus a defender of the Manichees who was appointed to meete Augustine in a publicke place and to dispute with him which with a great deale of feare he did undertake but was quite foiled and so by Gods blessing and the consent of all the learned men the Manichees fell and sincere Religion was maintained in the City of Hippo. He also preached and writ with singular care and dextrous learning against the Affrican Heretiques as the Donatists Manichees and Pelagians so that by his writings the Affrican Churches did recover the ancient Truth and he was so able and powerfull in the Scriptures that the very Heretiques were forced to confesse him a Divine Man He was appoynted by the Bishop to dispute of Faith which hee did with the approbation of all but this good old man Valerius finding him so rarely qualified sent to the Primate of Carthage and certified him that he was so old and weake and the charge was so great to manage and this Augustine was so learned and pious a man that hee intreated him to bee
ordained Bishop of that City so that Megalius Bishop of Calama and Primate of Numidia comming to visit the Church of Hippo with other Bishops this Valerius did obtaine of his hands what he desired with the generall rejoycing of all the Clergy though Saint Augustine did mainly at first refuse it and alledged it was not fitting neither was it the custome of the Church to ordaine any to be Bishop of a City before the other was dead but it was imposed upon him and so being ordained hee doubled his vigilance and not onely in that City but in every place hee taught and writ against the Donatists There was a sect of perverse and desperate people who under the colour of great continence were called Circumcellians who being not able to withstand the Writings nor Preachings nor Disputations of this Augustine they did by might and violence and force of Armes strive to stop Saint Augustines proceedings but all their Actions were in vaine for Gâ—d did still prosper and blesse the labours of this Augustine for he ordaind Orthodox Priests men approved and well knowne to him for Life and Learning and did give them promotion in the Church so that the sincere Doctrine of Faith Hope and Charity was not onely taught in the Affrican Churches but also in other Transmarin Regions Books being printed and sent abroad which made these Heretiques rage insomuch that they intended to have killed this Saint Augustine had hee not by the great providence of God escaped by missing that way in his Visitations which they had beset but such was their fury and power that they neither spared Clergy men nor Lay men but there was a meeting at Carthage appoynted and one Crispinus was the Donatists Champion against whom Saint Augustine opposed himselfe who did by force of arguments convince this Crispinus and so by the Proconsuls authority hee was adjudged as Hereticall and a fine imposed upon him and further it was ordered that all the Donatists should be accounted Heretiques and fined but by the Catholike Bishops perswasions with the clemency of the Proconsull their fine was remitted and peace restored happily to the Church under the Reigne of that glorious Emperour Honorius though there were some that gave out that the Donatists were unjustly condemned by the Bishops at the meeting at Carthage because they had not as these favourers pretended free liberty to speak their mindes Especially one Emeritus maintained this but not long after this Saint Augustine going to the City of Caesarea in Mauritania being sent for by other Bishops by Letters to determine some necessary affaires of the Church this Emeritus being then a Donatist and Bishop of the said place Saint Augustine told him that he had so given it out and wished him now before all those Bishops and all the people if he could to defend his assertions but he would not nor could not performe it onely said that what he should say would bee by the Notaries Registred at Carthage what a poore evasion was this for if it had beene truth it was the onely way to preserve it if it was a lye as indeede it was it would for ever bee his disgrace Possidonius reports an admirable passage of Saint Augustine it so fell out that preaching against the Manichees that there was one Firmus by name a Merchant by profession who was stiffe for that side and had given and spent amongst them much monies hearing Saint Augustine preach was touched in heart and presently came to this Father other men being then with him and did ingenuously confesse that he was infected a long time with that Heresie but by the blessing of God hee was fully resolved now to forsake it and with teares on his knees he desired Saint Augustine and the other Catholicke Priests to pray to God to pardon him and to give him grace to persist in the true Faith which was performed and he reduced from Heresie and leaving his former course of life and living with the faithfull obediently at last proved an eminent Preacher of the Orthodoxe Christians and not onely saved his owne soule but many others See saith Possidonius the wonderfull goodnesse of God that calls whom he will whom he will where he will and how he will to salvation God as he is Almighty so may he worke in all creatures and things after his owne Minde and Will for there is nothing that God cannot bring to passe and that without labour and travaile It was Saint Augustine by the preaching of the Word which caused the Merchant to forsake all and cleave to the Truth but it was chiefely the power of God which had that efficacy in that Word that by one knocke at the doore of the heart of this man that it should open and receive the seale and covenant of Grace which he did without any prorogation or delay or time to consider of it for in these cases delayes are dangerous for the devill the world or the Flesh may cast a baite in our way and so hinder us Therefore let all men in this be truely perswaded that God is the Moderator and Governour of all things both in heaven and in earth and that all things are done by his owne power and appoyntment and that he it is who most clearely beholdeth every man both what hee doth and what he admitteth in himselfe with what minde and godlinesse he doth love and favour Religion and that hee hath also a regard both of godly and wicked men So likewise one Foelix being one whom the Manichees called Electos came to Hippo and thought to have spread his Heresie there but Saint Augustine by publicke Disputation so solidly convinced him that he likewise acknowledged his error and was joyned to the Church This Augustine was termed Haereticorum malleus the Hammer against Heretiques How judiciously did hee overcome those two great Arrians Pascentius and Maximinus the one being full of wealth and authority at Court the other a great Bishop Pascentius who was great in Riches disturbed many poorer Christians and boasted in it that none could object any thing justly against the Arrians St. Augustine hearing this with other Priests went to him and desired to have some private conference with him before they should publickly dispute it this Pascentius admitted but hee was quite overthrowne and had no warrant for his poynts but afterwards bragged it how he had confuted this Augustine whereupon St. Augustine with speed sent in writing many great men being witnesses the grounds of Faith confirmed by the Scriptures to him which he never did replie against so also dealt he with Maximinus the Arian Bishop who had belyed him in the like manner The Pelagians likewise politique and subtle Sophisters who did seduce many and did great mischiefe to the Church how did hee the space of tenne yeares convince and overthrow that afterwards it was determined by Innocent of Rome and Zozimus that their poynts should be anathematized and sent Letters to the
is it safe to search too farre when as wee are commanded to honour and feare him It is not the wisest course to gaze too much upon this resplendent Sun lest we be justly by his glorious beams beblinded it is easie to collect by the words and advise of this Epistle to judge what a singular man for Learning this Peter Chrysologus was Baronius saith that having with great pains long governed the Church and having beene always studious of his wayes hee died in December the second day which saith he hath a faire probability of truth in that because Leo then Bishop of Rome in the Consulship of Martianus a yeere after this is said to have sent Letters to Leo this Peters Successor as appeares in the Epistles of Leo hee was by all likelihood an upright man and of courage in matters of Religion For hee and Laurentius the Bishop of Millain would not communicate with Symmachus lest they should bee suspected to side with him against the other Orthodox Bishops when the Councell was held in Rome and Cardinall Baronius shall conclude all in a word Sed qui post Laurentium sequitur ordine Petrus Ravennas Episcopus his temporibus eximia sanctae vitae nituit claritudine that is but amongst those other worthy men after Laurentius in order is to be reckoned Peter Archbishop of Ravenna who in these times exceld for the conspicuous fame of his holy life and because many Students may the easier find upon what subjects Chrysologus hath written knowne to be all his owne Labours and not fathered upon him by them that were admirers of him I have here set them downe in order as they are registred in the Parisian Edition in the yeere 1623 which you shall find after his Sayings Chrysologus his Sayings Of an unprofitable Servant Hee is like the fig-tree that was well looked to by the Master yet was unfruitfull onely cumbred the ground suckt vertue from others troubled and grieved the Master was a disgrace to the Garden and at last cut down for the fire and what else is hee who hath Natures endowments the benefit of Reason of Sense of Judgement of good Education and Example but yet brings forth no fruites of a sanctified life but as that Tree who hindred others and hurt it selfe Of uncharitable Rich men Remember that Thou Foole this night shall they fetch away thy soule perplexe not thy selfe what thou shalt leave behinde but bee sure to send thy almes before thee bee rich in good Works Let not thy care be to have thy hands alwayes full and the poores alwayes empty The onely way to have full Barns is to have charitable hands Vpon Mildnesse and Meeknesse The Apostle Saint Paul hath I beseech you brethren by the mercies of God A good man uses intreaties rather than commands the heavenly Physician rather cures our wounds with divine salves than makes them with his punishing rods God had rather men should love him than feare him He had rather be called Father than Master Hee winnes by mercy that Hee might not punish by Justice If thou wilt be like thy Father doe likewise Of the meanes to grow in grace As neither in the flint alone nor in the steele alone any fire is to bee seene nor extracted but by collision and conjunction fire and light is brought so nor by faith alone nor by good works alone is salvation attaind but if ever you intend to come to that infinite light joine both together Against Drunkennesse and Gluttony Variety and satiety of dainty meates and drinks weakens the vitals spoiles the stomacke corrupts the bloud poisons the humors kindles choller ends in the scar-fire of burning feavers as the clouds darkens the Heavens so intemperate banquetings the minde as the violence of wind and waves drowne and sinke a ship into the bottome of the sea so doth drunkennesse and gluttony our souls and bodies to the depth of Hell Who sinn'd more grievously then Paul who offended more grievously than Peter yet they by repentance deserv'd not onely the ministery but also the mastery in holiness remember there is mercy with the Father in the Gospell shewed to the prodigall sonne returning home judge not therfore before the time before the Lord come c. for men know not the judgments of God for that which they praise hee doth condemne and that which they condemne he doth praise In God piety is not without justice nor justice without piety nor equity without goodnesse nor goodnesse without equity Vertues being separated are annihilated and perish For equity without goodnesse is severity and justice without piety is cruelty Some have lived commendably before their attaining to dignity but being set upon the Candlesticke of the Church they turne their light into darknesse and their fame into infamy and it had beene better for such Lights to have beene still hidden under a Bushell than with disgrace to have got into the Candlesticke for their wickednesse which was obscured by their poverty was manifested and divulged by their dignity As they increased in dignity so they did also in disgrace and infamy A private sinner is often spared but if a Prelate offend all tongues are sharpned to speak his disgrace Discretion should be used in making promises for a vain promise doth often make friends become enemies Where greatest losse is feared there greatest warinesse should be used Chrysologus his Workes 1 Homilies for Christmasse day 2 Vpon Saint Stephens day 3 Vpon Innocents day or Childernmasse day 4 Vpon New-yeares day 5 Vpon Twelfth day 6 First Sonday after Epiphany On the Second third and fourth Sondayes after Epiphany 7 Vpon the Septuagesima 8 Vpon Ash-wednesday 9 Vpon the first Sonday in Lent 10 Vpon all Lent Sondayes 11 Vpon Good-friday 12 Vpon Easter-day 13 Vpon all the Sondayes till Whitsontide 14 For Ascention day 15 For Sondayes after Whitsontide 16 Vpon St. Andrews day 17 Vpon St. Thomas day 18 Vpon our Lady day 19 Vpon St. John Baptists day 20 Vpon Saint Peters day 21 Vpon St. Mathews day 22 Vpon the beheading of Saint John Baptist 23 Vpon St. Luke the Evangelist 24 Vpon some Martyrs 25 Vpon one Confessor 26 Vpon a Virgin Martyr 27 Vpon the day of the Dedication of the Temple 28 A booke against the Heretique Eutyches 29 Some learned Epistles The time of this Fathers Life was long hee did as Trithemius reports of him flourish principally under Martian the Emperour and dyed in the yeare of Jesus Christs Incarnation 500. His body as was fitting was with great solemnity and lamentation buried hard by the body of that renouned Martyr Cassianus and doth with him expect a glorious resurrection amongst the just and upright men His Works are of great esteeme amongst the learned and are to bee reserved in the Church of Christ as Monuments of his great labour and learning An. Christi 445. Sanctus Prosper S. PROSPER THis famous Writer was of the same
blasphemiae that name of blasphemy How did he wisely stop the fury of the Longobards and reduced them to peace by writing his book to Theudalinda the Queene in a word having with great care and piety amongst a world of troubles governed the Church thirteen yeers six moneths and ten days in the spight of all oppositions he died quietly and comfortably rendred up his soule into the hands of his Maker in the second yeere of Phocas the Emperour and was buried in the Cathedrall Church of Saint Peter in which Leo Simplicius Gelasius and Symmachus were formerly interred with a large Epitaph in commendation of his labours and studies His Deacon is highly to be praysed for preserving some of his Workes from the fire even to the hazard of his owne life Heare but what a man he was by the testimony of Paulus Diaconus Iisdem diebus sapientissimus ac beatissimus Papa Gregorius Romanae urbis Episcopus c. that is In these dayes that most wise and blessed Father Saint Gregory Bishop of the City of Rome which when he had written many things to the profit of the Church composed foure famous bookes of the lives of the Saints which he called his Dialogues which books he sent to Theodelinda the Queen whom he knew to be a Protector of the faithfull and which did much good to the Church for shee perswaded her husband to give meanes and Revenues to the Church and caused those Bishops which were in misery and cast out to be restored and peace was by her meanes procured to Gods people Sabinianus was the man that did succeed him in his Bishopricke and as one testifies there was a great dearth the next yeer after his death and hee saith debuit enim mundus famem sitimque pati c. The world must needs suffer a famine and thirst when such a Doctor as was both spirituall food and drink to their souls was taken away He wants not divers to afford him commendations and indeed there was a cloud of Witnesses who doe extoll him Isidore cals him timore Dei plenus humilitate summus that is full of the feare of God and chiefe for Humility endued largely with the gifts of the Holy Ghost and saith thus in conclusion Foelix tamen nimium foelix qui omnium studiorum ejus possit cognoscere dicta that is Happy is hee nay thrice happy that can know all his Works and Sayings Honorius Augustodunensis termes him no lesse then Organum spiritus Sancti c. that is The Organ of the blessed Spirit Incomparable for his wisdome who writ many things more precious than the refined Gold Trithemius cals him Theologorum princeps splendor Philosophorum Rhetorum lumen vitâ conversatione integer sanctissimus c. the Prince amongst Divines the beauty of Philosophers and the light to Rhetoricians of life and conversation most upright and holy And to shut up all heare but what Ildephonsus of Toledo saith of him Vicit sanctitate Anthonium Eloquentia Cyprianum Sapientia Augustinum that is he exceeded Saint Anthony in Sanctitie Saint Cyprian in Eloquence and Saint Augustine in Wisdome and so heare onely what Cardinall Bellarmine relates of him who calls him Doctorem eximium meritò magnum that is a most egregious Doctor and well deserving the name of Great Hee died in the yeere of Christ Iesus 604. Sentences out of Gregory Magnus Of Poverty Hee is poore whose soule is void of grace not whose coffers are empty of mony the contented poverty is true riches Of the holy Scriptures The holy Scriptures are direct and right for admonition lofty for promises terrible for threatnings Of God God is never absent though the wicked have him not in their thoughts where he is not by favour he is by punishment and terrour Of conversion to God Every convert hath a beginning a middle a perfection in the first there is sweetnesse to allure him in the second bitternesse to exercise him in the third fulnesse of perfection to confirme him Of the Incarnation Will you observe our Saviours motions hee came from Heaven into the wombe from the wombe to the cratch from the cratch to the crosse from the crosse to the Grave from the Grave to Heaven On the Crosse of Christ. Christ shewed patience in his passion commended humility fulfilled obedience perfected Charity those were the four Jewels that adorn'd his Crosse. Charitatis Humilitatis jubar These are onely true riches which make us rich in vertue therefore if thou desire riches love true riches If thou aspire to honour seek the Kingdome of Heaven If thou affect glory strive to bee enrolled in the high Court of Angels Hee that loves this present pilgrimage in the midst of sorrow knows not how to shew sorrow for the words of a just man are full of sorrow for in regard of present sufferings his speech and sighs aspire to heaven He is most perfect in piety that doth most perfectly feele anothers misery The best eloquence and expression is to declare the mind by good action for conscience doth not check the speaker when his life is better then his speech Hee that lives obscurely and doth not profit others by his example is like a burning coal but hee that imitates holinesse shewing the light of uprightnesse to others is like a lampe burning to himselfe and shining to others True Faith doth not onely consist in verball profession but in actuall operation The fortitude of the Just is to overcome the flesh to contradict the will to forsake the delights of this life to love affliction for an eternall reward to contemne prosperity and to overcome adversity Joy doth discover the mind but adversity as it doth outwardly oppresse so it doth inwardly suppresse the thoughts and make us more close and cautious Gregory Magnus would say of himselfe that hee could never reade those words in the Scripture which Abraham spake to Dives Sonne remember that thou in thy life time receivedst good things without horrour and astonishment lest having received such good things of this World meaning such dignities and honours as he had he should be excluded from having any part and portion in the happinesse or good things in the world to come Of Gods Word Saint Gregory saith and wishes all men that heare the Word of God to taste the Word of God with the palate of their hearts Not to have a slavish feare Feare not man who must die nor feare the sonne of man who is but grasse Of godly Desires Our desires saith this Father do sound more powerfully in the secret eares of God than our words Againe the more earnestly God is desired of us the more sweetly is he delighted in us Saint Paul saith Hee that searcheth the heart knoweth what is the minde of the spirit Rom. 8. I have here set downe his Works as they are set
satisfying Gods Justice and working our salvation Of serving God There are two ways of serving God when wee despise the World and love God onely this is Religion in perfection the other is when wee love God and the world and this is an imperfect affection and profession of Religion The former is perfection without imperfection which is not attainable in this life for since wee bee partly flesh and partly spirit our affections are divided in their operations I sleepe saith the Spouse but my heart waketh her better part was directed towards God her carnall part was lesse capable of heavenly raptures being sluggish and drowsie The good that we would do that doe wee not but the evill we would not doe that doe wee Wee love God and the World here as if the love of God and the World were competible but the good Christian labours as much as hee may to renounce the World to gaine God which is better then 1000 Worlds to lose God is to lose all Tolle meum tolle Deum to lose the World and get God by the losse of it is with Mary to choose the better part which never shall be taken away God is All in All. None but Christ. Of Christs Incarnation Christ that he might shew himselfe unto men and teach them the true way of adoring and worshipping his Father taking on him our nature came downe into the World his first Miracle being to shew God in the shape of a man And surely that was a great miracle farre beyond the reach of our capacitie that the Creatour should so farre stoop to the Creature as to take upon him the nature of man that hee that made woman should be borne of a woman that he whom the Heaven of Heavens cannot contain should be contained in the narrow wombe of a Virgin that God that made man should himselfe be made man in all things like us sin alone excepted that the Sonne should take upon him the nature of a servant that the King of Kings should be subject himselfe to the meanest vassals that he that was invested with the Robes of the Deity should be clothed with the rags of our humanity A wonder exceeding all wonder a Miracle without a parallell Of the Devils power The Devill doth worke upon the natural inclination and free will which men have unto evill thereby overthrowing States and Cities and by the flattery of pleasures drawing many soules to all kind of wickednesse taking their affections with pleasant and delightfull objects hee doth hold the World in captivity and subjection The Devill cannot compell us to commit sin hee may move externally by propounding objects but the tinder which taketh fire is our own naturall corruption We may thanke our selves for sin and the punishment of sin Eve blamed the Serpent the Serpent beguiled me this made her not excusable had shee not consented to the temptation the Serpent had not deceived her but the occasion of sinning being offered and the will consenting sin is committed and punishment for sinne is admitted Of the Apostles Christ chose illiterate men to convert the whole World which hee did that his divine counsell and power working and operating in them might be manifested and declared It is Gods ordinary proceeding by small or no meanes to bring great things to passe what were a few fishermen for converting the whole World What weake instruments were Rams Horns for the blowing downe of the walles of Iericho Elijahs Mantle divideth Iordan A little barley Cake tumbling downe the Hill overthrows the tents of Midian Thus Gods strength is perfected in weaknesse and his Majestie shines in meannesse and the more contemptible the means the greater is his glory manifested in the meanes that hee that glorieth may glory in the Lord. Of Christs Divinity Christs Divinity shined through his body as light doth through a Lanthorn with beams of humane and divine light illuminating the soules of men No marvell then that his Adversaries confesse saying Never man spake like this man his words argued his Divinity which were socelestiall and void of exception as mans wisdome could not contradict When his Adversaries would have apprehended him they went backwards and fell to the ground another argument of his Deity the rayes whereof confounded the faces and daunted the courage of malicious men When Pilate said Knowest thou not that I have power to condemne thee reply was made thou couldst have none except it were given thee from above My Deity stoops not to thine humanity Of Gods Word The Fountaines of Israel were the words which were delivered to Israel for to them the Oracles of God were first committed whence living waters should be drawn to water the Church of Christ. Therefore Saint Pauls caution was not in vaine that wee should not despise the Iewes they being broken off from the Olive tree wee being graffed in and partaking of the fatnesse of it their ruine is our rising Let us not be high-minded but feare least wee suffer by their example Of Gods Omnipotencie God doth order augment perfect penetrate and move all things in every place yet his nature is not thereby impaired or polluted and thus he becomes a Saviour and Physician to the wicked and as the Musician sheweth his Art in tuning a disordered Harpe so Christ declareth himselfe to be the soules Physician by curing mans discording affections and regulating them by his exemplary Life and Doctrine It is God that is able when and how hee will to dispose of the creature for his owne glory and our good If wee bee so fast bound with chains in prison that wee cannot get out hee turnes our captivity as the Rivers in the South if sicknesse oppresse God is our health Are we hungry God is the bread of Life to feed us thirsty God is water of life to refresh us naked his robes of righteousnesse cloath us he is every way able to relieve us Of Salvation Christ by his precious bloud wrought mans freedome and redemption his desertion by God on the Crosse was either to manifest the dignity of his passion or his miraculous affection to mankind laying downe his soule for mans salvation Admirable was his love to man in so great a worke and in the manner of performing it the worke was wonderfull that enemies should be saved who were to be destroyed and the manner of it as wonderfull that it should be procured with the shedding of his owne bloud a drop whereof is more precious then a thousand Worlds Our sins were of a deepe die which nothing but Christs bloud could expiate It was not the shedding of the bloud of Bullocks or Goats in time of the Law that was satisfactory to God they were types of the shedding of the bloud of the Lambe of God which taketh away the sins of the World manent actn tolluntur reatu This is Christ our Saviour And as hee was infinitely read in Books of Divinity so
by way of Commentaries and Illustrations on them hee composed many Volumes therein following Origen of whom he was a diligent admirer and imitator Hee flourished under Constantine the Great and Constantius about the yeere of our Lord 320. And after a long and studious life hee surrendred his soule into his Makers hands His Life was written by Accacius his Successour and Eusebius Bishop of Emesen His Apologie is to be found in his Workes sacr a lib. 2. hist. there collected Now appertaining to the understanding of the divine Scriptures are these Works following 1 All the Canonicall Books of the old Testament translated into Greek 2 Of Hebrew places one Book 3 Of the description of the Holy Land one Book 4 Of the doctrine of the Ancients and another of collections of Divinitie 5 Learned Commentaries literally and mystically on the whole Psalmes 6 Fifteene Bookes of Commentaries on Isaiah the Prophet 7 Thirty Volumes in defence of either Testament opposed by Porphyrie in fifteen Books 8 Of Evangelicall preparation five Books 9 Of Evangelicall demonstration twenty books 10 Of the dissonance of the Evangelists one Book 11 Of Evangelical Canons one Book 12 Commentaries on the first Epistle to the Corinths An. Christi 330. L. Caelius Lactantius Firmianus LACT FIRMIANVS I Doe not finde any mention of the parents Countrey or education of this Father nor is his fame and reputation therefore diminished seeing that hee is registred and numbred amongst the ancient Pillars of the Church for his Pietie and Learning and hee is sufficiently praysed by those pens whose worth and veritie have been approved in all ages It is no small credit to be enrolled amongst a cloud of so divine and pious Fathers I finde by the testimony of Saint Ierome that hee was the Scholer of Arnobius who in the Reigne of Dioclesianus the Emperour was together with Flaviâ—s the Grammarian cald to preferment and that hee publikely taught Rhetorick in Nicomedia Hee addicted himselfe to writing Bookes amongst other his workes Saint Ierome speakes these words of his Treatise of Gods Anger Edidit Lactantius librum qui inscribitur Grammaticus pulcherrimum de Ira Dei that is Lactantius set forth a booke called the Grammarian and another beautifull and faire piece of Gods Anger and indeed his subjects which hee treates of and the stile in which he writes are both excellent divine and fluent savouring of a minde that was truly mortified and intended to bring his Auditors to a resolved course of sanctification and pietie For piety and holinesse is the true knowledge of God it was never yet saith hee rewarded with punishment or shame For true piety preserveth and defendeth every vertuous man from shame The party to whom he dedicates the most of his Workes addes no small testimony to his parts and learning for most of them were inscribed to no lesse person than to Constantine the Great an Emperour whose fame doth and will for ever flourish in the Church if for no other cause than even for his pietie and studie to preserve the professors of the Gospell and for his bounty and liberality to the Bishops of his time as also for his building of Churches for divine worship and his valour and heroicke constancie in opposing Hereticks and Schismaticks who began to grow potent And Saint Ierome leaves him not thus but proceeds further in his divulging his prayses in the translation of Eusebius under Constantinus the Emperour in these words Lactantius quasi quidam fluvius Eloquentiae Tullianae Crispum filium Constantini Latinis literis â—rudivit vir omnium suo tempore eruditissimus that is This Lactantius flowed with Eloquence and was as abounding as Tully himselfe and as famous for his stile of Latine Hee was Tutor to Crispus the sonne of Constantine and learned him the Latine tongue A man in his time of all others the most learned and dexterous for the education of Princes and well and deeply seene in the points of Divinity and againe Lactantium propter eruditionem hic legendum that is Lactantius therefore is approvedly read for his singular Learning Quis mihi interdicere potest ne legam institutionum ejus libros quibus contra Genies fortissimè scripsit quos silegeris stylum Ciceronis excerptum reperies that is who can forbid me to reade his Bookes of Institutions which with such a noble and valorous resolution Lactantius published against the Heathens which if you doe reade you shall finde a pure elegant and eloquent phrase no whit inferiour to that of Cieero Platina gives this Lactantius also a faire commendation in these words and to the same effect His verò temporibus floruisse Firmianum Lactantium constat Arnobii Discipulum c. that is about these times flourished Firmianus â— actantius Arnobius his Scholler who taught Rhetoricke in Nicomedia who upon some disturbance left that profession betaking himself to writing in which hee was so excellent that next to Cicero he bore away the name from any other Writer Hee writ many famous Treatises full of judgment and discretion so that in his old age hee was for his rare parts appointed to be Tutor to Crispus the sonne of Constantinus the Emperour a place of great weight and estimation and of no lesse carefulnesse and wisdome which arguâ—â—h this Lactantius to be able in his parts or else hee would scarce have beene admitted to a place of that dignity Saint Augustine and Ierome in severall places are not sparing to commend this Lactantius the latter of them speakes that although his parts were great and his preferments eminent and large yet he died very poore and so lived not gaping or greedily pursuing worldly preferments of honour and riches but as one who was willing to count all as dung and drosse so that hee might gaine the eternall inheritance For a quiet and peaceable life ought to be preferred before all other things and should be the chiefest study and care of every man so that hee might passe his life time in joy and tranquillitie that his soule might bee free from anguish and trouble at his death For it is impossible for that man to be excellent both in riches of this world and in the practise of godlinesse Honour and riches are the occasions of all kindes of mischiefs for they doe draw and seduce a man out of the right way In the time of the great persecution of the Church of Christ under Dioclesianus the Emperour begun against the Christians as Eusebius relates it in the nineteenth yeere of Dioclesian in which there was cruell demolition of Churches and sacred Temples burning of holy and godly Books inhumane tortures and torments inflicted against the Christians so that where any were found that were pious and Christian they were fetcht and most severely martyred for the truth as Cardinall Baronius averres and indeed all other Ecclesiasticall Historians that though the Tempest raged horribly yet this worthy constant Father retain'd his piety and
the Historian came to see him so did Sulpitius Severus who highly commended him Apodemius out of France with many others with him Hee was full of Eloquence but hee that will read Erasmus commendation of him will admire how one man should be so generally expert in such rare gifts Quis docet apertius quis delectat urbanius quis movet efficacius quis laudat candidius quis suadet gravius quis hortatur ardentius c. that is who teaches more distinctly who delights more modestâ—â— who moves more effectually who prayses more candidly who perswades more gravely who exhorts more ardently Dalmatia Pannonia Italy may boast of him Stridon rejoyceth in him for bringing so great a Light to the world Italy comforts her selfe in three respects First that she instructed him next that shee baptized him lastly that shee reserves his bones as a memoriall of him France is glad that hee sent Epistles to her inhabitants all the world may bee comforted in having such an excellent Bulwark for the truth all ages and sexes may get profit out of his Volumes the best wit may hee helpe and all cannot but praise him except Heretikes whom hee detested Heare but what Trithemius speaks of him Vir in saecularibus valde eruditus in divinis Scripturis inter omnes doctores eruditissimus c. that is Hee was a man well seene in secular Learning but in Divinitie he carries the chiefe fame amongst all the Doctours of the Church famous for the knowledge in Languages he was the rooter out of all Hereticks the defender of the Truth a labourer in Vertue an hater of Vice a true Meditatour on Gods Law Baronius doth commend him deeply as you may read in his Annals So doth Prosper Sentences out of Saint Hierome Vpon Heresies Dead flesh is to bee cut off for feare of Gangreenes the scab'd sheepe is not to be admitted into the Fold lest it defile corrupt and spoile others Arrius at first was but as a sparkle but because he was not at first suppressed he proved the incendiary of the whole Church Of Innocence Wee must be like to children who forget hurts who doe not retaine anger look not on beauty to lust after it doth not speak one thing and think another so unlesse wee have puritie and such innocence we shall not enter Heaven Of Gods Word If according to the Apostle Christ is the power and the wisdome of God then hee that knows not the Scriptures knows not the power of God hee that is ignorant of Gods Word knows not Christ. Of simplicitie Thou must be a Dove and a Serpent the one not to doe hurt to others the other not to be hurt by others Vpon disgrace The Sonne of God endured the shamefull death of the Crosse and dost thou think to follow him and be where hee is and live here in pleasures Vpon Women Womens beauty is not to be respected but their chast modesty shee is truly chast who hath liberty and opportunitie to sinne and will not E duris ad placida He used to say of himselfe that whether hee did eat or drinke or whatsoever else he did that horrible voice was ever in his eares Surgite mortui venite ad jâ—dicium Arise you dead and come forth to judgement He saith the first Adam sinned by a Tree whereby we were lost and our second Adam to redeeme us dyed on a Tree If Adam was cast out of paradise for one sin O Lord what shall become of a sinner that hath a world of sins All Vertues are so united together that hee that wants one wants all and therefore hee that hath one hath all Whatsoever it is a shame to speake it is a shame also to thinke therefore the safest and perfectest course is to accustome the minde to watch over the thoughts and at their first motion either to approve or reject them that so good cogitations may be cherished and the bad extinguished Beware that thou hast not an itching tongue or eares Doe not detract from others nor harken unto them that doe detract from others He that doth afflict his body and yet forsake concord doth prayse God in the Cymball but doth not prayse him in the Quire He that gives almes to a poore sinner is truly mercifull For nature is to be respected not the person For he that gives to a poore sinner not as hee is a sinner but as hee is a man hee doth not relieve a sinner but a man Christ was a sacrifice ordained for our reconciliation and if thou dost contemne the mystery of the Sacrament thou contemnest the remedy contained in the Sacrament A just and valiant man should neither be deject in adversity nor puft up with prosperity but in both estates should be moderate When the body is strong the soule is weake and again when the body is weake the soule is strong The kingdome of Heaven suffers violence for it is great violence that men borne on earth should seek Heaven by vertue possesse it whereunto they have no right by nature I have here set out his Works as they are recorded by the Edition set forth 1567 contained in nine Tomes Tome 1. 1 Hortatory Epistles 42 2 To Heliodorus 3 To Rusticus and Laeta 4 To Salvina 5 To Ageruchia two Epistles 6 To Paulinus 7 To Paula 8 To Eustochius 3 Epistles 9 To Paulus Concordiensis 10 To Theophilus of Alexandria 11 To Castrutius 12 To Exuperantius 13 To Julianus 14 To the Virgins of Hermon 15 To Ruffinus 16 To Chromatius to Antonius of shunning suspected places 17 To Sabinianus Nepotianus 18 To Florentius Demetriades 19 To Furia Gaudentius 20 To Caelantia Eustochius two Epistles 21 To Lucinius Abigaus 22 To Julianus Castorina 23 To Theodosius Augustine 24 To Nycaeas Chrysogonus 25 To Rusticus 26 Twelve funerall Epistles in prayse of many Tome 2. 1 Against Heretikes 2 Helvidius Jovinianus 3 Apologie for his bookes against Jovinian 4 Apologie to Domnio 5 To Pammachius 6 Against Vigilantius 7 Against the same one booke 8 To Marcella against Montanus 9 Against the Luciferians 10 Originists 11 Against John of Jerusalem 12 To Pammachius to Theophilus 13 Apologies against Ruffinus three books 14 To Câ—esiphon against Pelagius 15 Against the Pelagians three books 16 Thirty Epistles of divers Arguments 17 Eight Epistles to Hierome Tome 3. 1 Prefaces and explication of questions 2 To Paulinus 3 Prefaces on the Pentateuch 4 On Jonah Kings Chronicles Esdras Tobiah Judith Hester Job Proverbs Ecclesiastes Canticles Esaiah Jeremiah Ezekiel Daniel 5 Twelve prophets and foure Evangelists 6 Then follow the explication of questions propouÌ„ded by divers as Damasus Dardanus Vitalis Amandus Miverius Alexander Cyprian Paula Euagrius Marcella Sophronius Hedibia Principia Fabiola Ruffinus Sunia Fretella Algasia Paulinus Desiderius 7 Then follow some questions out of Hebrew on Genesis Chronicles Kings 8 Also books of Hebrew names which are in the Old or New Testament
Cardinall Bellarmine doth doubt of some of these Workes whether they be Saint Hieromes or not as those upon the Kings and Chronicles Tome 4. 1 Commentaries upon the foure greater Prophets and on Jeremies Lamentations Tome 5. A Commeâ—tarie upon Ecclesiastes as also upon the twelve lesser Prophets Tome 6. 1 Commentaries upon Saint Matthew 2 Vpon the Epistles to the Galatians Ephesians Titus Philemon 3 A book of Didymus put into Latine by Saint Hierome Some doubts are made whether in the fourth Tome the Lamentations of Jeremy were done by Saint Hierom it is thought to be Rhabanus Maurus because it is found amongst his Works Tome 7. 1 Commentaries on all the Psalmes Bellarmine makes some doubt of some of the Psalmes viz. against 14. 15. 16. 17. 18. 19 20. and sayes they are not of Saint Hieroms turning Tome 8. 1 Commentaries on Job 2 On the Proverbs 3 Homilies on the Canticles These are rather attributed to Beda because they are said to be written in favour of Vecterius Now Vecterius was a Bishop in England in Beda's time as hee testifies those on the Proverbs are thought to be of Beda his Works because on the 21. and 31. Gregory is cited and in the 30 Saint Hierome himself is cited Commentaries on the Epistles are suspected to be Pelagius Tome 9. 1 There are many things of other mens as of Eusebius Caesariensis Ruffinus Augustine Gennadius and others which are all good pieces but not to be ascribed to this Father And so I will shut up the life of this Great Saint Hierome with the prayses that Saint Augustine gives him in his 18 booke de Civitate Dei Non defuit in Temporibus noster presbyter Hieronymus that is there wanted not in our time that Priest Saint Hierome a most learned man skilfull in three tongues especially which turn'd the Scriptures not out of Greeke but out of Hebrew into Latine So his actions and indefatigable pains with his many sufferings doe serve to shew that hee did well employ his time to Gods glory and the Churches good which doth even to this day reap great benefit out of his Works An. Christi 411. Sanctus Chrysostomus S. CHRYSOSTOM I Am now to Write and describe to the view the sweetest Father that the Church of God inioyd in many ages whom to prayse is but of Desert whom not to Commend would seeme barbarous and unchristian He was an Auditour and Disciple to Eusebius then when hee was Priest at Antioch hee got this name Chrysostome as one saith Ob venustatem Eloquii for his gracefull Eloquence it signifies a golden tongue for hee was prevalent and attractive a man most learned in Theology of an admirable Wit in his framing his Homilies hee was beloved and reverenced of all men His fathers name was Secundus and his mothers name was Anthusa both able and noble Hee was borne at Antioch in which place after some time spent in secular affaires he entred into the Priesthood and was made Governour of the Church at Antioch and Nectarius Bishop of Constantinople dying being by the perswasions of Arcadius the Emperour placed Bishop in the same See hee did worthily manage that great charge Sophronius doth highly commend this man for hee writes Nunquam eum mentitum fuisse nec unquam alicuj maledixisse neque scurrilialoquutum nec Iocos admisisse i. e. That he never told a lye never cursed any never spoke any scurrilous matter never admitted of vaine sports Admirable parts â— and indeede fit for a man of his Calling many learned men have admired his parts Anianus sayth thus Chrysostomus certè peculiare illud custodit c. i. e. Chrysostome keepes that peculiar gift and property that though wondrously studious alwayes watchfull though an enemy to dulnesse and stupidity yet never doth his words flye out into vaine flashes but still applyed to the profit of the hearer for his very stile is accommodated to the profit of the Church expressing antiquity and learning together neyther too lofty nor too meane at all times keeping equality and measure full ripe modest free from all fault of too much affected curiosity not too luxuriant not sordid nor yet too much garnished yet sufficiently and powerfully trimmed and decked not too subtile not too smart or sharpe unwantonly pleasant wondrously copious expressing an admirable faculty of the Master yet alwaies free from pride hence it is that the plain man may read him with profit and the greatest scholar cannot but praise him with just desert He doth not onely equallize Saint Basil nor yet parallell Saint Gregory but exceeds them in a word here the curious Palate shall find true Eloquence joyned with Wisdome sound Theology set forth with lustre Holinesse and Scholarship joyned in one in his Works throughout there is store of Bread and abundance of Milke with variety of sweet Delicates of all sorts for Divines In his Homilies to the people he studied for their profit not to tickle their eares but to ravish their hearts performing in all the office of a painfull Doctor he was industrious in his Expositions powerfull in his Morals in all full of Complacency hee would tell his Auditors they were not onely to learne but to exercise themselves in practising and searching the Scriptures lest they should bee addicted to Idlenesse Hee very seldome handled any questions that were curious to the Auditors as of Predestination Reprobation of Grace or of Free-will but when necessity and the Auditory in his judgement were fit to understand them then hee performed them plainly soundly and with a great expression of Piety and Learning He had excellent judgement in Morality and did contemne Riches and hated Vices so that it doth appeare by some golden sentences that hee was as one stiles him verè Aureum flumen truely a golden River Take an Instance in some of them here set downe to your view 1. Vertue is neither troublesome nor hard to be obtained 2. It is easier farre to live well than ill 3. Small and little vices ought to bee avoyded with greater study than great 4. No punishment so great as an evill Conscience 5. No man is hurt but by himselfe 6. It is better to suffer than to offer injury 7. Many doe hurt unjustly none are hurt unjustly 8. This worlds glory is reproach and reproach in this world is glory 9. This Life is rather a Death than a Life 10. Death is better than this worldly Life 11. We gaine most in Afflictions and Miseries 12. That all punishments are to bee accounted and may be made beneficiall 13. Charity is the most gainfullest trade 14. A private seclused life is preferred before all worldly contentments 15. To be deprived heaven is a greater punishment than to be punished in Hell 16. Not to be too wise is to be truely wise 17. That we may powerfully and evidently prove the Divinity of Christ without Scripture Saint Chrysostome as it appeares by all Ecclesiasticall Writers doth surpasse