and slavery and got some of them to bee released from their torments Titus did so love him that he gave him great Possessions and Revenues and tooke him as his Companion when hee went for Rome Where hee was received with a great deale of Honour not only of Titus but of Vespasianus himselfe and Domitianus and his Empresse and had an Annuall pension very large given him by the Emperour and it was not taken from him during life he lived in Titus his owne Court in great esteeme but not without the envy of his own Nation his second Wife was of Creta a Iewesse and nobly descended by whom hee had two sonnes Nay even Domitianus himselfe continued favourable unto him and punished with death some of his Accusers Hee was excellent for Philosophy and Rhetorick and a famous Historiographer for his time he was for the excellencie of his Wit and Learning and singular uprightnesse of life much admired of the Senate and People of Rome though being a Iew yet hee did highly prayse Christians and gave a famous Testimony of our Lord Iesus Christ as you may read in his Works His Workes were so prized that they with great care were put into the publike Library by the Romans and hee after his death had a Statue of Brasse set up for him by the Senate and people of Rome His life was long and full of paine and labour for hee lived under Vespasian and Titus even to the times of Trajan in the hundred yeere after Christ. Eusebius is large in his praise and so is Ruffinus and Hierome and Nicephorus also and others and amongst all the turmoils of warre and destruction of his Country hee set time to write worthy things which the Church of God even to this day doe greatly esteeme for their reality fidelity and truth and here are registred as Eusebius hath exprest them 1 Of the Jews Antiquities 20 Books 2 Of the Wars of the Jews in seven Books which hee not onely writ in Greeke but also in his owne Language 3 Against Appion the Grammarian two accurate Books Of the force of Rhetorick one Book So after all things enjoying the love both of the Emperour and Citizens of Rome he departed this fraile and transitory life and had solemne Funerall Rites performed for him and was generally lamented of all good men An. Christi 71. S. Ignatius S. IGNATIVS IN the writing of this Fathers life I cannot but reverence his Antiquitie and admire his Christian fortitude he is of such ancient extraction that he was one of those that enjoyed that for which Saint Augustine wished that is to have seene the Lord Iesus in the flesh and though he did not as old Simeon take him up in his armes yet he beheld him with his eyes and embraced him with his heart and at last for his Name sake endured constant Martyrdome and indeed it was a great happinesse to behold Christ who was the hope of all and therefore he himselfe spoke it that even Kings and Prophets have desired to see the same This great Star of the Church is by other Reverend Fathers reputed to have been twelve yeeres old when our Saviour suffered Hee was the third Bishop of Antioch after Saint Peter or as Eusebius saith the second A man singular for his Pietie renowmed for his Love and Zeale Dionysius the Areopagite Saint Bernard and others report a famous saying of Saint Ignatius which hee uttered with sighes and is extant in his Epistle to the Romans and it is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amor meus crucifixus est That is My Love is crucified Either understanding by the word Love his Saviour Christ whom hee so dearly loved or else meaning that all his Affections of this World were crucified that is dead in him according to that of Saint Paâ—l Galat. 6. 14. The world is crucified unto mee and I unto the world And no question but that our Saviour was planted deeply in his soul and for certainty that he did see Christ after his Resurrection take his own words Ego verò post resurrectionem in carne â—um vidi credo quia sit And truly I did see after his Resurrection in the flesh and I do believe that it is He and hee sets down the time and persons when and before whom it was Et quando venit ad Petrum adeos qui cum Petro erant It was when hee came to Peter and to those that then were with him hee said Touch and see for a spirit hath not flesh and bones as you see mee have and they touched him and believed so that his own words are sufficient proofs but yet it is the consent of all the Church Historians as Eusebius and Saint Ierome testifie and Ruffinus As hee was led through Asia with great circumspection by ten Souldiers hee strived to do good in all places whither hee came for it may be said of him as of the Apostles That they went about and confirmed the Churches even so this godly Ignatius with holy Discourses and pious exhortations did establish the Churches in his Travels and chiefly because at this time Heresies began to be broached hee gave them speciall warning that they should beware and shun them keeping the Gospell of Jâ—sus Christ which they had received with simplicitie and sincerity And that they should Mordicus adhaerescere Traditioni Apostolorum Cleave close to the doctrine and tradition of the Apostles which that it might be truly kept for ever hee thought it fit to be written out he is stiled Divinus Ignatius Inclytissimus ferventissimus Martyr that is Divine Ignatius a most famous and fervent Martyr Nay Nicephorus goes beyond that title and cals him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that saw God and one that was carried of God For when he was a Child Nicephorus reports that our Saviour would take him up and shew him to his Disciples And it may be that this was one of the little Children that were brought to Christ to touch them and why not that Childe that Jesus took and set in the midst of them to learne them Humility hee long time lived with the Apostle and succeeded Euodius whom Saint Paul mentions in the Bishoprick of Antioch on a time in a Trance he saw a Vision of Angels praising the blessed Trinitie in distinct courses alternis Carminibus by singing of Verses by turnes Whereupon he did bring into the Church of Antioch the forme of Antiphonies or Anthemes and from that the other Churches even to this day do observe them Hee sate Bishop of Antioch nine yeeres in which time he did maynly build up the Church of his Saviour being alwayes wondrous strict in reproving Superstition and Idolatry in so much that hee did not spare to reprehend the superstition of the Emperour Trajan himselfe who then was at Antioch and for that very cause commanded him to be carried to Rome to be torne and devoured
to one of the Bishopricks of Bulgaria when this Theophylact with a great deale of sanctity and wisdome returned this answer to the Emperour It begins Quoniam ergo de accepta Domini mei Scheda quae de Episcopatu agebat respondi c. that is I have therefore not onely answered the Letter of my Lord which treated of the Bishopricke but also I have written to him some things concerning the condition of the Bishopricke it selfe It is not for my Lord to intrude into this sacred Function which containes great and fearfull things for they who have by us as yet beene preferr'd to Bishopricks some of them when as they ministred in this Church had good Testimony of their pietie and gravitie before they obtain'd that weighty charge as the Morobians and Prisdians and some were before eminent for reaching and eloquence at Constantinople as the Castorians and Belegards And others were renowmed for their austerity and sanctitie of life in Monasteries and either well known unto us or else sufficiently by Letters recommended as the Triactitzae now if the man whom my Lord speaks of be such as any â—f these we shal be bound not onely to admit him but also to give wonderfull thanks to your Majesty for the care you have of Gods Church but if hee be neither knowne to us nor yet approved of at Constantinople for life and learning doe not most mighty Emperour too rashly offend God nor lay unfitting burthens upon us for in this case it is better to obey God than man And beside there is no Bishoprick at this time void except that of Bydin which is scarce worth acceptance and yet of all others it requires a man that must bee well experienced in Spirituall and Secular affaires This very Letter is testimony sufficient what a Reverend Prelate this Theophylact was in that he would have none admitted but such as were furnished with gifts and graces suteable to that charge And when as by warre the Churches in Bulgaria suffered much misery by the Armies of the Servians which came to bring Bulgaria into subjection doth not this Archbishop deplore and deeply lament the devastation in his seventeenth Epistle to Sebastocrator ab omnibus praetergredientibus viamspoliatur c. that is It is spoiled by every one that passeth by neither hath it any Bishop resident for his back shall be wounded with blows and his cheeks with buffeâ—ings so that the Bishop is fled and none will supply his office but the people are fled into Caves and Woods from the violence of the sword and no Priest nor Deaeon ô miserias meas saith hee the more is my griefe to officiate in that once renowmed Bulgarian Church so I went to see it and when I beheld it I wept and weeping ask'd the cause and learn'd it and know it and doe certifie this to be truth Did he not likewise write a consolatory Letter to Camaterus Gregorius Bishop of a Church which wâ—s buried by the fury of war which begins Tempusest ut proâ—heticum illud dicam frater Reverendissime c. that is The time is come that I may say with the Prophet most Reverend brother Woe is me for fire hath devoured the beautifull places in the Land what place more specious more decore more pleasant than the Temple of God and so wisheth as Ieremie that his head were a fountaine of teares and withall tels him that it was for sinne yet bad him be comforted since it proceeded by Gods permission and perhaps for the best and saith to him Exurge igitur charissime frater c. that is stand up therefore most dear brother stand shew your constancie and Christian valour for you must comfort others make others valiant and therefore not to droop your self remember that once renowmed Temple and the wonder of the World built by King Salomon yet laid waste by the Babylonians and rebuilt and did not the Prophet Aggee then comfort the people mourning and told them the glory of the latter house should be greater than the first and so it may please God to deal with your Church and did he not likewise send consolations to the Bishop of Bydin who was in the same misery and did hee not send a most divine Epistle to the Patriarch of Constantinople wherein he declares the fearfull vastations of the Church And did not the Patriarch write backe againe to comfort him and did he not highly prayse him What a worthy Epistle did hee write to Nicholaus Sebastus Pagurianus wherein he rejoyceth for his happy victory over the Persians and Franks who desires to know the elegantnesse and learning in it may reade it in Baronius at large it being too tedious for this Treatise So this Father having indured the miseries that a barbarous Nation could offer and having seen most lamentable destruction of many Churches the killing of Christians hee having proved himselfe a painfull Labourer in these hazardable times of persecution did yeeld his spirit to his Maker Cardinal Bellarmine in his History hath blemished this Theophylact for his opinion about the proceeding of the Holy Ghost But I suspend to censure of it onely I would advise young Divines to read his Works cautelously Theophylactus his Sayings D. Theophylactus in Matth. cap. 12. When thou hearest any foul-mouthed man prating of that which hee hath nothing to doe withall then conclude with thy selfe that there is more rottennes inwardly in his heart then he vomiteth outwardly by his words for out of the abundance within doth he vent himself outwardly but still keeps the mine of his mischiefe undiscovered Idemin cap. 18. Lucae God is truly good the very fountaine and principle of all substantiall goodnesse as for us men we may be called good but not in a proper sence for wee onely participate of that goodnesse of God have it in a promiscuous manner and are daily subjected to vicissitude and change of condition Idem in Marcum cap. 14. The day of judgment is hid from our knowledge for it that now the time being so uncertaine we make so little use of it what would we not doe if we knew the same Even slip over all precious opportunities and then thinke to leape into Heaven with a Lord have mercy on me at the last gaspe of time Idem in Iob cap. 11. Satan drives us from God and many ways divides us in so much that one man upon the least punctilio of Honour is ready to stab his brother another by reason of his riches swels against his poorer neighbour but Christ gathers all into one Church puts all under one and the same yoke and makes them all as well those that are neere as those that are afar off to be one bodie so that he which is at Rome believes him that is in the India to be a member and confesseth that Christ alone is the head of them all Idem in 1 Epist. ad Timoth. cap. 6. All men may be termed the
9 Of the three Vertues or Graces 10 Of Nature and Invention 11 Of Covenants 12 Of the successe of Generation 13 Of the change of names 14 Of the Giants 15 Of the five Bookes of Moses 16 Of Dreams 17 Of the Tabernacle 18 Of a Contemplative Life 19 Of Husbandry 20 Of Drunkennesse 21 Of Sacrifices 22 Of Providence 23 Of Idaea's 24 Of Alexander 25 Of Creatures 26 That every unwise man is but a slave These Trithemius fol. 4 There are more of his Works extant 2 Books of Allegories 3 Of the Cherubims 4 Of the Sacrifice of Cain and Abel Of the confusion of Languages Of Gods Immutability Of Abrahams Iournying Of Fortitude Of the Decalogue Of speciall Laws Of Circumcision Of Monarchie Of the Honor of Priests That an honest man is a friend of Nobilitie Of Rewards and punishments Of Cursings Of his Embassage to Caius These are all sufficient Witnesses of this Mans pains and labour An. Mundi 4057. Flavius Iosephus FLAVIVS IOSEPHVS HE was of no mean parentage or Descent but of an ancient stock of the Priests and of that Line which was the chiefe of the foure and twenty and by his Mothers side was of the Bloud Royall shee being of the Family of the Asamonaeans who a long time not onely held the Priesthood of that Nation but the Kingdome his great Grand-father was called Symon Psellus at what time Hircanus the sonne of Symon the High-priest the first of that name held the Priesthood hee was borne the first yeare of Caius Caesar and had three sonnes Hircanus the eldest Iustus and Agrippa in Vespasians Time this Genealogie and Succession was truly kept in publike Tables as his parents were great and Noble so their Integrity and uprightnesse was well knowne to all Ierusalem hee was bred up from his Childhood in good Discipline and had an excellent memory and quick understanding so that the High-priest and Elders of the City much regarded him hee passed through all the three Sects of Pharisees Sadduces and Essenes and did most approve the life of the Pharisees and did in his strictnesse of life imitate one Banus who liv'd solitarily by fruites and herbes At two and twenty yeares he professed himselfe a Pharisie which is much like to the Stoicks amongst the Graecians and presently tooke a Voyage to Rome to plead the cause of some honest and good men who for little or no cause were bound and carried before the Emperour In his Voyage the Ship was cast away yet he with others by Gods blessing with swimming saved their lives and did appeare at Rome and got speciall familiarity with Aliturus a Iew who was in great esteeme with the Emperour by whose helpe hee got to be made knowne to Poppaea the Wife of the Emperour and so freed those Priests from their bonds and further dangers and was rewarded by her with great gifts and so returned home againe Hee was in his outward behaviour and manners courteous and 〈◊〉 of humanity And in his speeches affâ—ble and friendly to all making himselfe pleasing and agreeable to most men as much as in him lay and acquainted himselfe only with such as were good and vertuous for in so doing he shunned the hatred of one and was sure to get the favour of the other For Wisemen accustome themselves gladly and willingly to indure things with patience to the intent they may the better do it when they shall be forced to sufferance He was in his time a famous Warriour and performed great Exploits hee was taken prisoner alive at the siege of Iotopata and was kept with great care and command by a company of Souldiers In the time of his imprisonment which was but short being about five dayes hee did write many things concerning the government of man in affliction And as a Wise man saith which is not impertinent That afflictions on earth are as so many good guides and Companions unto the godly which though of themselves unworthy yet make their cause the better who aime at a higher end then the blinded eyes of the ignorant can behold and become the Masters of their own hopes before others perceive them in trouble For saith hee The Heavens are their only prospect where they behold the Creatour of Nature in his height of Wonder and themselves are the Mine into which they dive to finde reason triumphant by which they discerne their insurrective passions and afflictions And as another saith That it is good for a man to live in the greatest assurance that hee can possibly howbeit if hee be constrained to hazard and adventure himselfe it is more fit that he contend and strive with it honestly then to shun and flie from it shamefully considering that all men are destinated to die but Nature hath only ordained and framed them that are vertuous and wise to die valiantly and couragiously and to beare afflictions patiently Vespasianus did much honour and respect him for his Learning and Knowledge and at his command hee married a certaine Captive Virgin of Caesarea but lived not long with her for she went with the troops to Alexandria and he himselfe married another and so with Titus was sent to Hierusalem where he was in great danger of the Iews for they esteemed him no better then a Traitour and a Betrayer of their Nation but Titus slighted these clamours of the Vulgar but the City being taken Titus gave him leave to chuse something that might be beneficial for him but hee not desiring to be made rich with the spoils of his Countrey desired nothing but the freedome of his body and his Writings both which the Emperour did grant unto him Hee preferred study and knowledge before honour and riches for he knew that the one soone fadeth and the other abideth for ever For hee held amongst all goods and pleasure of this life only wisdome was immortall And we commonly see that those to whom Riches most befall doe find sooner the end of their living then of their longing Which consideration hath caused most wise men to vent these or the like speeches concerning the infelicity of coveting Riches before Knowledge How miserable saith one should I bee if I were the most richest of the the world with what a great burthen of evils should I be over-whelmed Why then should a man torment himselfe for a thing that he must necessarily leave And why is hee not rather content quietly with that which is needfull chiefly considering that the fairest kinde of wealth is for a man to be content in what estate soever that is not to be too poore nor yet too farre off from poverty Hee set free abundance of his Kindred and Friends which were fled into the Temple and did save them and theirs from the violence of the Souldiers to the number of a hundred and fifty persons so hee was sent by Titus with Cerealis with a thousand Horse to Tekoah and saved many of his Friends and Countrymen by the way from misery
of Lions Well when he had visited the Churches of Smyrna hee did discourse with and sent Letters to Ephesus and Magnesia Troas Philadelphiae Rome and to Polycarpus himselfe And this Polycarpe doâ—h praise them for he gives this testimony of them complectuntur enim fidem patientiam aedificationem omnem quae ad Christum pertinet That they include and learne Faith Patience and edifying in all things that make to the gaining of Christ and herefore worthy to be had in special esteem in the Churches nay to be publikely and privaâ—ely read and remembred he makes mention of Onesimus in his Epistle to the Ephesians In his Epistle to the Magnesians hee speaks of Damas then Bishop there in his Epistle to the Trallians hee mentions Polybius who then governed it hee intreats the faithfull that were at Rome not to be moved at his sufferings nor to be shaken from the faith which hee had received for hee was ready and joyfull to suffer much for the Name of Iesus and so the Church Historians have kept that Epistle to the Romans with great care and Eusebius mentions it nay records it and so doth La Bigne in his Bibliotheca Patrum and so Saint Ierome Eusebius saith it begins in these words Ex Syriâ Romam versus iter Instituens terrâ marique noctu interdiu cum bestiis confligo decem Leopardis colligatus c. that is As I came out of Syria towards Rome both by Sea and Land both night and day I fight with Beasts and am chained amongst ten Leopards which were the ten Souldiers that did bring me to Rome by Trajans command who though I do many benefits for them yet are they more inhumane and fierce but I am daily better learned by their injuries I could wish that I could see those beasts that must teare mee I would speake fairely to them to dispatch mee quickly which if they shall refuse to doe I will incite them Pardon mee for now I begin to be Christs Disciple All things are of no esteeme in comparison of him Neither feare I what man can do unto mee Ignis Crux Bestiarum conflictationes ossium distractiones conâ—isiones membrorum totius corporis tanquam farinae molitae attritiones omnia denique suppliciorum genera à Diabolo excogitata in me coacerventur si Iesum Christum duntaxat adipiscar Fire Crosse breaking of my bones quartering of my members crushing of my bodie and all the tortures that inhumane man can invent and all the torments of death and the Devill come what will or can come so I may enjoy my Lord Jesus and his Kingdome for ever when this life is ended What a proffer did this good old man bid for Heaven what a victory was this to his prayse be it spoken to get this victory of himselfe having so many enemies as the World the Devil and the Flesh and inticements of friends which were as so many blocks laid in his way hindering as it were his passage to Heaven When the time of this Ignatius his Marâ—yrdome drew nigh He used a saying which Saint Ierome in his Catalogue of Ecclesiasticall Writers and Saint Irenaeus lib. 5. c. 28. do both remember and it is in the same Epistle namely this Frumentum Deisum dentibus ferarum molar ut munduâ— Dei panis inveniar You may render it in English thus Now I am but Gods Corne when the wilde beasts shall have grinded mee to powder with their teeth I shall be his white-bread He used also to say and no doubt but hee found it true Nihil praestantius est pace Christi as Damascen relates in the first Booke of his Parallels and â—8 Chapter There is nothing better then the peace of a good Conscience then the peace of Christ. For his Humilitie it was much for hee thought it no disparagement to learn of any that could instruct him for hee went to schoole to learn when hee was thirty yeeres of age Likewise hee thought himselfe so unworthy to bee buried in any sanctified place that hee chose rather to bee buried on a dunghill or some common fields Such was his humility that hee ever thought meanly of himselfe and always subjected his own spirit to the practice of Vertue This Vertue amongst all others though the lowest yet holds the preheminence this Vertue is the safest because it is alwayes at Anchor for it endues the minde of Man with divine Knowledge and ingraâ—iates him with his God And certainly that man lives with most content in his calling that strives to live within the compasse of it Polycarpe said to his Schollers bee yee perswaded by the example of Ignatius Rufus and Zozimus or else by the Apostles themselves to hold fast the faith for these by that means are with the Lord. Hee suffered under Trajan at Rome Anno Christi 102 the remainder of his bones which were left by the wild beasts were sumptuously interred by Theodosius Saint Ignatius his Sayings Of good and wicked men They are like true counterfeit mony the one seemes to be good and is not the other both seemes and is strive therefore both to be and to beare Gods Image for though the other seems good yet prove naught in the fire of triall Of the good Persecution The Lions teeth are but like a Mill which though it bruiseth yet wasteth not the good wheat onely prepares and fits it to be made pure bread let mee be broken by them so I be made pure Manchet for Heaven Of unitie in Prayer Let it be performed in one place in one form in one minde with the same Hope same Faith and same Charitie in Christ Iesus who doth otherwise is seduced with vain Opinions Of Education of Children Parents ought to afford these foure things to their Children Discipline Admonition learning Gods Word and Arts all these preserve them from idlenesse and folly gives them wisdome and learnes them subjection and obedience to their Superiours Of Patience its excellency Other graces are parts of a Christians armour as the Shield of Faith the Sword of the Spirit the Helmet of Salvation but Patience is the Panoply or whole armour of the Man of GOD the Enemy foiles us without it but we foile him by it Of Graces in the Soule Grace flowing from the blessed Spirit of God makes the Soule like a Fountain whose water is pure wholsome and cleere for Grace cleanseth saveth and beautifieth the whole man Ignatius wrote these Epistles following 1 To Saint John the Apostle 2 To the Virgin Mary 3 At Smyrna to the Ephesians 4 To the Magnesians 5 To the Trallians 6 To the Romans 7 At Troas to the Philadelphians 8 To the Smyrneans by Burgus 9 To Polycarpus Bishop of Smyrna 10 At Philippi to the Tarsenses 11 To the Antiochenians 12 To Hero the Deacon 13 To the Philippians of Baptisme by Euphranius the Reader An. Christi 71. Polycarpus S. POLYCARPVS THis Polycarpus was Disciple to Saint
overthrown The Devill therefore may exercise us with combats not conquer us by his assaults but that we knowing we are beset every where should alwayes watch and be ready Lib. de opificio Dei cap. 20. Lactantius reading the first Verse of the fourteenth Psalme viz. The foole hath said in his heart that there was no God asked why the foole said so he first gives this answer because he was a foole then hee askes the question farther why hee did say so in heart and not with his tongue Because said hee if hee had said it openly and before men then they would conclude him a foole indeed Ibid. 16. cap. 14. I have here also registred his Works as recorded by Cardinall Bellarmine 1 Of divine Institutions 7 books 2 Of Gods Anger one book 3 Of the Creation one book 4 An Epitome upon his books 5 Verses on the Phaenix 6 On the Lords Passion 7 On our Saviours Resurrection Saint Ierome reckons up one that was written to the youth of Africke and another inscribed the Grammarian and two to Aesclepiades One of Persecution Foure books of Epistles to Probus two books of Epistles to Geverus two of Epistles to Demetrianus his Auditour An. Christi 340. Sanctus Athanasius S. ATHANATIVS AMongst these glorious Lights of the Church who have beene even by their Adversaries not onely known but confest to have bin eminent for piety and learning this reverend Athanasius deserves for his worth to be enchased if you will believe a cloud of witnesses then you cannot but have this Athanasius in a singular reverence for Saint Gregory Nazianzen speaking in his Oration that God hath alwayes had famous men in his Church either dignified for their good Government abilities of Learning or for Miracles done by them or else for their constancie in suffering Martyrdom by Tyrants Ex his Athanasius alios exaequavit c. So speaks that Father That this Athanasius did equall some came short of very few excelled many hee obtained the Learning of some the Eloquence of others the Action of others hee followed some in meeknesse others in zeale and many he exceeded in his sufferings hee lost by none gained some goodnesse from all so that the same Father speaks thus in his commendation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanasium laudans in praysing this Athanasius I commend vertue it selfe for it is all one to set forth the prayse of him and vertue for he doth truly possesse all vertues in himselfe For vertue in all workes is chiefly and above all things to be praysed as the head fountaine our most precious Jewell of all manner of riches Vertue is said to be a strong Castle that can never be won it is a river that needeth no rowing a Sea that moveth not a fire that quencheth not a treasure that ever hath an end an army never overcome a burden that never wearieth a spie that ever returneth a signe that never deceiveth a plain way that never faileth a sirrope that forthwith healeth a renowne that never perisheth it is onely vertue which attaineth everlasting blessednesse all these appeare at once in this our Athanasius as you shall plainly confesse by his constancy in suffering and by his Piety in the conclusion Lampadius doth declare him to be well descended of vertuous and Religious Parents who had no more Children but this one Athanasius who did not degenerate from their worth but added lustre and glory to his progenitors his spring shewed what a rich harvest he would produce For even in his young yeares hee was Ingenious liberally disposed of upright cariage obedient to his parents Hee is of all Writers famous for his actions even in his youth especially for one which I cannot omit when Alexander the Bishop of that City did yeerely celebrate a great Feast in memory of Peter the Martyr which had beene formerly Bishop in the same place he having his house by the waterside saw many youths playing together now the manner of their sport was that all the boyes should personate Priests and Deacons and so they all consented and choâ—e this Athanasius to be their Bishop and so they presented unto this Athanasius some other youths which were not yet baptiz'd that they might be baptized by him so Athanasius performing all things requisite baptized them with the water of the sea and gave them good counsels and admonitions directing them what to doe hereafter which the Bishop of Alexandria beholding and wondring at their actions caused them to be brought to him whom when he had asked many questions being certified of the act would not have the children to be rebaptized and gave order forthwith that Athanasius parents should be brought to him to whom he gave strict charge that they should see him brought up to Learning which they performed So this Athanasius profiting exceedingly in all sorts of learning he was as an other Samuel to the old Bishop Alexander who at first used him to read to him and write from him then he was ordained Deacon and so received the order of Priesthood about what time Arrius began to broach his too too infectious Heresie about which there was some privaâ—e meetings and conferences at Alexandria before the Nicene Councell in which this Athanasius shewed himselfe a maine opponent and that with an admirable expression of Learning and integritie Whereupon the old Bishop Alexander going to the Councell at Nice tooke this Athanasius with him not onely as his companion in his journey but as his fellow Champion in this great conflict and to speak truth his learning procured him all good mens love and hatred from the Arrians well His old Lord Bishop dying shortly after the Nicene Councell this Athanasius was not onely by his last Will but by the Generall Suffrages of all the Churches of Alexandria chosen Bishop of that See and that not without the singular providence of God so disposing it for hee proved so eminent that few in after times equall'd him take but a judicious mans testimony of him Iudicium in 〈◊〉 vis ingenii excellenâ— Eloquentia eximia inveris sententiis tuendis 〈◊〉 in adversariis refutandis firmitas inexpugnabilis ad res adversas perferendas Magnanimitas verò Heroica à Spiritu Sancto accensa in ipsius pectore flagrabat This Athanasius had a sharpe judgement a strong wit an admirable gift of Eloquence resolute in defence of the truth valorous in refuting his Adversaries and patient in all adversities in a word There was an Heroicall magnanimitie kindled in his heart by the Holy Ghost There is not any Doctour of the Church since the Apostles times that suffered for so long time more hatred treacheries persecutions even as though the whole World had conspired against him For as one saith well Non solum Episcopi sed ipse etiam Imperatores Regna Exercitus populi infesti sunt Not only Bishops but Emperours Kingdomes Armies Nations molested him but the Sonne of God whose cause this Athanasius maintained
as occasion served How full of Hospitality was he to strangers How humble how cheerfull and how liberall not onely refreshing their bodies but comforting likewise their soules with spirituall directions Did not all men knowing his excellencies send in reliefe to the Brethren either by shipping out of England or by Wills of men dying still was this Monastery supplyed There did likewise belong faire revenues to this Abby out of England to bring in which to the Cloyster this Anselmus came over in the first yeare that he was ordained Abbot and not onely for that reason but also to see and speak with Lanfrancus who was from being an Abbot preferred to the Arch-bishopricke of Canterbury Whither when Anselmus was come with what a confluence of all sorts of people was hee entertained at Canterbury so there was Discourse had betwixt Lanfranck and himself and this is said of them both to their commendations Non erat ullus eo tempore qui aut Lanfranco authoritate vel multiplici rerum scientiâ aut Anselmo praestaret in Sanctitate vel Dei sapientiâ that is There was none at that time that did exceede Lanfranck in authority and variety of knowledge nor Anselme in holinesse nor heavenly wisedome He proceeds now to effect that for which hee came and takes an account of all the meanes which did belong to their Monastery but it is to be wondred at with what expressions of joy and love was he every where entertained what grave Counsells and directions hee gave to all sorts of people especially to the Clergy there was not a Lord or a Lady in England at that time but did strive to expresse their loves to him by presenting him with rich presents nay William the Conquerour though otherwise sterne and rigid yet how did hee expresse his love to this great man So having beene joyfully received of all sorts in England he intends his journey for his Monastery againe having gained large meanes for his fellowes But now the Conquerour dying and leaving his sonne William King of England Lanfranck also the Arch-bishop being dead this William began fearfully to waste the Churches throughout England which Anselme having with griefe heard of did he not at the solicitation of Hugh Earle of Chester and other Nobles come againe into England and comming to the Court did hee not modestly and divinely tell the King what wrongs he had done and how such things would draw downe Gods heavy judgements upon him and his posterity but the King was for the present unflexible so this Anselme went to this Hugh Earle of Chester but the King falling sicke all men cryed up this Anselmes fame and that hee was the onely man to bee Arch-bishop of Canterbury By the Kings authority and the whole Kingdomes love he was consecrated the first Sunday in Lent in the yeare of Grace 1093. But he found this place at that time to bee full of troubles and cares yet he being sent for to Court did meekly beseech the King to cease from afflicting the Churches did not this man performe his charge with patience industry and with expressions of learning and fidelity he was not any wayes addicted to pride not ensnared with covetousnesse neither was he tainted with idlenesse He committed the administration of his houshold affaires to one Baldwine Hee did mainly lament the abuse that was offered to the Church by prophane covetous men who took the meanes of them into their owne possession The King return'd from forraine parts Anselmus humbly intreats of his Majesty that hee might have licence to go to Rome but at this the King was incensed and told him there should no Pope have any Authority over his subjects nor any power within his dominions hereupon there was a generall meeting of all the Bishops and Lords at Rothingam to decide this Here most to gaine the Kings favour were directly against this Arch-bishop onely the Bishop of Rochester stood with him But the King was so vexed that he told him he would not hold him as an Arch-bishop unlesse forthwith he would deny the Popes authority and again at Winchester desiring of the King the same thing the King told him that hee should never have that liberty nor any other if he did persist in that minde So Baldwine was driven out of England and Anselmes servants misused and his lands alienated and hee himselfe derided and hated yet in the depth of this storme hee retained his piety and said that of our Saviour By patience possesse your soules at last he was forced by secret meanes to flye and so came to a place called Whitsands and so to Saint Bertine being glad that hee was out of England but then the King hearing presently ceized upon all his lands and goods and so Anselme came to Lions and was kindly entertained by the Arch-bishop of that place and so being weake in body and unfit to travaile to Rome hee sent his cause thither but stay'd in Lions till they returned They comming backe told him all excuses laid aside hee must himselfe goe in person to Rome So they came to Secusium and presented themselves to the Abbat of that place there were three of them Anselmus and Baldwine and Edinerus which writ this his life So after much travaile and danger we came to Rome and it was bruted abroad of this Fathers approach and all men desired to see him but it being extreame hot in the City of Rome this Anselme lived in a Village seated pleasantly called Schlavia a great deale of time was spent in deliberating for the Churches good but it was thought safest for Anselme not to returne into England while William lived neither did he but his successor Henry came into Normandy hearing that Anselme was there and did reinvest him into all his state and honours againe and he came into England and was entertained with great reverence of all the Lords of the Kingdome and the love of all the Common people So King Henry was very glad that hee had gained the peace of Anselme but hee was even spent with age labour and watching for age brings to us experience in one hand and death in the other and so did not live long after his return but with a great expression of holinesse and comfort did commend his spirit to God Time deales with man Arithmetically First he addes to beauty multiplies his graces and then he subtracts all these and makes a long lasting division between him and Nature And now he is dead it is high time to cover this sweet and heavenly Father with his first mother the Earth who being honourably attended to the grave with the Rose and the Violet is laid to sleepe in the bosome of the earth and shall enjoy though not so suddenly yet as certaine a Spring as they and which is more an everlasting one His Sayings S. Anselm de Malitia foeditate peccati Cap. 190. Saint Anselme was wont to say that if hee should see the shame of sinne on