time with Hilarius Arelatensis and was the Amanuensis to Leo His parentage is not amongst the Church Historians fully knowne and therefore not to be mentioned but certainly they were both of abilitie and religiously carefull because their sonne had such vertuous education some say that hee was Bishop of Rhegium a Citie of Emilia in Italie others doe hold that hee was Bishop of Rhegium in Gaule Cardinall Bellarmine doth in his Ecclesiasticall Writers suspect the former opinion as not consonant to truth and gives two reasons for his assertion for hee finds Saint Prosper to have subscribed to the Vasensian and Carpeuctorete Provinciall Councell which are in Gaule not Italy so that hence it is probable he was Bishop in a Province of Gaule Moreover Saint Faustus succeeded St. Prosper in his Bishoprick now all have concluded Faustus to bee a French Bishop not an Italian and that his Diocesse was subject to the Metropolitan of Aquitain not to Ravenna but I will not insist upon this Hee was in his time famous for his learned and judicious Writings and shewed himselfe to bee a true Scholer to so great a Master as Saint Augustine was For Hee aswell as his Master had learnedly confuted and overthrown the dangerous Heresie of the Pelagians and as Iohannes Antonius Flaminius of Imola who writes his Life saith that hee was Bishop of Rhegium Vir multiplici doctrina sanctitate insignis A man eminent for his sanctitie and multiplicitie of Learning but in what place or of what parents hee was borne non satis compertum habemus wee have not sufficiently knowne but it doth appeare to all Aquitanum fuisse That he was of Aquitaine but while he lived in his Countrey he did lay a sure foundation that in after times hee would be a shining Lampe in the House of God for hee was assiduous in reading and most conversant in the Scriptures and usually had the foure Evangelists in his hands in which meditating it was by divine providence so ordered that He should meditate upon that place of our Saviour where it is said If thou wilt be perfect goe and sell all that thou hast and give it to the poore and come and follow me which place of holy Writ Hee did so strictly apply unto himselfe that willing not to be onely a Reader but a devout practitioner of Gods Word He presently without any delay put this in practice and made sale of all his Lands and Goods and distributed them freely to the poore members of his Saviour that so being disburthened of his earthly estate hee might the more easily and comfortably follow his Saviour to get an heavenly inheritance which will never fade but is everlasting So setting his servants free both men and maids and yielding them a competencie to live on he went to Rome that he might see the servants of God in that famous City At the same time that most holy and sweetly eloquent Bishop Leo rul'd that Church who hearing of the comming of such an excellent man as this Prosper was left not till hee had got him into his houshold and it is not to be conceivd with what humanity and curtesie and with what joy and rejoycing he received this Jewell as sent to him by Gods speciall Blessing so highly was piety and learning esteemed in those dayes though much slighted in these looser times this learned Leo rejoyced at the approach of Prosper even as Saint Peter is said to have done at Saint Pauls comming for amongst other things Leo did perceive what an able Engine God had sent him to oppose that Heresie of Eutyches which holds but one nature in Christ which every day began more and more to take root in severall places but especially in the Citie of Chalcedon to overthrow which Leo afterwards sent this Prosper with many other Roman Clergie men Such cares there alwayes hath beene in the Governours of the Church to keep down Heresies and Schismes and were it not for the vigilancie and dexterous Learning of Pious Governours and Reverend Bishops how soone would obstinate Hereticks and hot-spirited Schismaticks overthrow the grounds of Divinity and order of the Church These pious men being sent by Leo unanimously maintaind the Niceâ— Creed and did learnedly and divinely by infallible arguments defend the two natures and took away the aforesaid Heresie and by their hand writing sent to Martianus the Emperour with full consent condemned the said author Eutyches as an Heretike So this Prosper being overcome by the prayers of this good Leo stayed there a good while and when he had struck off the heads of many Heresies by sending to divers Churches his learned Epistles Leo being inwardly warned by Gods Spirit made him though for his part with a great deale of reluctancie Bishop of Rhegium for he said his shoulders were not able to undergoe such a burthen But Prosper being overcome he took his journey and the former Bishop being worne out with age and troubled with a grievous disease gave up his spirit into the hands of God for the losse of which good man the whole City did grieve exceedingly but suddenly their mourning was turned into joy for the old Bishop before his death willed them not to grieve for his death for said hee God in especiall love to you and the Bishop of Rome out of his care hath provided you another man to succeede me à Deoelectum Chosen of God famous for holinesse of life and ability of judgement who is now comming to you Which words comforted them exceedingly for when the same of his comming had extended it selfe to the gates of their City all the Citizens went out to give him honorable entertainment Such reverence in ancient times did men give even to the persons of their spirituall Rulers Being thus with the generall acclamations of all men called to be their Bishop and seated in his Episcopall Chaire that he might give them a testimony of his parts and what a worthy Light he would bee to his charge his Speech which he made to them doth sufficiently expresse which doth begin in these words Video Fratres Charissimi quantum meis imbecillibus humeris onus impositum fuerit c. that is which for the sweetnesse both of stile and matter I have translated I see deare brethren what a great burthen will be put upon my weak shoulders For can there be a greater than the charge of mens soules and that which makes it the weightier is the expectation of men who looke for things to be performed by us even beyond mans ability or at least such gifts aâ— are given but to few for is it not a difficulty to turne mens judgements to alter their â—etled opinions and even now I see plainly that such is the expectation of men Wherfore I plainly see that I must omit nothing which doth any wayes belong to the care of soules But knowing the burthen will bee the lighter if it be laid upon many mens backs I entreate you
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
protected him So that this Father would say though an Army should encampe about mee yet would I not feare Psal. 27. Witnesse those slanders and tales raised up against him by Eusebius the Bishop of Nicomedia witnesse the grosse suggestions of a certaine Arrian Priest that lived with Constantia the sister to the Emperour wife to Licinius who being sent to Constantine suggested to the Emperour that Arrius was unjustly condemned so that the Emperour call'd him from his banishment and endevoured to restore him againe to the Church Arrius counterfeiting that hee was of the same faith with the Nicene Councell complaining that Athanasius would not admit him into the bosome of the Church and that all would be peace and all factions cease but onely for this onely man Athanasius and such like in so much that Constantine being overcome with these delusions writ sharpe and reprehensive Letters to Athanasius to admit this dissembling Arrius to the Church and threatned the good Bishop being perswaded that Arrius was no Counterfeit that unlesse he would receive him that hee would presently send such to him that should not onely strip him of his Bishoprick but also cast him out of the Citie of Alexandria but hee withstood this storme and sent Letters to Constantine declaring the reasons why Arrius could not nor might not be entertained Then his Adversaries failing here stirred other calumnies against him by wicked instruments Meletians For they politickly divulged it that Athanasius should exact new customes and impose new burthens upon the Churches in Egypt and that hee intended evill against Constantine the Emperour but being sent for to Constantinople by the Emperour hee made his innocencie appeare to the Emperour so that the Emperour honoured him highly and sent him back to Alexandria with Letters Certificatory that all what was objected against him was false and gave him this commendatory title Virum planè Divinum existimo I hold him a sincerely Divine Man This was the Emperours opinion of him But these Devillish instruments left not prosecuting their causes they accused him of Magick and that he had out off the hand of one Arsenius to practise with then a wicked woman accuseth him that he had forc'd her chastitie but all these engines fail'd for Constantine upheld this Athanasius integritie a long time yet he also stil hearing new accusations and continuall complaints against this Athanasius whether out of anger or being overcome with the policies of Athanasius adversaries or whether in hope this Athanasius being removed his accusers would cease or whether to safeguard this good Bishop from violence he consented to banish this Athanasius to Treveire in Gaule which indeed gave scope to Arrius his admittance to new favours and liberty the more to settle and spread his poysonous Heresie which those of Alexandria not liking Tumults being among the people Constantine sends for Arrius to Constantinople to declare his Faith and tooke oath of him to agree to that which was established in the Nicene Synod But this Impostour though hee swore yet not as the Emperour believed but to such Tenents as hee had closed in his bosome well having thus dissembled with the Emperour and being confirmed he and his followers prove themselves raging Wolves amongst the faithfull till at last by the prayers of the Church especially by the devout and uncessant Prayers of Alexander then Bishop of Constantinople who was threatned and hated by Eusebius Bishop of Nicomedia and Arrius the good man desired of God in the Temple either to take him out of this miserable life or else by his divine hand and power to send some redresse to this great spreading evill It pleased God that the next day Arrius going with great ostentation with a great number of followers to a publike meeting sitting in Latrinâ was senslesse and mad as it were and voided out a great deal of bloud and his bowels so that he died like Iudas and presently after him died also the Emperour Constantine but before hee died hee commanded Athanasius to be recall'd from banishment So Constantine his sonne comming to the Imperiall Dignity sent for Athanasius and sends him after Honourable and Princely entertainment to the Church of Alexandria perswading them that his Father sent him into banishment not for any ill will but because he thought that course to bee the only way to keepe him from his Adversaries Thus Athanasius being entertain'd after two yeeres and foure moneths banishment hee governed the Churches of Egypt but continued not above three yeeres and then the Priest mentioned before which wonne Constantia the Sister of Constantine the Emperour to the Arrian cause seduc'd also his sonne Constantius which he effected the easier because he was appointed the Keeper of his Fathers will and this young Emperour was of an unconstant cariage so as Theodoret complain'd of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hee was too easily wonne to beliefe Hereupon they urge vehemently that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not in all the Scripture and that all the Churches in Egypt Palaestine Phaenicia and severall other Countries were all full of Tumults about the urging of that word and this they also complain'd of at the Councell of Antioch at which by the Injunction of Constantius were ninetie Bishops assembled to the Dedication of the Temple which Constantine had built The Arrians also prevailed so farre that they deposed Eustathius from the Bishopricke of Antioch and having possessed themselves of that broacht their Heresies Well Athanasius could not long rest at Alexandria but Gregory being in his Seat hee fled to Iulius the Bishop of Rome who sent him to be at his old Seat againe but the Emperour Constantius was vex'd and the Arrians were all up against him nay hee could finde no hope of shelter in the East for the Emperour sent Captains Tribunes Centurions Souldiers nay whole Armies to bring this Athanasius and promised rewards to them that could bring his head but all their search was in vaine to finde him that God hid for Athanasius was kept close a long time in a close pit and fed by a familiar friend as Abdias in former time did the Lords Prophets yet at last a Maid servant made it known to his Adversaries but Athanasius was sent away that very night before the searchers came by the goodnesse of God and so conveyed himselfe into the West where Constans after the death of Constantine the younger raigned hereby the help of Iulius the Roman Bishop he got a little breathing but it was concluded at Sardis that the Nicen Faith was right and that they who did defend contrary were not fit to bee admitted amongst the faithfull The Decree of that Synod is to bee read in Theodoret. Upon this grew the Division of the Eastern and Westerne Churches and this was it that made the Church of Rome to flourish but the Easterne Churches were divided into three parts There were first Arrians and Eusebians then the Aetians and Eunomians and lastly
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
Tome 4. 1 Of Lying two books 2 Of Faith and Works one book 3 Questions 10 books 4 Of the consent of the Evangelists foure books 5 83 Questions one book 6 21 Sentences one book 7 Questions to Simplicianus two books 8 To Dulcitius one book 9 Questions 65. 10 Questions of the old and new Testament 11 Of the care for the dead one book 12 Of Catechising the rude one book 13 Of the word incarnate two books 14 Of the Trinity and unitie one book 15 Of the Essence of the Divinitie one book 16 Of the Faith of Invisibles one book 17 Of the substance of Love one book 18 Of Continence one book 19 Of Patience 1 book 20 Of the good of Widdowhood one book 21 Of true and false repentance one book 22 Of wholsome documents one booke 23 Of Friendship one booke 24 Of the Lords Sermons in the Mount two bookes 25 Exposition of the Epistle to the Romans 26 Exposition of some propositions on the Romans one booke 27 Exposition on the Galatians 28 Annotations on Iob. Tome 5. 1 Of the City of God 22 bookes The occasion was by Romes devastation under Alaricus King of the Gothes 25. Tome 6. 1 Of Heresies I Book 2 Aspeech of 5 Heresies A Sermon to the unlearned 3 Against the Iewes 4 Of the Church and a Synagogue 6 Of the profit of Faith 1 book 7 Against an Epistle 1 b. 8 Of the 2 soules 1 b. 9 Against Fortunatus 1 b. 10 Against Adimantus 1 b. 11 Against Faustus 33 b. 12 Of the passages with Foelix the Manichee 2 b. 13 Against Secundinus 1 b. 14 Of the Nature of God 1 b. 15 Of Faith against the Manichees 1 b. 16 Against an adversary of the Law and Prophets 1 b. 17 Against Priscilianists and Origenists 1 b. 18 Against the Arians 1 b. 19 Against Maximinus 1 b. 20 Against Felicianus 1 b. 21 Against Jovinian 1 b. 22 Of holy Virginity 1 b. 23 To Polentius 2 b. 24 A Tract of Epicures and Stoikes 25 Of that saying I am that I am a Tract Tome 7. 1 Against Donatus 1 b. 2 Against Parmenianus 3 b. 3 Against Petilianus 3 b. 4 Against Cresconius 4 b. 5 Again Gaudentius 4 b. 6 Against the Donatists 7 b. 7 Against Petilianus of Baptisme 1 b. 8 Of the Churches unity 1 b. 9 Briefe Discourses of Donatists 1 b. 10 Of Emeritus passages 1 b. 11 Against Fulgentius 1 b. 12 Of pardon of sinnes 3 b. 13 Of Nature and Grace 1 b. 14 Of the grace of Christ and of originall sinne 2 b. 15 Of Marriages 2 b. 16 Against the Pelagians 4 b. 17 Against Julianus 6 b. 18 Of the soule 4 b. 19 Of Perseverance 1. b. 20 Of Predestination 1 b. 21 Of Grace 1 b. 22 Against the Pelagians 6 b. 23 Against Caelestinus 1 b. 24 Of the Acts of Pelagius 1 b. Tome 8. A Tract upon al Davids Psalmes Tome 9. 1 On Saint John 124 bookes 2 On the first Epistle of John ten bookes 3 On the Apocalyps 18 bookes 4 Meditations 1. love of God 1. Soliloquies 1. a Mauâ—el 1. 5 Of Christian Discipline one booke 6 The sinners looking-glasse 7 Of the praise of Charity 8 Of Pastors 9 A Psalter to his Mother 10 Of the Tree of good and evill 11 Of the profit of Fasting 12 Of the fight of the soule 13 Of the destruction of the City Tome 10. 1 Of our Lords Words Hom. 64. 2 Of the Apostles Words 35. 3 Fifty Homilies 1. 4 Of Time Homilies 256. 5 Of Saints 51. 6 To his Brethren in the Wildernesse 76. 7 Of Clergy mens lives two bookes 8 Sermons newly printed 128. These are the fruits of this Fathers labour he who desires to know which are truely Saint Augustines and which are suspected for adulterine let him read Cardinall Bellarmines observations de scriptoribus Ecclesiastiâ—is in the life of Saint Augustine but these doe shew what a painfull labourer he was in the Vineyard of the Lord. He dyed in the yeare of Grace 430. An. Christi 432. Sanctus Cyrillus Alexand. S CIRILLVS ALEXAND THis eminent Father of the Church was Bishop of Alexandria a Grecian by Nation famous for his actions done in the Church As for his parentage no doubt but that also was in some sort suitable to his breeding for Theophilus the late Archbishop of Alexandria was his owne Uncle whom also hee succeeded in that See but not without opposition Some stood for one Timothy then Archdeacon of Alexandria others came in for this Cyrill partly because of his neere alliance to this former Archbishop who they esteemed highly and reverenced for his sanctitie and holinesse of life but chiefly because this Cyrill was a generall Scholer and one well qualified with all temporall vertues much adoe there was on both sides yet at three days end this good man obtained it and was conducted to the Episcopall Chaire with greater state than ever any Bishop that was at Alexandria He was vir doctus sanctus a learned and a holy man of life by Pope Celestines injunction he â—ate President in the Councell at Ephesus amongst two hundred Bishops in which with a great deal of learning and judgement hee absolutely confuted and condemned those two arch disturbers of the Churches peace Nestorius and Pelagius hee was admirably experienced in the holy Scriptures he flourished chiefly under the raigne of Theodosius the yonger â—Ì„ one gives him this faire Encomium Nestorii omnia occulta venena refellit he discovered all the secret poison of Nestorius There are some who have related that hee was a Monk a Carmelite as Tritenhem but Baronius the Cardinall doth absolutely hold that to be a ridiculous opinion for these are Baronins his own words Facessat igitur ejusmodi fabella de Moâ—achismo Cyrilli in Carmelo that fained fable of Cyrillus being a Monke of Mount Carmel falls to the ground and indeed it is strange that St. Hierome Palladius Euagrius Cassianus Theodoret with others that often mention the Monks that liv'd in Palaestine at that time yet not so much as once remember this great Father of the Church and indeed I doe much wonder that the Great Cardinall Baronius would condemne that Tenet if there had been but probabilitie of truth in it it making for their cause But to proceed this famous Cyrill was so admired for his singular piety eloquence and wit that Gennadius reports that the Grecian Bishops got some of his Homilies by heart and so recited them to the people with wonderfull delight and approbation and truly besides many other things which are reported of him to his praise let this also be one that Iohn the third King of Sweden gives him when as hee was sent into England by his brother Ericus then King When the Commentaries of Saint Cyrill upon the holy Gospell of Saint Iohn were delivered to his hands and hee had read them hee plainly and ingenuously confest that many new Writers had much swayed him but
Apologeticall booke to Euoptius against Theodoret 7 Exposition of the Nicen Creed 8 Schoole Notes on Christs Incarnation 9 Two Epistles to Succensus the Bishop 10 Twelve Synodall Epistles 11 Nestorius Tenets gathered out of his owne Works 12 A speech of the going out of the soul of the second comming 13 A famous Worke called Thesaurus containing fourteene books 14 Seven bookes of Dialogues with Hermias 15 Of worshipping in spirit and in truth 17 books 16 Against Julian the Apostate ten books 17 Of the right Faith to Theodosius and his Queens 18 Against the Anthropomorphites 19 Of the Trinitie Besides these there are extant printed at Ingolstadt his Commentaries on the lesser Prophets Greeke and Latine in Folio and five Books against Nestorius Greeke and Latine in the end of the first Tome of the Generall Councell of the Roman Edition And there shortly are expected thirty Paschall Sermons In these Workes you may finde Learning Wit and Eloquence in all which this Father excelled So that if a man call him the Magazine and store house of divine perfection hee shall not mistake himselfe nor transcend the bounds of modestie But of him ne me Crispini scrinia lippi Compilâsse putes verbum non amplius addam An. Christi 440. Sanctus Petrus Chrysologus S. PETRVS CHRISOLOGVS THis Worthy Fathers Birth-place was at Imola a village neare Revenna in France sprung from Parents who are commended for their uprightnesse and sincerity not of meane or dejected fortunes but having ability of meanes to support them with credit and reputation and they are prayse-worthy for their great care that they had to see their sonne vertuously brought up in study and good Arts. This Chrysologus had institution for good manners and learning from Cornelius who was Bishop of that City so likewise from the same Bishop he received holy Orders and was found wondrous able for that holy function insomuch as not long after hee was by Sixtus the third of Rome chosen to bee Arch-bishop of Ravenna and was the two and twentieth that had successively managed the affaires of that Sea Hee deserves high commendation for his rare parts and indefatigable paines and various studies Hee was present at two Councels the one was held at Ravenna the other at Rome by the authority of Caelius Symmachus then Pope of Rome and Theodoriâ—ns King of the Ostrogoths He sent Letters full of learning to the Synod of Calcedon against Eutiches the Heretique which are yet extant but what a copiousnesse of wit he did enjoy may easily be perceived as also what a measure of Eloquence he possessed by the number of his Homilies and Sermons full of Elegancy and matter being above 176. He sate Bishop the space of sixty yeares and governed the Church of God with admirable wisedome and industry Trithemius amongst his Ecclesiasticall Writers speakes thus of this Chrysologus Petrus Archiepiscopus Ravennas vir eruditus atque Sanctissimus c. that is Peter who was Arch-bishop of Ravenna a man full of learning and holinesse performed many worthy actions in the Church of Christ. He was so powerfull in Eloquence especially in his Sermons to the people and so holy in his conversation that he by both these did daily bring some to the imbracing the truth and did set forth many rare pieces pro edificationâ— fidelium that is for the edification of the Faithfull You have this Father sufficiently commended for his excellent parts in an Epistle set before his Workes which were printed at Paris with the Workes of Leo the Great the first of that name Pope of Rome as also of Maximus the Bishop of Taurinum and Fulgentius Bishop of Ruspa with the Workes also of Valerianus Bishop of Cemelium in one Volume where this Chrysologus is commended with these words En tibi Chrysologum c. that is behold this Chrysologus not onely famous for his Divine Eloquence and solidity of Learning but also for his honour'd antiquity and faithfulnesse in the Episcopall function He lived within a while after Saint Chrysostome and other famous pillars of the Church He got this name as Chrysostom got his for he is termed of all Divines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Golden spoken man for who wil but reade his Workes shal finde a lofty Majesty of stile and phrase absolute and profound Learning such purity of Divinity not stained or tainted with any vaine affectation nor any rigid and harsh Interpretation no obsolete deductions or conclusions but direct and even Natural so that if you compare Neotericks either Commentators or as my Author speakes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Homily Writers with this man you shall finde them as Pigmies to another Atlas for where have you a more modest Interpreter of the sacred Scriptures Where can you finde one so conspicuous for pious Eloquence or Eloquent PIETIE Who opens the most obscure places of the Text with a more apt consonant ingenuous sincere interpretation so that he doth not wrest the sence nor corrupt it nor unfitly expound it but with judgement integrity exact Learning and industry so that in these respects hee doth well deserve to bee ranked with the most eminent Fathers he doth not rashly or childishly heape together a few places of Scripture but doth where the place or matter wants testimony wisely and discreetly exhibit his proofs for confirmation As hee was studious in his preachings so always before he pend any thing he would with great ardencie and humilitie set himselfe to prayer Cardinall Baronius in his Annalls doth commend this Petrus Chrysologus for his Epistle writ to Eutyches dignam plane tanto viro Episcopo Epistolam that is An Epistle indeed worthy such a great Bishop and it doth begin in these words Tristis legi tristes literas tuas with grief of heart I have read thy heavy and dolefull Letters as the peace of the Churches the concord of the Priests the tranquillitie of the common people makes our joy to abound so no lesse doth the dissention of brethren arising out of such causes deeply afflict and torment us oh now why should the actions of Christ done so long since allowed and approved in all ages by your pen be calld to question How Origen too nicely searching into Divinity and how Nestorius disputing too curiously of the Natures fell your wisedome cannot but know the Wisemen câ—nfesse him to be a God though at that time laid in a Cratch by presenting their Mysticall presents the Priests do acknowledge him that should be borne of a Virgin the heavenly Army of Angels sing at his Nativitie Glory to God in the Highest And when as at the Name of JESUS every knee should bow both of things in heaven in earth and under the earth what a strangenesse is it that your pen should move a question of his beginning we do Beloved with the blessed Apostle safely conclude that though we have knowne Iesus after the flesh yet now know wee him no more nor
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
his cry either struck with shame or despaire left off her enterprize Upon this thinking it not safe to dwell with Serpents of this nature he intended to remove and though the world seem'd to flatter him with hopes of honours wealth preferment pleasures and the like yet hee was desirous rather to take the yoke of his Saviour on his shoulders and thereupon enquired what place would best fit such a practice and at that time there being an order of Cistercians come up and having as yet by reason of their poverty of life and austerity there were but few that followed this course of life and as yet few or none admitted It so fell out that after long debate with his associates he resolves upon this to enter himselfe a member of that society and so in the yeer of our Lord 1113 and of his age the two and twentieth with thirty more he entred into this Monastery under the government of Stephen then the Abbot and from that time it pleased God to shew him singular mercy and favour and he made good use of it not turning the grace of God into wantonnesse but did set himselfe wholly to the worke of the Lord and often would say to himselfe Bernarde Bernarde ad quodingressus es that is O Bernard Bernard to what purpose entred you in hither and when by the appointment of Stephen he was made Abbat of Claravallis his fellows have heard him say often yee that doe enter in here leave the fruits of the flesh and bring in the fruits of the spirit for this is a schoole to exercise grace in not nature This Claravallis was in the Territory of Lingonia and was once called Absynthialis for the abundance of Wormwood that grew there it was a Den of Robbers and was not farre from the River Elbe but now this Bernard and those that came with him made this Den of Thieves the House of Prayer where these professors liv'd in great want and penury in hunger and thirst in cold and nakednesse in Watchings fastings and prayers spare in their dyet especially this Bernard lying often on the ground and this did hee onely to mortifie the deeds of flesh Plenus autem erat saith my Authour devotione mansuetudine charitate humilitate he was full of devotion imitating the Apostles rule be instant in prayer and pray continually endued he was with the spirit of meeknesse so that hee had learned to practise that of our Saviour Learne of mee for I am humble and meeke and as he knew meeknesse to be a fruit of Gods holy Spirit so he put it upon his soule abound he did likewise in charitie knowing it to be the bond of perfection and the chiefest above Faith or Hope and would fast himselfe to give to others that were in want he could never indure to keep any wealth by him but all that he could spare charitie dispos'd of God crowns the intent where hee finds not the faculty true charitie proceeds not from a full purse but from a free bosome His humility was likewise admirable for hee said hee had learnt it of so good a Master that hee should not bee a good scholer if hee should forget it Nay hee was so devout in prayer that as it is said of him Orabat stans die noctuque donec genua ejus infirmataè jejunio corpus sustinere non potuere He prayed standing night and day untill his knees were so weary with fasting that they could not uphold his body for prayer is the chiefest thing which a man can present God withall he seldome did drinke wine and when he did he was very sparing and mixt it with water because he said as Salomon it was a mocker and that strong drinke was raging and being ordained Minister this lustre of holinesse of life and frugality how did they procure him reverence authoritie obedience how happy were they that could be admitted for his auditors and the first thing hee tooke speciall care of was to have decent and reverend carriage used in Gods house and had an excellent gift and grace in preaching the Word to the people I◠is reported of him that being in the Priesthood and having remained some yeeres in the said Monastery that it happened one Iosbertus a noble man who liv'd in the next Towne to that Monastery was taken speechlesse and was as it were void of reason which thing being related to Saint Bernard by his sonne he said thus Notum est vobis quod homo iste in pluribus gravavit Ecclesias oppressit pauperes offendit Deum that is it is knowne to you how in many things this man hath burthened the Churches oppressed the poore and offended God Now if hee will restore what hee hath taken from the Churches and leave off to oppresse and vexe the poore and pray heartily to God and confesse his sin and repent him of it hee will by Gods mercie be restored so all things were promised to be performed and this Saint Bernard did servently pray and cry unto God to restore him that they which thought it impossible might see it and so believe in all saving mercie it fell out so that this Iosbert performing what was enjoyned him hee was restored and Bernards brother who did not give credit to his words was convinced whose name was Gerrard so was his Uncle Gardricke His fame spread farre and wide and abundance of people came to heare his Sermons so that Pope Innocentius got him to Rome and how was he there admired for his abilities did he not worke upon the Emperors heart and for his Holinesse were not all Church businesses moderated by his onely advise and counsell and how did hee repell the intention of the King who intended to have made Theaters of Churches and did not he reconcile the Religious men of Millain to him and pacifie all things that then were in combustion◠where were not his counsels held as Oracles and what did he faile to effect which he undertook and what Bishopricks were not offered him The Church of Lingonium the Church of Cathalaunia did seeke for him with teares and petitions to be their Bishop How many Cities in Itali◠especially Millain did thirst after his doctrine and desired his government Did not Rhemes doe the like by all sollicitations that could expresse reverence and love With what teares was hee welcomed after his journey to his old Monastery◠What feares were there that hee would bee made a Bishop and so leave them◠Yet how humbly did he in the midst of all these offers demeane himselfe How untainted was hee from the sins of the times How zealous for Gods glory◠Was it not hee whom Theobaldus a Prince gave large means to for the due sustenance of the Societie Was it not he that by his sinceritie of life and purity and efficacie of preaching made men of all estates willing to afford reliefe for the repairing and enlarging their seat How did he stop the fury of the Schismaticks and
sayth are as sower Grapes whose greatest Honours are fading and false flourishes whose profits and riches are but poysoned baits to intrap men therefore happy are they that have a good and a quiet soule for it is given them from above For if we consider man according to the life we shall find him full of vanity weaknesse inconstancy misery and presumption a fruitfull Argument to divert him from all singularity And he that will avoyde trouble and sorrow must apply his mind to wisedome This Polycarpus wrote many things most of which are kept in the Vatican There is extant an Epistle of his to the Philippians An. Christi 71. Sanctus Dionysius Areopagita S. DIONISIVS AREOPAGITA BEsides those of the Latine many of the Greek writers have written this Dionysius actions as Aristarchus a Chronologer and Methodius Bishop of Constantinople Metaphrastes and Suidas amongst the Latine Authors Hilduinus at the request of Ludovicus Pius the Emperour Ado Mathaeus Galenus and others as Cardinall Baronius in his first and second Tome of his Ecclesiastical Annalls but both the one and the other wheresoever they mention him stile him Hominem sapientissimum Episcopum sanctissimum Martyrem illustrissimum idest A most wise man an holy Bishop and a most famous Martyr This Dionysius was borne at Athens the most famous City of all Greece the mother of all Arts and Sciences His parents were eminent rich and civill of life given much to hospitality and wonderous liberall This Dionysius giving himselfe to study prov'd himselfe so learned that hee was accounted among the chiefe of Athens He travelled into Egypt for the more commodiousnesse of studie also for to get the skill of Astronomy at the age of twenty five yeers whilst hee liv'd at Heliopolis with Apollophanes the Philosopher hee saw that generall Eclipse of the Sunne at our Saviours Passion which did envelope the earth in darknes for three houres which he said was not naturall and this as one amazed hee spoke of it Aut Deus naturae patitur autmundi Machina dissolvetur id est either the God of nature doth now suffer or the frame of the whole world shall be dissolved Michaell Syngellus priest in Ierusalem reporteth that he heard his father say that he heard this Dionysius speake of that Eclipse in these words Ignotus in carne patitur Deus cujus gratia rerum Vniversitas densa hac caligine obfcurata est atque concussa id est God unknowne in the flesh did suffer for whose sake the Uniuerse was struck and covered with thicke darknesse And this Dionysius in an Epistle written to Polycarpus being asked what this great Ecclipse might portend said that it shewed a change and a great alteration and that hee did seriously observe the day and the houre This Saint Denis tooke to Wife one Damaris a grave Matron as Saint Ambrose and Saint Chrysostome doe well note hee lived in the management of State Affaires and administred Justice with admirable discretion and most men wondred at him for his prudence and Philosophy At the same time Saint Paul the Doctor of the Gentiles came to Athens and taught them there true divine Philosophy driving away and overthrowing all the Sects of vain philosophy as of the Epicures Stoicks Academicks Peripateticks who at the time resided in Athens and were highly esteemed of but when Saint Paul was entred into the Citie hee saw an Altar with this Inscription Ignoto Deo From which Saint Paul as a wise and prudent Preacher took occasion to preach to them the true God who is the Creator of all things There was in the same City a high and eminent place of Judicature whereon 12 Judges sate to censure Malefactors and Offenders and thereupon that place was called Areâ—pagus or Mars his Hill and those that were appointed Iudges to sit in that place were for their severity and integrity called Areopagites It so fell out that Saint Paul preaching of the true God as also of the Resurrection and the Iudgement of the World was accounted by all those great philosophers as a wicked and sacrilegious person and so being brought to this place before the Iudges he did with that Divine Eloquence and with such forcible Arguments convince those Philosophers and by the great blessing of God did convert this Dionysius President and chiefe of the Judges with Damaris his Wife who used Saint Paul courteously and were instructed by him in the knowledge of our Lord Iesus Christ at the knowledge of this the whole City of Athens was amazed because that this Dionysius was reputed of all men to be a most wise and judicious man but Dionysius was not ashamed of a Master to become a Scholer and exprest to the whole Church how that he magnified this divine Learning and sacred knowledge of Christ. Now though hee was thus converted to the Faith yet he kept the name of Areopagite and within three yeeres prov'd an admirable proficient to propagate the Gospel of our Saviour And so staying a good while in Athens he did with great labour and wisdome preach the Word of God For he as a wise Harvest-man brought in many sheaves of corne into Gods Store-house the Church and so he went to Ephesus to visit S. Paul and see S. Iohn now returned out of Pathmos from Banishment by whose perswasion Clemens then governing the Church of Rome this Dionysius repaired to Rome having done his spirituall worke at Athens and left one Publius to look to that Flocke Hee was by the said Clement authorized to goe into France to preach the Word there and to give knowledge of salvation to that Nation and France was at that time a fit place to plant the Gospel in but the first Labourers were martyred that were sent thither hereupon this Dionysius took his fellow-labourers in this journey and work one Rusticus a priest Eleutherius a Deacon and Eugenius some others Eugenius he sent to Spain who setling at Toledo was there first Archbishop afterwards going into France was martyred Dionysius comming into France esteemed that Paris would be the fittest place to reside in and there hee found himselfe not frustrated of his expectation for in a short space hee brought many sheep into the fold of Christ not onely in Paris but also in many other places and those that were converted were not of the meaner sort but many rich noble and great persons who being converted overthrew the Temples of their false gods and erected new places for Divine Worship But the common enemy of the Church of Christ seeing and observing this happy progresse that this Kingdome would be weakned if this doctrine was maintained Whereupon hee began to contrive plots and malicious projects how to hinder the work of this Dionysius And thereupon put it into the mindes of those Idolatrous priests by their malice to hasten his death but marke the over-ruling hand of God although many were sent armed secretly to dispatch
so copiously adorned and beautified with such solid Reasons that they are able to drive any one to his opinions Some do stile him harsh and crabbed which is supposed came to him by his daily reading Greeke Authors Hee was not so harsh but hee was as beneficiall for his Matter and this wit hee shewed even in his youth thus and more copiously doth he set him forth and under the correction of better judgement set but his too severe faults and imperfections aside look not too rigidly upon his fall For those subjects which hee wrote of I dare say it none performed them more solidly or devoutly and it is thought by candide Divines it was his too much addicting himself to the strictnesse of life his too deep austerity that caused his fall how ever the most eminent Lights of the Church have had their imperfections it is so by the Divine permission and Satans malice and what if to this end That Men may know themselves so and to render all glory to God and my conclusion concerning his fall it shall be vaild with the Mantle of Charity and let mee say thus much of it and seriously professe When I read him I admire him His Discipline may be too rigid for these more licentious times But if it was as Saint Paul sayes Contundere corpus to beat downe his proud flesh that always rebels against the spirit who can justly blame him his method and practice may be harsh and difficult his intention and aime cannot but be commendable though he a little mistook the method yet if he attaind the end may wee not conclude him an happy Conquerour For his Heresie of which he stands guilty have not all Ages shunn'd that Rock and yet entertaine Tertullian For certaine his errour was grosse but why may not that famous Tract of his de Poenitentia make amends for it Hee is gold though not altogether refined so nor to to be refused Wheat he is who not throughly clensed yet may be placed in the Garner perfectly good he is not yet not to be despised for then who should not And what pen is that in Writing never made blot but I doe not here intend a discovery of his faults but rather of his excellencies and so I say to all Let him that thinketh he standeth take heed least he fall Hee liv'd to his Clymactericall yeere and as Saint Ierome and Nicephorus relate it hee in the middle of his Age made this declension but this Pamelius whom I follow for the description of his life sayes that hee fell into it in the 53 yeere of his age and why might it not please God to give him a recovery before the revolution of ten yeeres when it may by his Divine providence be effected in ten minutes And how usuall it is with God to bring light of darknes and to make crooked things straight hee that knowes it not is not acquainted with Gods mercifull dealing towards penitent and relenting Sinners In the yeere then of our Lord 194. It seems that this Tertullian was unconverted from Heathenisme for such an one hee was by his owne confession When he writes of the Resurrection from Death the last judgement the joys of Heaven and punishments of Hell he saith Haecnos aliquando risimus cum de vobis fuimus â—iunt non nascuntur Christiani I laughed and thought scorne of such points when I was of you meaning Heathens but now I see wee are not borne but made Christians But for that time which hee passed before his conversion to the Faith it will not be so much materiall for our purpose Though he was ingenuous and powerfull in pleading Causes at the Barre Yet will we not insist upon him as following that course of life but take him in his time wherein he saith Cancellos non adorior Subsellia non contundo Iura non conturbo Causas non elatro plus Togaelaesere Rempublicam quà ni Loricae that is I follow not the Laws plead not at the Barres beat not the Desks disturbe not the Laws doe not baule out any Causes The Lawyers Gownes have hurt the Common-wealth as much as the Souldiers Helmets The means as Nicephorus and Eusebius guesse by which this Tertullian was converted was thus The Iews being by Adrian forbidden to returne home againe after their Warres they wandred saith Tertullian up and downe having neither home nor friend without any man to comfort them and without God their King So that at the beginning of Severus Reigne Bono statures nostrae fuere Our affairs went well and the Christian Faith daily tooke a larger augmentation by the famous Writings and Preachings of excellent Ecclesiasticall Writers and Preachers And it was not promoted in obscure and little Villages but in the most eminent and renowmed Cities to wit Alexandria Antioch Aelia through all Palestine as also in Ephesus Caesarea and towards the Westerne Parts At Thessalonica Athens Corinth in Gaule or France and Rome For whole Families nay great multitudes came and embraced the faith being ready to doe or suffer any thing for the defence of it At the same time there were worthy Writers and diligent Preachers as Eusebius reports to some of which this Tertullian was bound for ever to give God thanks for his conversion as he witnesseth himselfe as at Alexandria Demetrius the twelfth Bishop and Panthenus and his Scholer Clemens Alexandrinus Aâ— Antioch Serapio the ninth Bishop at Ierusalem Gordius the fourth Theophilus at Caesarea Palaestina Polycrates at Ephesus Ponticus Palmas Berillus and Bacchilus at Corinth Agrippinus at Carthage Saint Irenaeus at Lions in France and Victor Bishop at Rome and in this time hee set out his Booke called his Apologie his conversion he declares to be by meanes of one of their Idoll gods whom they worshipped being by a Christian adjured to declare it said plainly that he was a Devill and not onely by that but by his reading the holy Scriptures Which the Devils said he confessed to be the Word of God Moreover hee saith that they are surpassing all others for Antiquitie for omnes Substantias omnes Materias Origines Ordines c. They include all Substances Matter Originals Orders beginnings c. And also because he found that what was written in them was Majesticall and Truth it selfe for quicquid agitur praenunciabatur nothing is done but it was in them fore-told and hee confesseth that the Writings of many worthy men brought him in he names many as Melito Theophilus Antiochenus Apollinarius Clemens Alexandrinus Iustinus Martyr and Irenaeus whom hee calls omnium doctrinarum curiosissimus Explorator he was taunted because hee went à toga ad pallium from the study of Law to that of Divinity but he justifies his Act most learnedly in an Oration made at Carthage and wrote a Booke called Liber de Pallio wherein he shews the Antiquitie Simplicitie Libertie Gravitie and Holinesse of it and says plainly vitio sibi dari non debere c. Hee
Haymo lib. 7. c. 8. Nâ—ceph lib. 9. Beda Ruffinus Suidas speaks of him also Factus Episcopus signis c. that is Being made Bishop he exceld for signes and wonders above humane power He was full of holinesse Phedinus Bishop of the Amassensians ordained him a Bishop Hee flourisht under Aurelianus and he reigning this Gregory died At his death he thanked God that hee left as many faithfull Christians in that City as hee found Infidels at his comming The Roman Breviary stiles him Sanctitate doctrinaque illustris c. famous for sanctitie and doctrine and much more for miracles At this death hee asked how many Infidels there were in Neocesarea it was answered but seventeene thanks be to God said he for at my comming there were just seventeen Orthodoxe Christians in this place Bellarmine and Baronius declare his worthy parts and say that he was famous for Learning and Miracles and that hee flourisht in the Reigne of Alexander Severus and Baronius testifies in his second Tome that hee was made Bishop in the tenth of Severus hee suffered so much for the Truth that in the Greek Churches he is reputed a Martyr S. Gregorius Thaumaturgus in Ecclesiast cap. 12. It will be worth thy labour whilst thou art in the prime of thy youth to be affected with the feare of God before thou give up thy selfe unto sinne and wickednesse and so that great and terrible day of the Lord steal upon thee at unawares when thou art unprovided for it Ibid. Cap. 11. If thou feed the hungry and cloath the naked what though others thinke all 's lost that goes that way and no better then bread â—ast upon the waters yet let mee tell thee that in processe of time thou shalt have it returned ten-fold into thy bosome againe Idem Cap. 10. Listen to the voice of the King and of those that are set in authority over thee doe them no harme nor be thou too free in thy speeches against them for assuredly know that whatsoever thou doest or sayest against them though never so secretly it will appeare against thee when thou shalt least think of it Idem Cap. 10. This World 's at no certainty now it is all warre anon all peace this yeere comes famine the next brings plenty nay such is the inconstancie of things sublunary that hee which we knew one day abounding in prosperity the next day we saw dejected by adversitie His Works extant are these according to Bellarmine 1 A Metaphrase on Ecclesiastes 2 A Panegyricke of Origen 3 A briefe Confession of Faith which hee learned of St. Johns Revelation 4 An exposition of Faith against Elianus 5 A Canonicall Epistle To these Vossius hath put twelve Sentences Greeke and Latine with Anathematismes 6 Three Sermons of the Annunciation of the Blessed Virgin 7 Of the Baptisme of Christ. Of the Epiphany 8 A dispute of the soule against Tatianus Hee was borne of Gentile parents but had good education at Alexandria he cast out a Devill from a woman which would have tempted him and did accuse him of lust to the wonder of all So after great paines endured for the Truths sake he died peaceably Read more of him in Baronius Annals Tome 2. I cannot omit to speake some things of him in briefe 1 His patience when a Strumpet reviled him 2 Divine revelation and receiving the Articles of the Faith so effectually 3 His erecting of a Church his flight in the persecution by Decius 4 He cured divers of the Plague and so also converted them to the Faith 5 He frees himselfe from the calumnies of Sabellius 6 Hee was at the former Councell at Antioch and opposed Paulus Samosatenus 7 Before his death he visits the Churches 8 Gave away all his possessions and yielded quietly his spirit to God An. Christi 250. Sanctus Cyprianus S. CIPRIANVS IT hath always beene the providence and goodnesse of God to raise up and finde men of parts and gracious endowments to mayntaine the cause of his Church amongst which this Saint Cyprian merits a place whom so many of the ancient Fathers of the Church doe highly commend as Gregory Nazianzen Hillarius Ambrose Prudentius Saint Augustine Fulgentius Maximus Isidore Petrus Chrysologus Beda and Râ—banus Maurus as also Eusebius Zonaras Nicephorus and Divine Saint Ierome who bestowes this Encomium of him Quam purissiâ—i fontis instar dulcis incedat placidus ingenio sit facili copioso suavi quae sermonis maxima est virtus aperto ut discerni nequeat ut rumne ornatior in eloquendo an facilior in explicando an potentior in persuadendo fuerit When as this Father runs like a Fountain sweetly and calmly of an apprehensive copious delicious note and that which adds grace to him of an holy wit so that it is hard to distinguish whether he was more rich in eloquence or facile in his explication or more powerfull in perswasion Pontius his Deacon writing of him stiles him thus Cyprianus religiosus Antistes Testis Dei gloriosus Saint Cyprian that Religious Prelate that Glorious Witnesse and Martyr to passe by therefore the part of his life as he was a Rhetorician wee will onely describe him as a Christian. At this first ingresse to Christianitie he chiefly studied to keepe his body continent and cleane from lusts and occasions provoking saying Tunc enim posse fieri pectus idoneum sensum ad plenam veri capacitatem pervenire si conâ—â—piscentiam â—arnis robusto atque integro sanctimoniae vigore rigore calcaret That then his heart would be truly fit and his spirits to come to the full capacitie of the truth if that once he could with a strong and entire vigour and rigor of Holinesse trample down his concupiscence of flesh And not onely eminent for his austeritie but also in the reading of the Scriptures hee chiefly aimed how hee might improve his labours to Gods glory Hee at his initiation to Christianity gave and distributed all his estate to the poore ut ambitionem saeculi spernerâ—t that hee might avoid worldly ambition and performe an act of mercy well pleasing to Gâ—d A strange thing and not to be paralleld by any of the Fathers Upon this hee entred into the Priesthood Where how worthily hee did behave himselfe is manifest hee was not daunted with any oppositions nor frighted with any persecutions so that as Pontius saith well Non illum penuria non dolor fregit It was not want or sorrow that startled his noble heart not his Wifes disswasions not the worlds frownes not the malice of his adversaries could affright him He stood firme unshaken in all estates and conditions keeping his faith and devotion and blessed God in his deepest sufferings His house was free to all commers he never turn'd widow empty away from him he was the blinde mans eye and the lame mans legs and the naked mans garment Haec debent facere dicebat qui Deo placerent These things
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
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
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
that Saint Basil was so beloved of God that hee was kept in the midst of all dangers as an other Noah and as Moses Aaron and Iosuah Symeon Metaphr astes names him Praeclarissimam Ecclesiae facem splendidissimum purae Veritatis Solem qui suorum claritate radiorum omnes orbis terrarum or as illustret and also Excelsam Dei Columnam Theologiae Iâ—bar legitimum ipsius sapientiae filium Consummatam Intelligentiae perfectionem Patris aeterni Legatum Divini verbi Tubam Donorum Spiritus Sancti Dispensatorem fidelem that is The resplendent torch of the Catholike Church a bright Sunne to the truth by whose lustre and brightnesse all the parts of the world are enlightned a main Pillar for the trueth of God a bright beame of theologie the very sonne of Wisdome the perfection of Understanding the Embassador of the Eternall Father the trumpet of Gods Word a faithfull Steward and Dispensour of the guifts of the Holy Ghost Thus doe these and so have many others of the Primitive Fathers celebrated this Saint Basills praise Cardinall Bellarmine speaking of his Works calls them no otherwise then Basilii Magni opera praeclarissima the most famous works of Saint Basill the Great hee flourished under Valens died under Gratianus as Saint Hierome in his Ecclesiasticall Writers doth testifie Saint Basils Sayings To know thy selfe is a difficult consideration For as the eye can see all things but it selfe so some can discerne all faults except their owne Divine Love is a never failing treasure hee that hath it is rich and hee that wanteth it is poore The love of God is an excellent ointment to cure the infirmities of the minde and cleere the eyes of the understanding Basil. in Hexamero Hee that willâ—know true love let him learne to love Christ for Christ is love Basil ibid. Divine love is a never failing treasure he that hath it is rich and he that wants it is poore Basil in hom What shall I doe shall I pull downe my Barnes Who doth not pitie his unhappinesse He wants in abundance and is troubled with too much wealth and is unhappy in his present prosperitie and as his field brought him a great increase so that increase did augment his care and trouble Basil in Hexameron There are three things which nourish Humilitie daily subjection consideration of our own frailtie and the hope of reward Basil in Hom. Every Hypocrite is like Simon carrying the Crosse on his shoulders they afflict their bodies with corporall abstinence and yet through the love of glory they live to the World Basil ibid. Three things doe settle a wandring minde watching me ditation and prayer the assiduity and fervencie whereof doe establish and settle the soule Hee being asked why wee should love those that speak ill of us answered Because for their sakes it is that we are blessed according to those words of Christ Blessed are yee when men speak evill of you Mat. 6. He likewise being demanded of Eubulus the Philosopher what was the definition of Philosophie answered The meditation of death He being demanded again Quis est mundus made this answer Quâ— est super mundum Saint Basil speaking of the joyes of Heaven saith of the sweete harmony that is there the sweet melodie the heavenly musique they enjoy would ravish a soule on earth if it were but capable of it nay farther hee goes and sayes that it is sweeter than devotion more sweete than contemplation and farre sweeter than all things in this earthly Mansion Sanctus Basil in Psal primum When he had read the Bible over saith that it is a Physicians shop of preservatives against poysoned Heresies A patterne of profitable Laws against rebellions spirits a treasury of most costly jewels against beggerly rudiments a foundation of most pure water springing up unto everlasting life The originall thereof being from Heaven not from Earth the Author being God not man the matter veritie pietie puritie uprightnesse The forme is Gods Word Gods testimony Gods Oracles are effects light of understanding repentance from dead works newnesse of life peace and holinesse the end and reward of the studie The same Basil hearing of a Senator that had renounced the World and yet retained unto himselfe some part of his meanes to live within a Cloyster told him that he had left to be a Senatour that was not made a Monke I have here set downe his Works as they are contained in foure Tomes printed at Basile in the yeere of Grace 1540. Tome 1. 1 Homilies upon the work of the six days being eleven in number 2 Homilies upon the Psalmes 17. 3 Homilies of severall Arguments 28. Tome 2. 1 Of Virginity two books 2 Of Paradise one book 3 Against Eunomius three books 4 Against Sabellians and Arrians 5 Of the Holy Ghost one book 6 Of free will one book 7 Of Baptisme two books Tome 3. 1 Sermons seven 2 Of the judgement of God 3 Of the Confession of Faith 4 The summe of Morals 80. 5 Questions largely explained 6 Questions shortly explained 7 Monasticall Constitutions Tome 4. Epistles of Saint Basil and Gregory the Divine 180. 2 An Epistle to Chilo of solitary life 3 Other Epistles of the same 4 An Oration against them who calumniate those which say there is a Trinitie Cardinall Bellarmine thinks as Saint Hierom that there are but nine Homilies of Saint Basils the other two he supposes to bee Gregory Nyssens and so this great Light went out whose memory wil ever be fresh and honorable among the faithfull An. Christi 390. The Life of S. Gregory Nazianzen S. GREGORI NAZIANZEN GRegory first Bishop of Sasima a little Citie in Cappadocia then of Nazianzen in Cappadocia and then of Constantinople whom the Graecians for his singular learning and authority first after Saint Iohn the Evangelist sirnamed the Divine was a living Library of Philosophie and Divinitie and the most eloquent Oratour of his Time attayning to the high stile of Polemon Laodicenus a most famous Sophister So that as men exceed beasts in the ability of speech so hee excelled others in the facultie of Eloquence and sweetnesse of speech whereby he allured mens minds enclined their wills and affections defended the poor and oppressed comforted the afflicted and got himselfe a generall fame and good opinion using it also to the edification and instruction of others in Divinity For his eloquence was but the expression of his divine contemplations and conceptions Non enim tam nos ratio juvaret nec tam esset in nobis manifesta nisi quae mente concepimus proferre etiam loquendo possemus Ipsa vitae praecepta etsâ— natura sunt honesta tamen plus ad formandas mentes valeant quoties pulchritudinem rerum claritas orationis illuminat Reason would not be so helpfull to us nor so manifest in us unlesse wee could by speech expresse our conceipts Even moral precepts of life although naturally honest yet are more powerfull to fashion minds when
the Sonne which did relish of Arrianisme and specially upon those words of Psalme the foureteenth Dixi Domino Deus meâ—s es Tu I have said unto the Lord Thou art my God The fifth of this name was this reverend Father whose Life and Actions I now describe who was Bishop of 〈◊〉 in Cyprus whom St. Hierome and other famous Historians have largely and highly commended Read his Life therefore with a care and purpose to imitate his piety and vertues Hee was borne in a Towne of Phoenicia not farre from the City which takes her name from Eleutherius borne he was of poore and obscure Parents and his father died when he was yong and so he was leâ—t with his mother and his sister Callitrâ—pe to bee brought up but they having but short meanes were not able to nourish him and themselves had not Tryphon tooke compassion on them who adopted this Epiphanius for his owne sonne and did likewise allow a sufficiency of provision to his mother and sister during their lives Therefore saith a wise man give unto the good and hee will requiâ—e thee againe or lend it unto others but give to the evill disposed and hee will begge and crave more neither have compassion on the needy for he that may give and giveth not is utterly an enemy And he that promiseth forthwith and is long ere he doe it is but a suspicious friendâ— what neede words to our friends when we may succour them with works of our Almes It is not right that wee render those who are in necessity onely our tongue which is the worst thing without of whom we receive the Heart which is the best thing within Nor yet when thou hast bestowed thy Charity boast not of thy good deeds least thine evill be also called to remembrance and laid to thy charge But remember this that a vertuous and charitable Hand is not bound to make the Tongue a foole Now I cannot but praise God who hath raised many a famous instrument for the good of his Church out of poore and meane families He takes the poore from the Dung hill to set him with the princes of his people saith that Princely Prophet and here poverty is not to be despised or â—lighted nor men to be disparaged by the meanes of their families A man were better live poorely being assured of the blisse of heaven than to be in doubt thereof possessing all worldly riches For no man is poore but hee that thinketh himselfe poore This Triphon was a Ieâ— well instructed in the Law of Moses who as most thought took this Epiphanius unto him to marry him to his onely daughter so this Epâ—phanius did live with this Triphon and grew in yeares and obtained an excellent knowledge in the Hebrew thus it pleaseth God to make roome for those whom He intends to advance Wel God so disposing all things this Triphon and his daughter both dyed and this Epiphanius was left with their whole estate which was very large by Triphons onely appoyntment Enjoying this faire estate with the affluence of all contentment his Mother also being dead he tooke his sister into his house and lived wondrous pleasantly It so fell out that on a time this Epiphanius going to the Towne in which he was borne by chance there met him a Man a Christian by Religion whose name was Lucianus famous for his Learning and Vertue God doth use to dispose of Times and Persons It was well for Epiphanius that God lent him this fair occasion to embrace Christianity This Lucianus led a Monastick life strict and holy the professors of it were in those times and followed it onely that they might the more sweetly and quietly addict themselves to prayer meditation and reading neither was it lesse commodious for writing and to shunne the snares and tentations of the World to subjugate the flesh to the spirit and to mortifie sinfull lusts and affections so being by this man instructed in Christianity he was together with his sister baptized into the Faith of Christ Iesus by the Bishop of that place and so having disposed all his goods to the poore hee with Lucianus embraced a Monastick course of ife This Lucianus put him to Hilarion to learn whose Manners and Learning Epiphanius so imitated that he made the vertues of so great a Master more conspicuous He increased wonderfully in Learning daily so that people began from all parts to resort to him so that his Fame being growne to such an height he could not enjoy that privacy in that course of Life which he desired Upon this he made a departure into Aegypt where he also was highly esteemed for his rare gifts and endowments From hence after some time he returned to his own place where being come and knowing that Hilarion was sailed to Cyprus having a great desire to see him Epiphanius sailed to Paphos and at the first meeting with Hilarion was almost overcome with joy presently Hilarion appoynted him to goe to Salamine and so it fel out that that Church at the same instant being voyd and destitute of a Pastor the faithfull Christians by prayers having intreated God that they might have one that was faithfull instantly Epiphanius presented himselfe in that place and by the prediction of Pappus Bishop of Cytria an holyman of life and specially God disposing it so Epiphanius was appoynted the man who modestly at first refused this imposed dignity but afterwards was made Bishop of that See in which hee so lived that as one sayes well of him vitam Doctrina Doctrinam vita Comprobaret that his Doctrine approved his Life and his Life defended his Doctrine he was as the same Writer speakes semper Haereticorâ—m acerrimâ—s oppugnator alwayes a sharpe opposer of Heretiques witnesse that admirable and painfull work of his called his Pammachion He quite stopped the blasphemous mouth of Aetius the Valentinian Bishop and did reduce all of that sect to the Orthodox faith no easie piece of worke to bring those to embrace the truth who for the most part are filled with the spirit of Contradiction and Contumacy He purged all Cyprus defiled and slurried with this and other Heresies and having gained an Edict from the Emperour Theodosius he cast out all the Hereticks out of the Iland Well He was a great Engine in promoting the Christians cause and as some doe report of him he was famous for some Miracles At length it so fell out that Eudoxia the Empresse deeply hating Iohn Chrysostome this Epiphanius was by her called to Constantinople where being come he was layed at by all the faire baits that could be to stand against this famous Chrysostome and to consent to his deposition but all their slights could never move him from his integrity and love to that worthy Father So hee departs from the Emperours Court and entred into a Ship to have returned to Cyprus and made a famous speech to his fellowes in which hee did by all perswasions that could be
Commentaries on some Psalmes 21 Another apologie of David 22 Of Davids interpellation Bellarmine allows not of these apologies to bee Saint Ambroses Tome 5 1 On the Gospel of St. Luke ten books 2 Commentaries on all St. Pauls Epistles 3 Of the Resurrection 4 Holy Prayers 5 Hymnes holy 6 A Song of the Saints by Saint Ambrose and Saint Augustine that begins Te Deum laudamus Some of the Commentaries on Saint Pauls Epistles are doubted not to be of Saint Ambrose his Writings and as Bellarmine sayes well not without cause First because Saint Augustine against the Pelagians useth the authority of S. Ambrose and yet doth not use any out of these Commentaries So having done such famous things for the truth his memory will ever be sanctified and at the day of the Resurrection will be gloriously rewarded by our Lord Jesus Christ. An. Christi 380. Sanctus Gregorius Nyssenus S. GREGORIVS NYSSENVS THis famous Father of the Church was Brother to St. Basill the great he is called Gregorius Emisseâ—â—s by Honorius and Trithemius his Life Studies Actions and Sufferings though mentioned all by severall Writers yet by way of History none have compleatly done them but those things which Gregory Nazianzen remembers of him in His Epistle to him are so many great and large that they may serve in place of 〈◊〉 History Theodoret so Cratos Suidas Nicephorâ—s and the Roman Martyrologie with some later Writers as Volateranus Trithemius Possevinus have written most Honourably of his Life Doctrine Eloquence accounting of him as a Father of Fathers Gregory Nazianzen doth speake of Him in severall places with great commendation and approbation and did write many Epistles to him as his 34 35 36 37. 42 43. 95. 142. But if there were nothing else to set forth his praise and to cause him to be worthily ranked amongst the great Fathers of the Primitive Church it is enough that hee was sent into banishment by the Arrian Hereticks under the Emperour Valens and this Emperour dying he was appoynted the onely man by the Antiochian Synod to goe and settle and order the Easterne Churches had he not been eminent and faithfull the Fathers of that Councell would not have employed him in so weighty a charge for it is a labour full of difficultie and must be undertaken with a great deale of wisdome and patience and this honourable charge was not onely imposed upon his shoulders but also the Oecumenicall Synod of Constantinople under Theodosius the Emperour destined this man as most fit to visit the Churches planted in Arabia so that for these his actions hee is worthy to be accounted amongst the chiefest Champions of the Church this Father was likewise admired for his Eloquence and Rhetoricke by those that have the knowledge in the Greeke Photius sayes of him that hee alone carried away the Bell from all men for his elegant stile and eloquent expressions One calls him a learned man pervigilom Antistitem the faithfull and vigilant Prelate He was the elder brother of Basil the Great hee embraced a Monasticke life highly respected in those Primitive times and so joyning Theology to his other indowments he proved in short time an eminent Pillar of the Truth he did read the Scripture with all diligence reverence and strictnesse having a speciall regard to the genuine sence of it at all times so being made Bishop of Nyssa of which City he tooke name he did for a while surcease the reading of the old and new Testaments and addicted himselfe to the study of Rhetorique insomuch that Gregory Nazianzen in his 43 Epistle to him seemes a little to reprehend him for his time of comming to his Bishoprick it was under Valens when Gregory Nazianzen had the Bishopricke of the Sasimes allotted him by St. Basil This Gregory did as Theodoret relates it succeede his brother Basil in the Bishopricke of Caesarea which some have questioned for an improbability Well he was a man meriting commendation and so you shal heare what report the Ancients doe afford him Saint Hierome speakes of him thus Gregorius Episcopus Nyssenus c. That is Gregory Bishop of Nissa brother to Basil of Caesarea not long since reade to mee Gregory Nazianzen his learned bookes against Eâ—nomius who is said also to have written many other famous Treatises Nicephorus in his Ecclesiasticall History describes him in these tearmes Basilius habuit fratres c. That is Basil had brethren of whom Gregory Bishop of Nissa was one the light and ornament of the Nyssen Church a man answerable to his brother for Life Manners Learning Piety Faithfulnes Courage who though he was married yet he did not any waies neglect the care of soules He writ his book called Hexameron after his brothers death and also against Eunomius and Apollinaris he is greatly praised for his indefatigable labour and study especially for that funerall Oration in praise of Gregory Thaumaturgus Socrates also describes him by praysing his parts and abilities saying Basilius autem duos fratres c. That is Basil had two famous brethren especially this Gregory who finished the booke not perfected by his Brother called the Hexameron not without demonstration of singular learning and piety Theodoret writing of him prayses him for his strictnesse of life and purity of learning Photius in his Bibliotheca makes mention of this Gregory in these words Lectus est similiter Gregorii Episcopi prâ— Basilio adversus Eunomium liber That is we reade and approve of a Booke of St. Gregory Bishop of Nyssa for St. Basil against Eunomius he uses a stile that is so full of Eloquence and Rhetoricke that it doth even ravish the mindes of the Readers and captivates the eares of the Auditors Hee doth methodically beate downe Eunomius He is more concise than Theodore more copious than Sophronius full and abounding with Enthymemes and examples of all sorts so that I may truely pronounce it that as farre as Gregory for comelinesse splendour and pleasantnesse excells Theodore so farre doth this man surpasse in copiousnesse and confluence of vailed arguments and illustrating examples and the same Photius in another place goes on in his praise in these words Lectum est Alterum Gregorii Nysseni opus That is there is another worke of Gregory of Nyssens read of the same matter in which grappling with Eunomius he armes himselfe with all sorts of arguments dextrously so that overthrowes him by maine force of wit and learning and pulls downe and defaces all the said Eunomius tottering ill-grounded Conceits and fancies but the gracefulnesse of his speech and the lustie joyned with sweete pleasure doth manifestly shew it selfe in every line and amongst many others that testimony which Suidas doth yield unto him is not to be slighted or neglected it begins thus Gregorius Nyssenus Episcopus c. that is Gregory Bishop of Nyssa brother to Saint Basil of Caesarea a man excellent for his qualification being compleatly furnished
richest So taking advice with his fellowes he resolved to depart into some remote place that he might the freer give himselfe to the study of the holy Scriptures and the more truely follow our Saviour Pammachius advised him to marriage but this Hierome desired liberty Boâ—osius hee perswades him to a Monasticke course of living in some remote Island Well the minde of St. Hierome was thus resolved hee got him a rich Library and tooke a competency of meanes for his support and maintenance hee goes into Syria with Heliodorus with him but Heliodorus repents him of his resolution and so returnes home it is thought that they both in their journey saw Hierusalem which was famous at that time And being now destitute of his friends his body was much altered by changeing his course of life so that hee was sicke but was wondrously courteously used by a Monke but more especially by Euagrius who afforded him lodging kindly at his house being recovered to his health with a great ardour of soule he set himselfe to follow Christ so he departed farre off into a solitary place where was no company but wilde Beasts and Serpents and a few Cells of Monkes here and there scattered among the Syrians and Agarens onely Euagrius would now and then even in this his solitarinesse give him a visit Ruffinus who of a former friend became an Enemy at this time came to Nytria of Egypt and now also his brother Paulinianus having betaken himselfe to a Religious course of life was after a while made a Priest which thing Iohn Bishop of Hierusalem did not approve of but Saint Hierome doth answer it sufficiently his dislike grew because Paulinianus was made so young being not yet thirâ—y yeeres old as mâ—y be seene in his Epistle to Paulinianus Saint Hierome lived foure yeeres in this state all this while subjugating his body and studying and meditating continually with watching fastings and prayers and serioâ—sly repenting the sins which he had in his youth committed and imploring Gods grace to preserve him from future temptations So that as Erasmus speaks hee did not onely study hard all day but spent most part of the night in pious performances so that Minima pars noctis dabatur somno minor cibo nulla otio that is Hee did allow the least time to sleepe little for refreshments by diet none for idlenesse When hee was weary with study he would go to prayer or to sing an Hymne he read over all his Library and what is rare sacras literas ad verbum ediscebat that is he learnt the Scriptures perfectly to a word hee was vigilant in reading the Prophets and finding out the intent of their prophesies he was studious in the Evangelists that he might know our Saviours life the better and with more ease and profit follow it His prayer was Lord let me know my selfe first that I may the better know thee the Saviour of the world Hee was so addicted to reading that hee would let none passe him no not Ethnicos non Haereticos not the Heathenish Authours nor yet the Heretikes what he read with judgement he made use of knowing how to fetch Gold from a dunghill or Medicines from poyson by this meanes so fitting each Authour for his owne memory that hee was able to speake suddenly upon any point of Learning hee was mainly taken with Origen so that hee cald him by way of praysing him Suum his owne that little Book which he writ to his Associate Heliodorus shewes sufficiently what an able man hee would prove in the schoole of Christ. Hee had excellent skill in Hebrew knowing how necessary it was for the understanding of the Scriptures which he got of one Bar-hamina hee obtained excellent knowledge in Chaldee knowing that some of the Prophets as Daniel and some other books as that of Iob was written not onely in the Hebrew but also in the Chaldaick Dialect so likewise did he gaine the Syrian because of some affinity with the Hebrew Now having past so long a time in this strict and rigid course of life by the perswasions of Epiphanius Bishop of Salamine and Paulinus Bishop of Antioch whom upon some necessary employments the Emperour had calld to Rome some say hee was made Priest at twentie yeeres of age by Liberius Bishop of Rome but hee testifies hee was ordained at Antioch by Paulinus aforesaid When hee came to Rome hee was acquainted with many Noble Matrons especially Marcella who being stirr'd up by Athanasius and other Priests of Egypt was the first of that sex that profest a Monasticke life at Rome and shee by her faire devout carriage gained others aswell Virgins as Matrons to the same profession especially Sophronia Principia Paula and Eustochium to whom divers others joyned themselves and Hierome instructed them and stirr'd up their spirits to the studie of the holy Scriptures but hee wanted not those that envied him for there came in closely at the same time certaine Arrians under the name of Origenists whom they knew this Sâ—int Hierome had in high esteeme and so they did strive to defame his splendour by raising scandals of him so that hee left the City of Rome as unworthy of him and as some write Melania and Paula went with him or else did presently follow him hee describes his journey in his Workes and gives sufficient Reasons why he went and why he visited so many places hee termes Gregory Nazianzen his Master for Divinitie hee heard likewise Apollinarius at Antioch hee went to Alexandria but for the practice of Divinitie he chose to live in Bethelem which hee made famous by his excellent preaching Here Paula builded foure Monasteries three for women one for men in which Saint Hierome lived many yeeres as hee testifies in his Epitaph of Paula Ruffinus prosecuted Saint Hierome with a great deale of malice in so much that Saint Augustine began to suspect him untill he better knew his life and learning yet though this Ruffinus was so bitter against him Hee had famous men that stood for him as Epiphanius in Syria Theophilus Bishop of Alexandria Marcella Pammachius and Chromatiâ—s at Rome so that being much threatned and hated by these Arrians his life may be term'd a tedious Martyrdome hee studied Gods Word thirty yeeres having buried Paula his Disciple the time came that his course was accomplished and so in the ninety one of his age of Christs Nativitie 422. Under Honorius and Constantius hee payed Natures debt his bones were afterward translated to Rome where to this day there is a Monument of his to bee seene Hee was in his life of such fame that Greece did rejoyce that shee had his Works translated His Epistles are approved of in Italy France Spain all Germany and Afrike He was honoured and sought to far and neere by Bishops by Noble Matrons by great Rulers many great personages came farre having seene his Workes to see the Authour Amongst the rest one Alipius sent by Saint Augustine Paulus Orosius
should either want helpe or courage to effect his desires hee sent him the Emperours Edicts obtained for this purpose to encourage him in it so by these his noble actions the case is cleare that he as another St. Paul had a great care of the Churches welfare unity and prosperity Indeed a wise man will order and square his actions and thoughts by divine Lawes for by that meanes he shall be sure to be blessed I must not let passe in silence another notable and famous passage of this Father recorded by Theodorete Nicephorus Zozomen and Socrates which shewes what a brave gift and faculty hee had in perswading It so fell out that there is one Gainus or rather Gainas for so it is in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Scythian by Nation of a Barbarous minde full of Insolency and Tyranny who that time was a commander in warre and ruled not onely over the Army of his owne Nation but over certaine Troopes of Roman Horse-men and some Regiments of Foote-forces whom not onely most men feared but even the Emperour himselfe knowing his bloody disposition mainly suspected This wicked Gainas desires of the Emperour that hee and his might have a Temple allowed them he being mainly affected with Arianisme The Emperour for the present told him hee would thinke of it and at last promised him one But the Emperour calling this Divine Iohn Chrysostome to him wisht him to give this Gainas an answer Withall the Emperour informed him of his maine Power and strength and Tyranny and so thought it best by yielding to his desire to asswage his high swolne pride To whom this Iohn presently answered Ne istud ei pollicare neque dare sanctum Canibus mandes You may not promise it to him neither may you give holy things to Dogs nam nunquam patiar ut qui Deum Verbum Sanctè augustè laudibus Hymnis Celebrant expellantur è Sacro Templo idemque tribuatur his qui contra eum Blasphemias loquantur that is for I will never suffer that those who prayse God the Word with holinesse and Hymnes shall bee expelled the Temple of God and the same to bee given to those who furiously doe speake Blasphemy against him And I beseech you oh Emperour not to feare the power or Malice of that Barbarian but call me and him together into one place and be pleased with silence to heare mee speake to him for I perswade my selfe I shall overcome his fury Well the Emperour was glad to heare this good Father to say thus much and the next day hee caused them both to meete Gainas hee laies claime to the Emperours promise Chrysostome answers him that it was not fit for the Emperour rashly to attempt any thing against sacred places to whom Gainas answered that hee would have a Temple Iohn Chrysostome replyed that the Holy Temple was free and open to any one that would truely serve God in it and pray in it But saith Gainas I am of another Sect and I would have a Temple for my selfe and all those that be of my way And I thinke I who have performed such and so many exployts in the Romans defence may justly claime this priviledge To whom Saint Chrysostome againe answered the rewards bestowed upon you for your Service hath not onely equalled but exceeded your labours for you are made a Commander and have attained to a Consular dignity and you ought to consider what once you were and what you may bee in what indigency you lived and now how you have abundance of all things how poorely you passed over Ister accoutred in meane habit and now what Princely Ornaments you have on thinke therfore seriously the smalnesse of your labours in respect of the greatnesse of your reward and be not oh bee not ungratefull to those who have bestowed all these upon you I mean God and the good Emperour With these speeches as Theodoret reports he so overcame for the present this Gainas that he was mute and ashamed and he stiles this Father Ioannes celebris totius orbis terrarum Doctor Iohn the famous Doctor of the whole world Furthermore when as this Ganias did break forth into cruelty so that he wasted all places and frighted all men even the Emperour himselfe and when they did not know how to send an Embassadour to him for none durst approch him yet as Nicephorus relates it and Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is at that time leaving all others as struck dead with feare they had recourse to this Iohn the most undaunted souldier of Christ and exhorted him to undertake the Embassage to this Gainas well hee was not any whit daunted with his former free discourse with him nor yet at his cruelty but willingly takes his journey into Thracia and Gainas having intelligence of his comming and knowing what a zealous pious man he was for Gods service went a good way to meet him and friendly taking him by the hand kist it and made his sonne embrace his holy knees such force is there in vertue that it makes even Lions become calme vertue hath that power and efficacie that it stops the envious and slanderous mouth or else the eares of the◠that shall heare it Cardinall Baronius cites one Metaphrastes who found it in antiquities that this Chrysostome prevailed so farre with Gainas that hee made peace with Arcadius the Emperour and that hee set some certaine men of note free from slavery and specially that hee loosed Aurelianus the Consul and Saturninus from banishment and this seems to be true by the Homily of Saint Chrysostome which doth begin in these wordes Beati Johannis Chrysostomi Homilia cum Aurelianus Saturninus acti essent in exilium Gainas egressus esset à civitate An Homily of that blessed Iohn Chrysostome when Aurelianus and Saturninus was banished and Gainas departed out of the Citie and the same Baronius cites a Sermon made by Chrysostom when he returned to Constantinople so it begins Multo tempore silui I have beene long silent at last I am returned to your love I have beene abroad pacifying stormes and tempests and to bring those into harbour who were ready to sink and so goes on wondrously divinely and was not his care great for the Churches peace when as hee undertooke that voyage into Asia and at Ephesus met Palladius Cyrinus and Paulus his associates so there was a Councell at Ephesus where assembled seventy Bishops about Symoniack Priests and Bishops S. Chrysostome as Zozomen testifies deposed 13 Bishops others say but six this act commends his integrity So he returned to Constantinople again preached to his charge where he was received with joy as he expresses in that Homily how did the voices pierce the Heavens The whole City was a Church and the like How faithfull was he in telling Eudoxia the Empresse that shee would for her covetousnesse bee called a second
he resolves to returâ—e into his owne country hoping to finde more mercy amongst the Barbarians then amongst the Arrians so going for Sicily hee was driven into Syracuse where he was kindly entertained by an old Bishop cald Eulalius and by one Ruffinianus who were fled from the Arrians so past he to Rome and so into Sardinia where hee was received with great joy Here having setled himselfe there resorted to his Cell great store of Christians whom he daily taught and instructed but he intended to lead a more private life but hee was forbidden by Faustus a Bishop who made him priest and not long after made him Bishop of Ruspa a great and populous Citie though Fulgentius was unwilling to accept this great preferment being thus invested he kept his ancient Humilitie Pietie and Constanciâ— but was the same in the height of Honour as he was in the deepest ebbe of Adversitie and where so many graces as humilitie c. are connext with meditation they give an edge unto the soule and make it unpierceable as steel hardly to endure the sharpest point of envie Hee was much addicted to studie for hee would rise in the night to reade and pray hee obtained ground of one Posthumianus a Noble man to build a place for Religious Monks But now Thrasimund King of the Vandals proscribed all the Orthodoxe Bishops and so this Fulgentius was banished with the rest where what good he did is easily seene for he resolved all doubts relieved the poore reconcil'd the differences of many made friendship between those that were at difference reduc'd those that were fallen into sinne gave instructions to some encouragements to others none wanted that good that he could supply with all At the same time Symmachus was Pope who hearing the wasting of the African Churches sent provision to these Fathers that were fled and a worthy Epistle of Comfort which begins thus Ad vos specialiter dictum est Nolite timere pusillus Grex c. to you it is specially spoken Feare not little flocke it is your Fathers good pleasure to give you the Kingdome But now Thrasimund the King dealing politikely intending to overthrow the Church Orthodoxe made as though hee was turned Orthodox himselfe and so he seemd to desire to have some eminent and Orthodox fathers by him to resolve all doubts and questions and so hearing of the â—ame and learning of Fulgentius hee sent for him to come to him to instruct him whither when Fulgentius was come he effected much and converted many Arians to the Faith And writ a booke of the Trinitie which was so soundly and judiciously written that it astonished the King and yet by wicked Councels hee did command him to returne by night to Sardinia lest the people should mutinere but yet it pleased God by contrary windes to bring him iâ— again into Harbour by which meanes all the people did lend him prayers and prayses and wept for his departure and great numbers went along with him but not long after Thrasimund dying Hildericus succeeded him who recalled the banished Bishops and restored them to their places but this Fulgentius of them all is said to be Decus Ornamentum Corona the Grace Ornament and Crowne Here he reformed many abuses in the Clergie gathered together the scattered flock was highly honored of all good men He had an admirable dexterity in preaching and was powerfull in convincing and reverend in his carriage In the time of his sicknesse this was his familiar speech Da Deus mi hic patientiam post indulgentiam Here ô God give me patience and then pardon and mercy falling sicke he lay so forty dayes and calling the Clergie about him declaring his faith and exhorting them to stand in the same hee quietly gave his soule into his Creatours hands in the yeere 529 and of his Bishopricke the five and twentieth aged sixty five and was honourably buried and greatly lamented of all Religious Christians and was buried in a Church called Secunda Fulgentius Sayings Of Christs Death He died for Men and Angels for men that they might rise from sinne for Angels that they might not fall into sin for them that they might not bee wounded for man that hee might bee healed of his wounds He tooke infirmity from man gave confirmation to them Certainly he was the wisdome of the Father to enlighten the vertue of the Father to uphold Another of his sufferings It was necessary he should be both God and Man to worke our Redemption as he was God he was able as he was man he had aptnesse no Man nor Angell could haue effected it not man for how could hee who was dead in sinne give life to others not the Angels for they had not sufficiencie to stand upright themselves Of Prayer Though thou boast in the darke yet pray for thy Father is Light thou canst not lie hid from his eye and therefore neither faint in thy devotion nor dissemble in Hypocrisie for thy God heares thee in secret as well as sees thee 4. Of suffering persecution Though thou be banished yet Christ is thy associate though amongst Thieves or wilde beasts though at Sea in tempests or on Land in troubles though in hunger cold and nakednesse Thy Captaine stands and sees thee combating hold out then for hee will Crowne thee 5. To incite to good Workes If they goe to hell not because they tooke away the garment from the naked but because they did not cloath them not because they took away the bread froÌ„ the hungry but because they did not give their bread to them what shall become of them who doe not give nor cloath but doe strip off and rob the indigent Remember the torment of the rich man and relieve Lazarus that thou maist escape damnation Of Divine Love The thoughts and affections do follow loves direction wherefore the truth saith Where your treasure is there will your heart be Therefore if our treasure be in Heaven our affections will be in heaven To lay up this Treasure mark thy thoughts so thou shalt know thy Treasure by thy love and thy love by thy thoughts Of Covetousnesse If Barrennesse be cast into the fire what shall Covetousnesse deserve or what shall covetous capacity receive when want of Charity shall be tormented in Hell-fire And if hee shall have judgement without mercy that hath not shewed mercy what judgement shall he receive that hath done others injury Of Charity Stephen that he might deserve the Crowne as his name doth import used no weapons but Charity whereby he obtained the victory by Charity he resisted the Iewes cruelty by Charity he reproved and corrected others impiety and by Charity prayed for those that stoned him cruelly He writ many famous works but some were lost by the injury of time and malice of adversaries Those that are really his and extant are here registred by Antwerp Edition 1574. 1 Three books to King Thrasimund 2 Of