patternes could move those Heathens for Valerianus and Galienus Emperours The Proconsull Aspatius Paternus seeing of what great authority Saint Cyprian was in Carthage nor yet daring to lay hands on him commanded him to depart the City Wel Saint Cyprian obeyed his Injunction and went to Curubis for one yeere till the Proconsull died whom Galienus Maximus succeeded and then this Father returned and if the persecution had not hindred hee had sold all his Gardens and distributed the mony to the poore He told his friends the time of his Martyrdome But this Proconsul hearing where Saint Cyprian lived and how the people flocked to him commanded him to bee apprehended and carefully to bee watched in his owne house hither came a world of people supposing to have seene the Martyrdome of this Reverend Father but he knowing this purpose of the Proconsul did prevent him for he departed to Vtica and writ an Epistle to the Christians shewing the cause well though he suffered not Martyrdome in the Citie of Carthage but at Sextum six miles distant so called because the sixt great stone from Carthage was here erected as also it was called Saint Cyprians Table not for his banqueting there but because he was offered up there yet there was such an infinite multitude of people there as if it had beene in the middle of Carthage it selfe Nay this Father at the very time of suffering was so carefull to doe good as though death had not beene so neere to him witnesse his comforts that hee gave to Virgins at the same time Hee suffered under Galienus Maximus who when it was told him that the Emperour had commanded him to death answered joyfully doe fully what belongs to your office and one telling him he must lose his head Saint Cyprian answered God be thanked for delivering mee from the bonds of the flesh the people that accompanied him desired also to suffer with him When hee came to the place of Martyrdome hee put off his Bishops attire and gave them to his Deacons onely reserved one to die in and wisht them to give to his Executioner 25 pieces of Gold in testimony of his love to him All the Clergie and his friends wondrously deplored his death so that they laid their owne garments under his body because none of his bloud should fall to the ground hee covered his owne eyes and so kneeling down tooke the blow of the Executioner quietly and with all signes of joy All the Christians had a great care to see his body honourably interred not fearing all the threats of the Officers nor Heathens Hee was the first of all the Bishops of Carthage that suffered Martyrdome afterward there were two great Churches builded to his honour one was â—uilâ— in the plâ—ce of his Martyrdome the other where he was buried So many of the Fathers doe praise him that wee cannot comprehend all Saint Hierome calls him an holy and most eloquent man St. Augustine reckons him amongst the rarest and learnedst men a most sweet Doctour a most glorious Martyr an unconquered Martyr and such like glorious titles He suffered under Valerianus and Galiâ—nus on the eighteenth of the Calends of October His Sentences are these De Sanctorum passione The Psalmist tels us That preâ—ious in the sight of the Lord is the death of his Saints Whereupon saith Cyprian that though they were vexed in small things they should be required with great maâ—tâ—rs and what though they were in the 〈◊〉 yet they should come forth with the more lusâ—re and glory we know that the Prophets and Apostles are our patterns in these bonds and we know That if wee doe suffer with him here wee shall be sure to reigne with him hereafter And as hee did encourage those that were in â—onds so hee advised those that were free to cherish those that were in misery Cyprian Epist. 2. de disciplina habitu Virginis Discipline is the preserver of hope the reins of Faith the guide of salvation the encouragement of a good disposition the mistresse of vertue making us cleave to Christ and live to God and to obtaine heavenly promises and divine rewards Cyprian in Epist. An open enemy is not so much to be feared as a secret enemy that creeps on secretly as the Serpent who is so called from his secret creepâ—ng on Cyprian de 12 abusionibus The justice of the King is the peace of the people the defence of the Countrey the freedome of the people the joy of mankind the â—almnesse of the Sea the fruitfulnesse of the â—arth the comfort of the poore the inheritance of children and the hope of future happinesse Cyprian de habitu Virginis Those that are clothed in silke and purple cannot be sincerely clothed with Christ and those that are so curiously dressed want the oâ—naments of the soule Cyprian de laud. poen O Repentance thou dost lose that which is bound open that which is shut mitigate adversitie heale after contrition enlighten confusion and enliven desperation Cyprian Ep. 5. de Oratione dominica Thy will be done Christ did practice and preach the will of God humility in conversation stability in faith modesty in words justice in deeds mercy in works discipline in manners innocencie in doing wrong patience in suffering wrongs to maintaine concord with our brethren to love God with all our heart to love him as a Father to feare him as a Lord to preferre nothing before Christs love as hee preferred nothing before our love His Workes follow as they are reckoned up by worthy Writers Foure Books of Epistles in number 83. 1 Of the habit of Virgins 2 One Treatise 3 Of such as are falne one booke 4 Of the simplicity of Prelats and the Churches unitie one book 5 Vpon the Lords Prayer one book 6 Against Demetrianus one book 7 Of the vanitie of Idols one book 8 Of mortalitie one book 9 Of Almsdeeds one book 10 Of the God of patience one book 11 Of Zeale and envy one book 12 Of exhortation to Martyrdâ—m one book 13 To Quirinus against the Jews three books 14 To Jubajanus of baptizing Hereticks one booke 15 To Pompeius against the Epistle of Stephanus the Pope one book Pamelius reckons these two amongst the Epistles 16 Sentences out of the Councel of Carthage concerning the baptizing of Hereticks There are some others which are doubtfull and supposititious 17 Of Syna and Sion one Tract 2 An Exposition of the Creed 3 Of the single life of Clergie men 4 Of the Workes of Christ twelve Sermons 5 Of the prayse of Martyrdome 6 Of Discipline 7 To Novatianus 8 Of a twofold Martyrdome 9 Of players at dice. 10 Of the disposing the Lords Supper 11 Of Playes and publike Shews 12 Verses on Genesis Sodome on the Paschall Lambe 13 A prayer for the Martyrs which begins Agios 14 Another prayer which begins Domine â—ancte pater But there cannot be any certainty of the truth of these and therefore I leave it to the Readers
by way of Commentaries and Illustrations on them hee composed many Volumes therein following Origen of whom he was a diligent admirer and imitator Hee flourished under Constantine the Great and Constantius about the yeere of our Lord 320. And after a long and studious life hee surrendred his soule into his Makers hands His Life was written by Accacius his Successour and Eusebius Bishop of Emesen His Apologie is to be found in his Workes sacr a lib. 2. hist. there collected Now appertaining to the understanding of the divine Scriptures are these Works following 1 All the Canonicall Books of the old Testament translated into Greek 2 Of Hebrew places one Book 3 Of the description of the Holy Land one Book 4 Of the doctrine of the Ancients and another of collections of Divinitie 5 Learned Commentaries literally and mystically on the whole Psalmes 6 Fifteene Bookes of Commentaries on Isaiah the Prophet 7 Thirty Volumes in defence of either Testament opposed by Porphyrie in fifteen Books 8 Of Evangelicall preparation five Books 9 Of Evangelicall demonstration twenty books 10 Of the dissonance of the Evangelists one Book 11 Of Evangelical Canons one Book 12 Commentaries on the first Epistle to the Corinths An. Christi 330. L. Caelius Lactantius Firmianus LACT FIRMIANVS I Doe not finde any mention of the parents Countrey or education of this Father nor is his fame and reputation therefore diminished seeing that hee is registred and numbred amongst the ancient Pillars of the Church for his Pietie and Learning and hee is sufficiently praysed by those pens whose worth and veritie have been approved in all ages It is no small credit to be enrolled amongst a cloud of so divine and pious Fathers I finde by the testimony of Saint Ierome that hee was the Scholer of Arnobius who in the Reigne of Dioclesianus the Emperour was together with Flaviâ—s the Grammarian cald to preferment and that hee publikely taught Rhetorick in Nicomedia Hee addicted himselfe to writing Bookes amongst other his workes Saint Ierome speakes these words of his Treatise of Gods Anger Edidit Lactantius librum qui inscribitur Grammaticus pulcherrimum de Ira Dei that is Lactantius set forth a booke called the Grammarian and another beautifull and faire piece of Gods Anger and indeed his subjects which hee treates of and the stile in which he writes are both excellent divine and fluent savouring of a minde that was truly mortified and intended to bring his Auditors to a resolved course of sanctification and pietie For piety and holinesse is the true knowledge of God it was never yet saith hee rewarded with punishment or shame For true piety preserveth and defendeth every vertuous man from shame The party to whom he dedicates the most of his Workes addes no small testimony to his parts and learning for most of them were inscribed to no lesse person than to Constantine the Great an Emperour whose fame doth and will for ever flourish in the Church if for no other cause than even for his pietie and studie to preserve the professors of the Gospell and for his bounty and liberality to the Bishops of his time as also for his building of Churches for divine worship and his valour and heroicke constancie in opposing Hereticks and Schismaticks who began to grow potent And Saint Ierome leaves him not thus but proceeds further in his divulging his prayses in the translation of Eusebius under Constantinus the Emperour in these words Lactantius quasi quidam fluvius Eloquentiae Tullianae Crispum filium Constantini Latinis literis â—rudivit vir omnium suo tempore eruditissimus that is This Lactantius flowed with Eloquence and was as abounding as Tully himselfe and as famous for his stile of Latine Hee was Tutor to Crispus the sonne of Constantine and learned him the Latine tongue A man in his time of all others the most learned and dexterous for the education of Princes and well and deeply seene in the points of Divinity and againe Lactantium propter eruditionem hic legendum that is Lactantius therefore is approvedly read for his singular Learning Quis mihi interdicere potest ne legam institutionum ejus libros quibus contra Genies fortissimè scripsit quos silegeris stylum Ciceronis excerptum reperies that is who can forbid me to reade his Bookes of Institutions which with such a noble and valorous resolution Lactantius published against the Heathens which if you doe reade you shall finde a pure elegant and eloquent phrase no whit inferiour to that of Cieero Platina gives this Lactantius also a faire commendation in these words and to the same effect His verò temporibus floruisse Firmianum Lactantium constat Arnobii Discipulum c. that is about these times flourished Firmianus â— actantius Arnobius his Scholler who taught Rhetoricke in Nicomedia who upon some disturbance left that profession betaking himself to writing in which hee was so excellent that next to Cicero he bore away the name from any other Writer Hee writ many famous Treatises full of judgment and discretion so that in his old age hee was for his rare parts appointed to be Tutor to Crispus the sonne of Constantinus the Emperour a place of great weight and estimation and of no lesse carefulnesse and wisdome which arguâ—â—h this Lactantius to be able in his parts or else hee would scarce have beene admitted to a place of that dignity Saint Augustine and Ierome in severall places are not sparing to commend this Lactantius the latter of them speakes that although his parts were great and his preferments eminent and large yet he died very poore and so lived not gaping or greedily pursuing worldly preferments of honour and riches but as one who was willing to count all as dung and drosse so that hee might gaine the eternall inheritance For a quiet and peaceable life ought to be preferred before all other things and should be the chiefest study and care of every man so that hee might passe his life time in joy and tranquillitie that his soule might bee free from anguish and trouble at his death For it is impossible for that man to be excellent both in riches of this world and in the practise of godlinesse Honour and riches are the occasions of all kindes of mischiefs for they doe draw and seduce a man out of the right way In the time of the great persecution of the Church of Christ under Dioclesianus the Emperour begun against the Christians as Eusebius relates it in the nineteenth yeere of Dioclesian in which there was cruell demolition of Churches and sacred Temples burning of holy and godly Books inhumane tortures and torments inflicted against the Christians so that where any were found that were pious and Christian they were fetcht and most severely martyred for the truth as Cardinall Baronius averres and indeed all other Ecclesiasticall Historians that though the Tempest raged horribly yet this worthy constant Father retain'd his piety and
love or hate of God weareth away through age of the body and so at length comes to nothing Life is of its owne nature a grievous thing most miserable and full of innumerable cares O life saith a wise man how may a man get from thee without Deaths helpe thy evils be infinite and yet no man is able either to avoid nor yet to abide them And if any good thing happen to a man in his life he feeleth also therewith tribulation and sorrow as sometime no other which maketh our joyes little and our life deplorable For the manner of his life it was solitary for he would say by this meanes Ex turbulentis hujus saeculi perturbationibus ac procellis liberari c. that is He was freed out of the turbulent turmoiles and stormes of this World that hee did sweetly enjoy his thoughts without distraction that hee was the more fit for divine Contemplation and studie Yet hee often remov'd but it was still to doe some notable service for the Church of Christ. Hee went to the Citie of Edissa to visit the Churches and to meet with some learned Father to conferre but by the providence of God he met with an Harlot who was impudent yet witty this Ephraem presently turnd his eyes away not willing to behold her but she the more earnestly lookt him in the face to whom hee spoke Oh woman why doe you so greedily gaze on mee to whom shee readily replyed Ex te viro ego sumi I am come from your loines why then doe you cast your eyes upon the earth out of which you were taken and neglect me well he rejoyced that GOD had sent him good counsell from the wicked But not staying here hee went to Caesarea of Cappadocia where hee both heard and saw that sweet Trumpet of Gods glory Saint Basil whom he entirely reverenced here he desired of God to give him abilitie of utterance to preach to the people which God gave him abundantly he did not any wayes affect prayse so his will runs Nulla Ephraem cecineritis carmina c. that is sing no Verses in commendation of Ephraem bury mee not with any lofty Linnens or Ointments rayse no Monuments or Tombs for I am a sojourner and a stranger here as all my Fathers were Psal. 39. He was wondrously mercifull to the poore for though hee had not of his owne to give yet by his sweet and attractive Sermons he stirred up the hearts of others to relieve them he was of so Angelick an Aspect that his Dove-like simplicity his compassion and integritie was easily decyphered in his countenance Gregorius Nyssenus compares him with Abel for offering sacrifice to God which was his soule and body as an acceptable sacrifice to Enoch for his constant walking with God to Noah for his never making shipwrack of Faith and a good Conscience To Abraham for leaving his owne and going forth by Gods promises To Isaack being willing to lay down his life for the Gospel To Iaakob for supplanting Esau so hee the Hereticks and for blessing the people at his death To Ioseph for Chastitie and especially for distributing the pure wheat of GODS Word wiâ—ely to the famishing soules in many things to Moses for striking the Rocke and bringing forth water from the flinty stone so he by the Rod of Gods Word did fetch teares from hard-hearted men and brought many to repentance To Iosuah for bringing many into the spirituall Canaan to Samuel for devoting his youth to God To Elias for reproving false Teachers to Elizeus for abundance of the spirit to Saint Iohn Baptist for living in the Wildernesse and teaching men to repent To Saint Paul for his manifold sufferings and indeed it is hard to say wherein hee was defective at the time of his death hee denied to have any cost bestowed upon him but willed them to give it to the poore And a great man having prepared a rich Vestment for him said That pietie should be respected before povertie and so did not give it as Ephraem had willed him but hee was presently sorely visited and could not be released till this old man imposed his hands on him and blessed him and then said to him Perfice Homo quae dudum promisisti Perfect that which whilome ô Man thou diddest promise and so he was restored to health Well this Father gave the people comfortable directions at the time of his death so that it was rather Transitus quà m mors a sleeping in the Lord quietly and comfortably in fulnesse of dayes and was buried by the Monkes that were his Disciples I could bee tedious if I should largely and particularly expresse the prayses that many Writers afford Him Basil the Great sayes of him that distabat à mundana sapientia He affected not worldly wisdome Saint Ierâ—me sayes that He came to be of that fame that next to the Scriptures his Works were publikely read Theodoret stiles him a most admirable man an excellent Writer in his fourth booke Chap. 29. Zozomen saith of him that about that time there liv'd one Ephraem Syrus a man excelling others and a singular ornament to the Catholike Church the Tripartite History calls him a man admirable for knowledge and writing So also doth Simeon Metaphrastes Anastasius Synasta Photius Cedrenus Nicephorus Trithemius and others so as I have said He flourished under Constantine the Great and died under Valens Ephraem Syrus his Sayings Of the excellencie of Faith As the body is more worth then the raiment so the soule more worth than the body and faith in Christ more excellent than all get therfore that in thy soule which may get him who is the rich clothing both of soule and body Vpon earnest though late repentance Despise not an old man who desires to come to the haven though he comes late yet he comes in time God rejected not those that come at the eleventh houre thou knowest not but that hee may have his penny as well as the first Of perseverance in Grace The resolute Traveller knowes that his journey is long and the way durty and dangerous yet goes on in hope to come home to his house so let the Christian though the way to Heaven be narrow and difficult though it be set with troubles and persecutions yet let him goe on till hee hath finished his course with joy for Heaven is his home Of the neglecting the Soules welfare Hee that feasts his body with banquets and delicate fare and starves his soule for want of spirituall food is like him that feasts his slave and starves his own wife therefore rejoyce rather with thy wife and keep under thy servant and so all shall be safe Of comming to Christ. Stay not away o my soul from him though thou beest wounded for hee came to heale though thou beest lost for he came to seek let not thy diseases affright thee from the Physitian for hee calls those that are
after experimentall knowledge The rich man is not reprehended for ploughing his lands and gathering his fruit into his Barnes but because hee put his confidence in them and did not bestow them on the poore that so his soule might bee received into heaven Through Riches and Liberty mans heart doth commonly grow dissolute but by trouble and poverty it is recollected Anger doth languish by suppressing but flames higher by expressing The pleasure of Fornication is but a breath but the punishment thereof is eternall death Wantonnesse is a Bestiall languishing of the Body arising from carnall Conceits and Cogitations And for to declare unto the World the great paines this worthy man tooke in propagating the Gospell of Christ I have here annexed the Works which are onely knowne to be his 1 Vpon Genesis 2 Exodus 3 Numbers 4 Leviticus Deuteronomy 5 Of the Tabernacle and questions upon the Kings 6 Iosuah 7 Iudges 8 Chronicles 9 Proverbs 10 Ecclesiastes 11 Canticles 12 Esdras and Nehemiah 13 Tobias 14 Esay 15 Ieremiah 16 Ezekiel 17 Daniel 18 Twelve lesser Prophets 19 On Marke 20 On Luke 21 On the Evangelists 22 On Pauls Epistles 23 On the Canonicall Epistles 24 On the Acts of the Apostles 25 On the Apocalyps 26 Of Times and their Nature 27 Some sparkes out of the Fathers 28 Deeds of the English Nation 29 Flowers out of Gregory the Great on the Canticles 30 The actions of divers Saints A Cronologie of his own Monastery 31 A Martyrology 32 Hymnes in sundry sorts of Verses 33 Epigrams in Heroicke verse 34 Of holy places Readings of the old Testament 36 On the new Testament 37 Distinctions on Ieremaih Iob. 38 Of Christ and his Church 39 Of Abaccucks song 39 Of making of Verses 40 Of Scheames 41 Of Orthography 42 Epistles to divers So having beene laborious in the Church he departed Leo being Emperour Anno Christi 732. Of whom I might speake much more according to his deserts but let this suffice An. Christi 731. Sanctus Damascenus S. DAMAZEN IT is no small comfort to proceed from the loines of worthy Progenitors when not onely wee are enabled by our owne vertues but also made the more conspicuous by our parents In this respect this worthy Father challengeth a double honour for hee was not onely well descended from parents of worth and pietie but also was himselfe a grace to them and the place of his Nativity Hee was borne in Damascus a City well knowne if it were but for that very one cause that is registred in holy Writte and was as it is to be read in the ninth of the Acts of the Apostles a place of refuge for the persecuted Saints which fled from Hierusalem were prosecuted by Saul who was converted in his journey to this place for his parents though they lived in dangerous times and in the midst of barbarous people yet they as Lilies among thornes retained their beauty and integrity not losing their piety in the midst of a perverse generation and when the Agarens subjected that City by the sword and used cruelty towards the Chriâ—â—â—ans yet these worthy paire by Gods providence were preserved as it might seeme to produce to the World this their son nay their very enemies admired their constancie and gave them reverence and as God who kept Daniel among the Assyrians though a captive yet made him a Ruler and a Commander and likewise Ioseph though sold and imprisoned yet was by the same providence set up a chiefe Ruler in the midst of his adversaries so likewise did God give this Damascens Father such credit and respect that even those Saracens made him for his worth and conspicuous piety Administrator of their publick and most weighty affaires and he is called Vt lucerna in nocte signum in monte scintilla in cinere that is As a Lanthorne in a night as a Beacon on a Hill as a spark amongst ashes as a Diamond among dust for his justice and integritie and what he got in wealth by his Offices he did with liberall hands distribute in the reliefe of captives in slavery nay hee gave his estate and land which was a great quantitie in Iudea and Palaestine to the maintenance of the poore Christians in bondage and his Father by his purse did not redeeme so many from captivity as his sonne did from the snares and slavery of the Devill this Damascens father had a speciall care that assoon as his sonne was borne he should be christened and made a member of the Christian Church a dangerous thing in those times when to be but suspected to be a Christian was matter enough of bonds or death Hee likewise had an especiall care to his education which is commendable in parents and chose him a Master not a man of the sword but eminent for austerity and holinesse of life and it fell out thus It was the custome of the Barbarians in ships and boats to rove about and to take prisoners and often they brought Christians with them whom they inslaved or put to the sword or made sale of them and bringing in many amongst the rest there was an ancient old man an Italian in an Hermits habit of a comely gracious aspect called Cosmas they that were put to the sword gave great respect to this man so that the Barbarians seeing the Christians so to reverence him conceived him to bee some great man and demanded of him what he was he answered hee was a poore old unprofitable man and thereupon wept onely he was a Philosopher as he confest which Damasecns Father standing by and hearing him and seeing him weepe asked him why he wept Who told him it was because he had gain'd the knowledge in all the liberall Arts but as yet he had not bred up any in the same knowledge whereupon this Damascens Father presently went to the Captaine and humbly on his knees begd him to be given to him which was granted him and so hee brought him to his house and having refresht him told him he had a son which he would commit to him which was this Iohn who as my Author testifies Naturae praestantiâ atque animi studio industriâ by the excellency of his naturall parts and endowments quickly attained to a perfect knowledge in Grammar and Logicke and Philosophy Rhetorick Musick Astronomy and indeed in all the Liberall Sciences and what is admirable was not for all his knowledge and learning tainted with pride or vain glory but still retained his humility His Master seeing such forwardnesse in so young a Scholer and such a promptitude and promising abilities to future performances spoke these words to his Father En quod cupiebas plenè consecutus es puer enim me eruditione antecellit that is What you have desired you have fully obtained for hee which you call a youth excels mee in Learning Wherefore seeing I have satisfied your desire in this respect give me leave to end the rest of my dayes
and slavery and got some of them to bee released from their torments Titus did so love him that he gave him great Possessions and Revenues and tooke him as his Companion when hee went for Rome Where hee was received with a great deale of Honour not only of Titus but of Vespasianus himselfe and Domitianus and his Empresse and had an Annuall pension very large given him by the Emperour and it was not taken from him during life he lived in Titus his owne Court in great esteeme but not without the envy of his own Nation his second Wife was of Creta a Iewesse and nobly descended by whom hee had two sonnes Nay even Domitianus himselfe continued favourable unto him and punished with death some of his Accusers Hee was excellent for Philosophy and Rhetorick and a famous Historiographer for his time he was for the excellencie of his Wit and Learning and singular uprightnesse of life much admired of the Senate and People of Rome though being a Iew yet hee did highly prayse Christians and gave a famous Testimony of our Lord Iesus Christ as you may read in his Works His Workes were so prized that they with great care were put into the publike Library by the Romans and hee after his death had a Statue of Brasse set up for him by the Senate and people of Rome His life was long and full of paine and labour for hee lived under Vespasian and Titus even to the times of Trajan in the hundred yeere after Christ. Eusebius is large in his praise and so is Ruffinus and Hierome and Nicephorus also and others and amongst all the turmoils of warre and destruction of his Country hee set time to write worthy things which the Church of God even to this day doe greatly esteeme for their reality fidelity and truth and here are registred as Eusebius hath exprest them 1 Of the Jews Antiquities 20 Books 2 Of the Wars of the Jews in seven Books which hee not onely writ in Greeke but also in his owne Language 3 Against Appion the Grammarian two accurate Books Of the force of Rhetorick one Book So after all things enjoying the love both of the Emperour and Citizens of Rome he departed this fraile and transitory life and had solemne Funerall Rites performed for him and was generally lamented of all good men An. Christi 71. S. Ignatius S. IGNATIVS IN the writing of this Fathers life I cannot but reverence his Antiquitie and admire his Christian fortitude he is of such ancient extraction that he was one of those that enjoyed that for which Saint Augustine wished that is to have seene the Lord Iesus in the flesh and though he did not as old Simeon take him up in his armes yet he beheld him with his eyes and embraced him with his heart and at last for his Name sake endured constant Martyrdome and indeed it was a great happinesse to behold Christ who was the hope of all and therefore he himselfe spoke it that even Kings and Prophets have desired to see the same This great Star of the Church is by other Reverend Fathers reputed to have been twelve yeeres old when our Saviour suffered Hee was the third Bishop of Antioch after Saint Peter or as Eusebius saith the second A man singular for his Pietie renowmed for his Love and Zeale Dionysius the Areopagite Saint Bernard and others report a famous saying of Saint Ignatius which hee uttered with sighes and is extant in his Epistle to the Romans and it is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amor meus crucifixus est That is My Love is crucified Either understanding by the word Love his Saviour Christ whom hee so dearly loved or else meaning that all his Affections of this World were crucified that is dead in him according to that of Saint Paâ—l Galat. 6. 14. The world is crucified unto mee and I unto the world And no question but that our Saviour was planted deeply in his soul and for certainty that he did see Christ after his Resurrection take his own words Ego verò post resurrectionem in carne â—um vidi credo quia sit And truly I did see after his Resurrection in the flesh and I do believe that it is He and hee sets down the time and persons when and before whom it was Et quando venit ad Petrum adeos qui cum Petro erant It was when hee came to Peter and to those that then were with him hee said Touch and see for a spirit hath not flesh and bones as you see mee have and they touched him and believed so that his own words are sufficient proofs but yet it is the consent of all the Church Historians as Eusebius and Saint Ierome testifie and Ruffinus As hee was led through Asia with great circumspection by ten Souldiers hee strived to do good in all places whither hee came for it may be said of him as of the Apostles That they went about and confirmed the Churches even so this godly Ignatius with holy Discourses and pious exhortations did establish the Churches in his Travels and chiefly because at this time Heresies began to be broached hee gave them speciall warning that they should beware and shun them keeping the Gospell of Jâ—sus Christ which they had received with simplicitie and sincerity And that they should Mordicus adhaerescere Traditioni Apostolorum Cleave close to the doctrine and tradition of the Apostles which that it might be truly kept for ever hee thought it fit to be written out he is stiled Divinus Ignatius Inclytissimus ferventissimus Martyr that is Divine Ignatius a most famous and fervent Martyr Nay Nicephorus goes beyond that title and cals him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that saw God and one that was carried of God For when he was a Child Nicephorus reports that our Saviour would take him up and shew him to his Disciples And it may be that this was one of the little Children that were brought to Christ to touch them and why not that Childe that Jesus took and set in the midst of them to learne them Humility hee long time lived with the Apostle and succeeded Euodius whom Saint Paul mentions in the Bishoprick of Antioch on a time in a Trance he saw a Vision of Angels praising the blessed Trinitie in distinct courses alternis Carminibus by singing of Verses by turnes Whereupon he did bring into the Church of Antioch the forme of Antiphonies or Anthemes and from that the other Churches even to this day do observe them Hee sate Bishop of Antioch nine yeeres in which time he did maynly build up the Church of his Saviour being alwayes wondrous strict in reproving Superstition and Idolatry in so much that hee did not spare to reprehend the superstition of the Emperour Trajan himselfe who then was at Antioch and for that very cause commanded him to be carried to Rome to be torne and devoured
him yet there was such a gracious lustre and radiancie in his countenance and gravity that some of their hearts failed them when they beheld him and they repented of their intent and many others were cast into a sudden feare and fled from the performance See but how strong God is over the actions of wickedâ—men who though they would yet cannot act any thing beyond Gods divine disposall As there is nothing so sacred but there will be still found in all ages sacrilegious hands to attempt and touch it And though there be not wanting multitudes of men whose tongues and hands have no other imployment but to defile and diminish so much as in them lyeth the honour of God and of good men yet for all that the vertuous mans minde is not a whit daunted or lesse assured then before And most men know that the vertue and vigour of him who in fighting hath vanquished his enemy is alwayes greater then his who did never try the combat at all Even so may wee think and say of the vertuous constant and well disposed person who like to good metall the more he is fired the more hee is fined the more hee is hated and opposed the more is he approved For wrongs and attempts may well try him touch him or prick him but they cannot imprint in him any false stampe Many out of envy and malicious disposition may attempt and set upon a just and upright man and assaile him both by words and actions yet not injure him for in that case hee is like a brazen wall which the darts of the wicked cannot pierce through but rather rebound on their owne breasts And though that such mischievous and malicious men levell right at him to hit and to hurt him with their harmfull shafts yet doe they come short of their aymes for either they hit him not or if they doe they hurt him not at all Therefore let all good and vertuous men be qualified and comforted and with patience and peaceable playsters such as are joy exultation and delight for these will bring him unto greater content then humanitie can imagine But suddenly after Hescennius Sisinnius the Praefect gave command that Dionysius with his fellows should be apprehended and when hee was taken Sisinnius had much talke with him and did much reprove him and blame him for that hee had preached against the worship of their Gods and because by his Sermons their gods had lost their former honour and worship and seriously charged him to confesse his errour and to stop up that breach which hee had made to leave off those novelties and unheard of doctrines grounded upon no sufficient warrant or solidities that so the people by this recantation might see how vainly they were seduced and so returne to their ancient Rites and Customes againe To whom Dionysius answered not without a great deale of Constancie and Zeal mixed with Wisdom and Divine Eloquence how that they were no gods whom they worshipped and how that they were but Idols the worke of mens hands and that it was meere folly ignorance and Idolatry to adore them and added that there was but one God which he preached at which words spoken with so deepe a resolution Sisinnius was wondrously incensed and angry and commanded him to be laid upon an hurdle and a gentle fire to be put under to roast him Hildrinus relates that hee was cast to wilde beasts that were kept hungry but they would not teare him and how hee was throwne into an Oven made hot but the fire did not seise upon him but hee was the second time with his fellow-labourers brought before Sisinnius and they were publikely beaten with cruell and many blows by the Officers But the Judge perceiving their valour and unmoveable courage that they were not at all daunted with thesâ— dealings He standing up commanded in a rage that seeing they had contemned their gods derided the Emperours Edicts that they had wrought by Magicke and other unlawfull Arts as with Miracles to delude the people that they had seduced the people and had drawn them from their obedience to the Emperour to their faction and part that although these things came upon them for their faults and that they might be punished by the Emperour for suffeâ—ing such Seducers to remayne in the Confines of his Empire commanded them foâ—th-with to be beheaded At which this Saint Dionysius Rusticus and Eleutherius were not any whit terrified but with joy and mirth answered that all they who worshipped such gods were like them and would perish even as the dung of the earth But as for us said Dionysius Come life or death we will worship the God of Heaven and earth At these words of these holy men the Judges anger was kindled like fire and gave strict charge that their execution should not be deferr'd and so they were haled out of the Citie to the top of an high Mountaine and delivered to the Officers and Executioners to be tormented which was accomplished with all the cruelty that could be at the time of Dionysius his beheading he devoutly lifting up his hands and eyes to the God of Heaven expressed himselfe in this prayer DOmine Deus omnipotens Filiunigenite Sancte Spiritus Sancta Trinitas principio carens in quem non cadit divisio suscipe servorum tuorum in pace animas quoniam propter te morte afficimur Which deserves to be registred in letters of Gold I have thus Englished it O Lord God Almighty thou onely begotten Sonne and holy Spirit O Sacred â—rinity which art without beginning in whom is no division Receive the souls of thy servants in peace who are put to death for thy Cause and Gospell to which Rusticus and Eleutherius answered Amen Which prayer being ended at the command of the Ruler they were beheaded with a sword that was made dull that so their paine in their Martyrdome might be the greater These worthy Martyrs suffered the eighth of the Ides of October in the Reigne of the Emperour Hadrianus in the 110 yeere of Dionysius his age It is true that Metaphrastes Hildrinus Hincmarus the Bishop of Rhemes and others doe say that hee suffered under the Emperor Domitian in the ninety first yeere of his age but they are deceived for Dionysius in a certaine Epistle which hee writ to Iohn being banished into Pathmos in which he saith that he did foresee that he should be released from that misery and should return into Asia and that by Gods providence they should see one another face to face which proved true when as the bloody Decrees of Domitianus were cald in and revoked and those which were exiled for the name of Jesus were recalled And againe the same Dionysius speaks of an Epistle which Saint Ignatius writ to the Romans though then dead who as is manifest suffered martyrdome under Trajan whom Nerva succeeded Miâ—hael Syngellus reports it that Dionysius lived til the latter time of the Emperour Trajan
it was Opera instinctu malorum Daemonum ut per timorem homines ab ill is absterrerentur By the helpe â—nd instinct of the Devils to skarre and affright men from reading such Books as would learn them goodnesse and happinesse Hee got much reâ—ute by being so constant against Idâ—lâ—try and Superstition and by perswading the Gentiles to leave it as a vaine and unprofitable service and declared unto them the exceâ—lency and benefit of the true worship of God so that hee did cause many to come out of that miserable condition and cherefully to embrace the Faith of our Saviour Christ crucified But to conclude the Bibliotheca veterum Patrum doth sufficiently speake for him and register his worth and parts to succeeding Ages One of the first after the apostles times whose writings wee enjoy was Iustin Martyr who florished in the time of Antoninus Pius and his successors Marcus Aurelius and Lucius Verus And in his apology to the senate and people of Rome he writes that there were from the nativity of Christ 150 yeares to his daies Hee did not live free from malicious men But the chiefe of all his adversaries and accusers Qui carbone notandus was Crefcens a Cynick Philosopher but no ways deserving the name who was a man of a corrupted life and wholly addicted and given up to Luxury and Gluttony and many other vices hee was the incarnate Devill that never left off his accusation of this worthy Instrument and at last by his malice and envy got opportunity against him because he was a faithfull Christian. It is observed that the envious man doth not beare envy so much to the persons of those whom they envy as they do to the good things which are in them Envy indeed is the Mistris of injustice and it inciteth both the thought and the hand to all kinde of ill and wicked actions for when the condition of another man is just upright and cheerfull then is envy most plotting and contriving sad and sorrowfull And whosoever beareth envy to any good man and doing well it may well be said of him That he is not only envious to the Common-wealth but to himselfe also and in the end will be his own destruction It is a principall point of wisedome truly to know how to esteeme of life for hee that esteemeth and loveth his life for the love of it selfe he lives not but to live But a wise man lives no longer then that his life may be worth more then his death A great part of life is lost to those that dâ— ill a greater to those that doe nothing and all to those that do that they should not do But the actions of a well grounded and advised man tend alwayes to some certain and good end and what he purposeth hee bringeth to perfection because his intendments end in performances of good and vertuous conclusions This Iustin Martyr used to say of the Christians in his time that which the soule is in the body that are Christians in the World for as the soule is in the body but not of the body so do Christians dwell in the World but are no part of it He had divers other Sayings especially these two First It is best of all not to sinne it is next to that to amend upon the punishment Secondly That it is the greatest slavery in the World to be subject to ones own passions But moderate passions are the most affable expressions of humanity passions must not be too fierie nor yet too dull but there ought to be a mean betwixt both For the first are like Horses that endanger those that ride them and the later prove a trouble to the Guide The one will not be backt by any and the other will be abused by any a good temper is a sure expression of a well composed Soule Therefore the onely way to live worthily and die with prayse is to be noble in our actions honest in our intentions and temperate in our tongues But this envy though of a long continuance no whit daunted Iustin for hee did suffer his Martyrd me cheerfully and willingly surrendred his soule into his Saviours protection Saying My life is neere finished and while I lived I made my chiefest study the only trumpet of his glory These Works are knowne to be his 1 A Dialogue with Triphon the Jew 2 An Apologie to the Roman Senate 3 An Apologie to Antoninus Pius 4 An Oration to the Gentiles 5 Of Monarchy 6 An exposition of Faith and the true confession of it 7 An Epistle to Zeno and Serenus 8 An Epistle to Diognetus 9 A Booke of Questions from Christians to the Gentiles with Answers 10 An explication of those questions which the Gentiles propounded to the Christians 11 Some Answers to some necessary Questions 12 A reproofe of certaine Sentences of Aristotle More questions to the Gentiles about God and the Resurrection of the Dead These be averr'd to be his by Eusebius Nicephorus Zozomâ—n Baronius Bellarmine and Bibliotheca Patrum Perionius and Tritenhemius and also by Robert Stephan in his last Edition An. Christi 170. Sanctus Irenaeus S. IRENAEVS IT is hard to finde out the Country parents the time of the birth and the habitation of Irenaeus in his yong yeeres But it is certaine hee was Bishop of Lions and a famous Writer and Martyr Oâ—â—umenius saith he was a Frenchman but most do take him to be of Asia a Grecian not a Latine as Cardinall Bellarmine and others because he was a constant Auditor to Polycarpus Bishop of Smyrna and his name doth denote him a Grecian and his Writings were Greeke not Latine if we will give credit to Iustin Martyr Eusebius Basil Epiphanius Ierome Theodoret Melissus Anastatius and Damascen His exquisite skill and dexterity in searching into the secrets of Heresies doth sufficiently manifest that hee was excellent for Philosophy For usually Heresies have had their springing from Philosophy his acute and witty Disputations with them and his cleere refutation of them do speake his learning besides the Order and Method hee uses with the Prefaces before his Books besides his demonstrating how that Heresies have not onely oppositions and some contradictions in themselves but that they do plainly thwart and crosse the truth of all Churches and the Writings of the Prophets Apostles and Evangelists which hee proves in his first and foure last Books but the nineteenth Chapter of his second Booke manifests his generality of Learning First by refuting all their sophisticated arguments and ungrounded positions which hee proves to be onely fetcht out of the Fables of Poets and Philosophers herein shewing that hee had well vers'd himselfe in Thales Anaximander Anaxagoras Democritus Empedocles Plato and Aristotle so also in most Tragick Comick and Lyrick Poets Seeing in the confutation of them in the defence of their Heresies He doth fitly and wittily use their Exclamations Proverbs and Examples hence is it that Tertullian doth stile
because that rain was procured by the prayers of the Christians so that they lived securely and held Councels and did preach freely in his reigne as also in the reigne of Commodus who succeeded Antoninus But divers weedes sprung up againe to disturb the Church of Lions and Rome and the Easterne parts Lions was troubled with the Valentinians and Gnosticks Rome it was molested with Blastus and Florinus and the Eastern Church was disquieted with a great deal of contention about the celebration of Easter but against all these did this Irenaeus proceed he setled Lions refuted Blastus and Florinus follies and was mightily studious to settle the Churches about Easters celebration He lived in Antonius Commodus and Severus Reignes being about 182 yeeres after Christ but this Severus being a cruel man against the Christians rais'd the fifth persecution against them wherein many Martyrs were crowned But most of all it raged at Lions in so much that the blood of slaughtered Christians ran down the streets so that their names could not be told nor numbred but God hath written them in the Book of Life at last this blessed Saint was by the slaughter-man laid out to death with the greatest part of that Citie on the fourth of the Calends of Iuly as Trithemius about the sixtieth yeere of his age other say the ninetieth There is great dispute among Historians about the yeere of our Lord in which he died but it is certaine that he with divers others were set betweene two Hils there being a Crosse on the one and an Idoll on the other being put to choice which way he would goe either to the Crosse and so suffer or to the Idoll and live Hee and all they chose to suffer Martyrdome and so were all put to death His bones as relicks were reserved with great care and laid in rest untill the yeare 1562. they were digd up in that furious and raging cruelty of the Hierognosticks who neither spared dead nor living nor Temples Altars nor any holy things but spoiled all and cast part of his bones into the River and his skull was kicked about the streets as a Ball but a Christian Chirurgion stole it up and kept it two yeers untill Charles the ninth got the City again and restored to Christians their former liberty who hearing where his skull was came and decently with great respect buried it and caused it to be registred in their common Register of the Citie His Sentences I have here placed with his Works Hee used to compare the Hereticks and Schismaticks of his time to Aesops dog that lost the substance of Religion by too earnest gaping after the shadow In a just consideration of the glories and honours of this transitory World What profit is there saith hee in that honour which is so short liv'd as that perchance it was not yesterday neither will be too morrow For such men that labour for it are but like froth which though it be uppermost yet is unprofitablest 1 Against the Gentiles 1 booke 2 Of Discipline 1 book 3 Of Schisme to Blastus 1 book 4 Against Heresies 5 books 5 Of the Monarchie of God 6 Of Ogdoades 7 Of Easter to Victor 8 Of the Apostolicall preaching An. Christi 204. Quinctus Septimius Florens Tertullianus TERTVLLIAN THis Tertullian flourished in the Reigne of Severus the Emperour and lived till the reign of Antoninus Caracalla as himselfe witnesseth in his first book against Marcion as also in other places Pamelius who wrote his life sayes That it was when Victor was Bishop of Rome who was an African borne and when as Septimius Severus was Emperour that then this Tertullian an African was famous also in the Church There have beene those who have striven about two Questions first concerning the knowledge of this Tertullian from one Tertullus a Consul and from one Tertyllianus a Counsellour as also from one Tertullinus a Martyr The second question is about the time wherein this our Tertullianus lived some will have him to be converted to â—e Faith in the yeere of Christ 160. but that is rejected but Eusebius and others do with better judgement place him in the yeere of our Lord 200. I cannot let passe in the first place the cause of the multiplicity of his names All Antiquaries do hold that he was called Quinctus à loco in quo natus from the place in which hee was borne which was his praenomenâ—sed â—sed by the Romans as Onuphrius testifies and cites some so called as Quinct a Septimia a famous Matrone Septimius was added to him à Gente from his stock which was amongst the Romans both Regall Plebeian and Consular So Septimius Mesius rex Aequicolâ—rum Lactantius in his Institutions and Saint Ierome in his Epistle to Fabiola doe suppose this Tertullians stock to be very noble The Cognomen or Sirname of Florens denotes a certain Family of that Race of Septimius As for his name Tertullianus it is a derivative of Tertullus as Octavianus of Octavus and as Septimius of Septimus It is concluded by Eusebius and Saint Ierome that this Tertullianus was an Affrican borne the sonne of a Proconsul which also is affirmed by Isidorus Nicephorus and Beda and more specially to be of the Citie of Carthage For his Institution he was happy for it was excellent and hee was as industrious to adde what could be had by study his Works against the Gentiles testifie his able parts which according to Saint Ieroms words Cunctam saeculi continent disciplinam that is they containe all sorts of Learning He was well read in Poets Grammarians Histories and Lawes Hee was well seene in Physicks and Philosophy Lactantius says hee was in omni genere doctrinae peritus well skild in all kinde of Learning Eusebius stiles him Peritia rerum legum Romanorum clarum He knew well and dexterously the affaires and Lawes of the Romans Saint Ierome sayes he was Acris vehementis ingenii vir eruditus quo nihil eruditius c. That hee had a sharpe and pregnant wit that there was none more learned than himselfe Saint Austine stiles him Disertissimum a most discreet man Nicephorus calls him Eloquentia acrem pollentem powerfull in his Eloquence and Oratory but hee that will see his large prayse let him read Vincentius Lyrinensis His words I have Englished Inter Latinos omnes hic facile princeps judicandus that is Amongst the Latine Writers hee is chiefly accounted of for what learning greater then his Who more exercised in all divine and humane knowledge For he was expert in all Philosophy He knew all Sects their Authors Defendors Abettors Arguments Fallacies hee was full of all History his wit was able to decide any Controversies and that with forcible Arguments hee convinced any Opposite hee undertook judiciously who can sufficiently blazon his prayses Each word is a Sentence all his constructions victorious He wrote many Workes that were necessary for Christians which are all
sayes they did not nor should professe the faith Catholike nor would they suffer any objections to be brought in against this famous Cyril nay moreover those that were invited to the hearing the cause of Saint Cyrill decided who had also determined his deposition were not onely not there nor was there any who answered for them yet as Baronius reports St. Cyrill was driven from his place by the Arrians in the Councell of Constantinople Mark saith Nicephorus the admired integrity of this Cyrill who appeared to defend his innocency notwithstanding all his enemies bravadoes and menacings nay he was so farre from being daunted that he affrighted the hearts of all his enemies so that they durst not maintain their forged accusations before so many famous and learned Judges But when as they found the Emperour infected with their heresie then they grew potent and impudent and Cyrill being removed Heraclius was brought in and after him Hillarius as Nicephorus maintaines for they two administred the affaires of that Church untill the reigne of Theodosius and then Cyrill was again restored and how reverently and piously hee determined all affaires belonging to that place is easily seene And Epiphanius who was the Hammer of Heretiks gives this Cyrill a worthy Encomium in these words Qui praeter Acacium Arrianum cum multis aliis illius sectae Episcopis contendere religionis ergô non dubitavit that is who not onely not feared to encounter Acacius the Arrian but did Christianly and faithfully oppose divers other Hereticall Bishops nor is Saint Ierome wanting to commend him for Cyrillus saith he Fâ—rtissimus Christi athleta orthodoxae fidei Assertor constantissimus c. That valiant Combatant of Iesus Christ that most constant Mayntainer of the Orthodoxe faith for many yeeres together strove for the propagation of Divine Truth suffered various and heavy persecutions exercised in these dangers from the beginning almost of Constantius Reigne to many yeeres of Theodosius yet all this while in these manifold grievances kept his first resolution and died in the faith at last Thus he And saith Nicâ—phorus though the Arrians at that time by their flatteries policies and suggestions had corrupted the minde of the Emperour though the Court was also all of that Sect yet this Cyrill startled not which was an infallible demonstration that he preached not Christ out of vain glory or in hope of reward at Court noâ— yet that hee was desirous to follow the times but that thee strove to keepe the â—aith in a pure conscience as knowing that would be his recompence at last Cardinall Bellarmines testimony of him shal briefly conclude my discourse of this laborious and constant Embassadour in the cause of Christ. Saint Cyrill saith hee after he was made Bishop of Ierusalem for his singular parts and Learning the state of the Church at that time requiring faithfull Dispensers of Gods Word was often driven by the Arrians from preferment yet did hee hold the faith till his death which was under Theodosius the Emperour Hee preached every Sunday and all the Lent every day with great pains and profit These are some of his Sayings Sanctus Cyrillus Hierosolymitanus Praefatio in Cat. Be not curious in things of vanity seeke not to know what 's done in the Citie what the King doth at the Court what the Bishop in his Consistâ—ry what the Priest in his Parish it is high time to looke into thy selfe and then up to Heaven from whence thy salvation commeth Idem 16. Some come to Church for fashion others to meet their friends this man upon one pretence that man upon another yet it s better to come so then not to come at all in the meane time the net is cast out the Word being preached draws in them which came with no intent to be caught at all being thus taken they shall be preserved for it is Christ that hath catch'd them not that hee may destroy them but that being dead hee may bring them to life eternall Idem Cat. 16. Let every good Christian say thus within himselfe certainly now the mystery of iniquitie is wrought the rumour of warres affrighten mee the Schismes and divisions of the Church are ready to distract me the difference amongst brethren make me amazed surely the end is not far off Lord when thou commest let me be prepared for it Idem Cat. 16. What though thou suffer for Christs sake suppose that fire and swords racks and torture be now ready to seize thee harken what the blessed Spirit of God the Comforter saith unto thee Trust still in God those are but flea-bitings continue but a while and thou shalt be in Heaven for evermore Here follow the Treatises of his which are called his Catechismes by the Paris Edition Anno 1631. 1 An introductory to Baptisme and his Lecture out of Esay upon that Lavamini 2 Of Repentance and of remission of sin of the adversary of man Lectures upon that of Ezechiel Justitia justo 3 Of Baptisme Lectures upon that of the Romans Know ye not c. 4 Lectures upon that of the Colossians Cavete ne quis vos c. 5 Of faith out of that to the Hebrewes Chap. 11. 6 Of the soveraignty of God of Heresies and Lectures out of Esay upon that Turn unto mee ye Isles 7 Of the Father Vpon the Ephesians for this cause 8 Lectures upon that of Jeremy Deus magnus fortis 9 Lectures upon Job upon that who is he 10 Vpon that and in one Lord Jesus Christ. 11 Vpon that the onely begotten Sonne of God Vpon that of the Hebrews Multis multifariam 12 Vpon that Hee was incarnate and was made flesh 13 Lectures upon that He was crucified 14 Lectures on Christs Resurrection 15 Lectures upon that He shall come again to judge the quicke and dead And of Antichrist out of Daniel Aspiciebam Throni c. 16 Lectures upon the Holy Ghost Vpon the first of the Corinthians 17 Lectures upon the holy Catholicke Church the Resurrection of the body and the life everlasting Out of Ezechiel And the hand of the Lord was upon me 1 Lectures to those who are newly baptized out of that of Saint Peter Be yee sober and watchfull c. 2 Lectures upon the body and bloud of Christ out of that of the Corinths What I have received of the Lord c. 3 Lectures upon that of Saint Peter Cast away therefore c. These were the pious and learned Works of this Father which the Church hath always kept as a solid buckler against Hereticks and as a restorative to the faithfull members of our Lord Iesus Christ. An. Christi 368. Sanctus Ephraem Syrus S. EPHREM SYRVS IT is not fitting that such eminent Lights should be hid under a Bushel but that their renowmed and pious actions should be blazon'd to the World for admiration and imitation the time in which he died in the Church was under Valentinian and Valens He
stirre up their Spirits to Innocency of Life and Constancy in the Christian Faith For said He GOD would call him from this labour here and settle him in glory in Heaven and so after fervent prayers he embraced them sweetly much like as St. Paul did the Ephesians and uttered these words Salvi estote filii Epiphanius enim non vos amplius videbit in hâc vitâ that is God blesse you my Children for Epiphanius shall see your faces no more in this life and so it came to passe for hee did depart this Life shortly after being aged an hundred and fifteene yeeres and three moneths for a little before he went into the Ship Arcadius asking him of his age he answered Sexagesimo aetatis anno ad Episcopatum promoâ—um esse in eo autem per quinquaginta quinque annos tres menses vixisse that is that hee was promoted to the Bishopricke when he was sixty yeares old and he lived in it fifty five yeares and three Moneths The Ship that he dyed in arriving at Salamine and it being told abroad of the Bishops death all good men lamented his losse and so hee was buried with great lamentation and abundance of teares Manifold are the commendations that the Fathers have afforded to this Epiphanius St. Hierome saith Epiphanius Cypri Salaminae Episcopus scripsit adversus omnes haereses libros c. in extrema senectute varia cudit opera that is Epiphanius Bishop of Salamine in Cyprus Writ Bookes against all Heresies and in his extreme old age set forth many workes the same Father saith non tibi sufficit contra omnes detractio nisi specialiter contra beatum insignem Ecclesiae Sacerdotem styli tui Lanceam Dirigas that is Can it not suffice thee to have slandred all men but thou must needs direct thy Lance against that blessed and ever famous Father of the Church Epiphanius Saint Augustine speakes of him Epiphanius inter-Graecos magnos habitus et à multis in Catholicae fidei sanitate laudatus that is Epiphanius was accounted amongst those great Greek Fathers and is praised of many that are of the Orthodox Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is about this time Eâ—iphanius flourished not onely famous for his Life but also for his singular parts of Learning So Photius speakes of him likewise in confuting all Heresies he excel'd so that hee stiles him for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is the most Copious and Commodious So ex Menologio Graecorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That great and admirable Epiphanius See you may what a worthy Man this was by that Epistle which Acacius and Pauâ—us writ to him in the times of Valentinian Valens and Gratianus It begins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To our most Honoured Lord and in all things to our most religious Father Epiphaniâ—s Bishop Epiphanius his saying This Epiphanius used to say that he never let his adversary sleepe By which he meant not that he tooke any delight in disturbing of him when he was a sleepe but that without agreeing with his adversary as the Scripture speakes Agree with thy adversary and let not the Sunne goe downe upon thy wrath for without forgiving of him he would never let him goe to bed Wrath and revenge saith a Philosopher is a vice most ugly and furthest from all humanity for who beholding a man by fury changed into a horrible figure his face enforced with rancour his mouth foule and embossed his eyes wide staring and sparkling like fire not speaking but as a wilde Bull roring and braying out despightfull and venomous words forgetting his estate and condition if he be learned yea and forgetting all reason who I say will not have such a passion in extreame detestation For wrath and revenge taketh from man the mercy of God and destroyeth and quencheth the grace that God hath given him And he that is inclined to his owne passion and will more than to forgive and shew mercy is neare unto the wrath of God I have here annexed the Works of this great light of the Church 1 His Panacion against all Heresies being in number at that time fourescore 2 A Book intituled his Anchorite 3 The summe of his Books against Heresies 4 Of Measures and Weights 5 Of the life of the Prophets a short History 6 An Epistle to John Bishop of Hierusalem 7 An answer to Acacius and Paulus Epistle Of all these there is no doubt to bee made this Epiphanius is said to have written the life of Hilarion but it is not extant In the Epistle to the Bishop of Hierusalem there seemes something to be added who desires to know this let him read Bellarmines Controversies li. 2. de Sanctis cap. 9. These though they seeme to bee but few yet considering their worth and nature they are of all men of learning and judgement held to bee rare and admirable for use in all ages Hee flourished in the reignes of Valens Gratianus and Theodosius as St. Hierome witnesseth untill the fourteenth of the said Emperours reigne An. Christi 374. Sanctus Ambrosius S. AMBROSIVS PAulinus at the request of Saint Augustine did write the life and passages of Saint Ambrose in his prologue or entrance into it he useth these words Hortaris venerabilis pater Augustine c. that is you desire most Reverend Father Saint Augustine that as Athanasius and Saint Hierome did write the lives of Paulus and Antonius driven into the Wildernes so that likewise I would describe in my style and phrase the life of this most blessed Father Saint Ambrose Bishop of Millain but I am unable fully and compleatly to expresse the merits of these eminent men who were Ecclesiarum muri Eloquentiae fontes that is the Walles and Bulwarkes of the Churches and the fountaines and springs of Eloquence but I have collected this Life from Paulinus rather then from any other because hee was a present Witnesse of most and had instructions from Marcellina sister to Saint Ambrose His Father was made Prefect to administer the affaires of France when his sonne was born there appeared a swarme of Bees as hee lay in his Cradle who sate upon his mouth and covered his face all over and at last flew so high into the aire that they could not bee seene which wondrous thing his Father with his Mother and Daughter beheld commanded the Nurse not to drive them away and presently spoke these words Si vixerit infantuliâ—s iste aliquid magni erit that is if this infant live he will be some great man Which thing was truly fulfilled in his mellifluous Writings afterwards he came to Rome his Father being dead being accompanied with his Mother and his sister and another Virgin who had a sister called Candida where this yong man gained wonderfull knowledge in the liberall Arts and was not which is a thing too common with young beautifull personages infected with the sinnes of that populous
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
Beda Dei famulus Presbyter Monasterii Apostolor Petri Pauli quod est ad Wirimudam Ingiruam c. omnem meditandis scripturis operam dedi Hee was sent for to Rome by Pope Sergius that he might discourse with him Bede being so famous in all parts for his vertues and science The Epistle of that Pope is to be seene in the third Tome of the generall Councells and begins in these words Opportunis ergo c. the subject of it was that there was a great need of the advice of learned Divines to settle the Churches peace and he was knowne to be able in the study of Theology and therefore was desired to repaire to Rome with all convenient speed but it is concluded by the best Historians that he stirred not out of England He was wonderfully modest and did never hunt after preferments but contented himselfe with that life and daily study in his readings oftentimes he was so devout that hee would shed teares abundantly and after he had done reading he would fall to prayers for he would say that prayer was of great force to get the true understanding of Gods Word O famous instrument to Gods glory who not onely was fervent in his prayers but exceedingly both by life and learning edified the Church of Christ. Hee hated idlenesse and would say hee thought there was so much worke to doe for a Divine in so little a space of time that hee ought not to lose any of it it is imployment keeps the soule safe and sound He did not begin to take this taske upon him when the Sun was setting in his old age or begin to live when he should dye no he offered God his youth and began in the strength and prime of his age He was a Bee in his owne hive he dressed his own Garden hee managed his owne affaires forgetting all desire of honour and riches which bringeth with it miserable and stupendious effects And for pleasure and delights of the World we must deale with it saith hee as men doe who buy and taste honey onely touch it with the tip of the finger not with our whole hand for feare of surfeit He had many famous Schollars which he provoked to study by his owne example in a word he was full of knowledge charity devotion and chastity For his person he was of a comely stature grave in his going of a lofty voyce pleasant of speech comely of countenance and pleasantly severe Being aged 59 yeares in the yeare of Grace 731 he finished the Catalogue of his Workes but it is not on all parts resolved justly what yeare he dyed in Marianus Scotus saith in the yeare of oâ—r Lord 729. Sigebertus saith in the yeare 731. Trithemius saith in the yeare 733. Some have much erred who say that he dyed in the yeare 700 but Baronius he approves them not How he departed this life is to be seene by an Epistle of one of his Scholars who after great commendations of him for piety learning patience and the like saith Gravatus infirmitate anhelitus hardnesse of breathing a little after Ascention day hee was sicke of it and had a tumor in his feet in his sicknesse hee was not any whit disturbed to appearance but would often exhort his Scholars to bee quicke in gathering notes from him for hee had not long to stay with them For my life said hee is uncertaine at the best and that man which goeth on wandring without any faith or constancy feedeth his thoughts and cogitations with vapour no man knoweth what will happen in time to come howbeit God governeth all men in the midst of all perills and dangers and many times on the contrary hee bloweth upon us a strong winde or tempest of adversity And that life is good and best to be esteemed which is led in honesty and vertue for at the day of death it will trie it selfe for the day of death is the Master and judge of all other dayes being the tryall and touch-stone of all the actions of our life then doe wee make our greatest assay and gather the whole fruit of all our studies and he that judgeth of the life of a man must looke how he carrieth himselfe at his death for the end crowneth the workes and a good death honourerh a mans whole life There was a young man one Witberch that spoke to him and said Loving Master there is something left to write to which he answered and said it was finished and so cald him to hold his head and then singing Gloria Patri Filio Spiritui Sancto with cheerefulnesse he breated out his Spirit and slept in the Lord. Many famous men have praised him as Hildwines and Marianus Scotus Albinus Flaccus termes him Eximium Doctorem and Amalarius calls him Venerable according to that Verse Hic sunt infossa Bedae venerabilis ossa So also St. Boniface the German Apostle calls him sagacissimum scripturarum Indagatorem I should bee too large should I reckon up each particular praise that is given to this Father yet I cannot let passe that which Trithemius speakes of him in his Ecclesiasticall Writers He was saith he uncorrupt of life devout in heart full of knowledge wondrously industrious excellently acute usually reading the Scriptures adorned and graced with all sorts of vertues a witty writer Possevinus speaking of him useth these expressions Ingentibus Dei dâ—nis doctrina sanctitate ornatus c. that is adorned with the great gifts of Gods Spirit with learning and sanctity a diligent Writer full furnished with wit and wisedome wondrous charitable devout humble patient in a word a patterne to Preachers a lanthorne shining into all parts c. So doth Cardinall Bellarmine extoll him also But I shut up all in these wordâ— Hee did much and suffered much to defend Gods Truth and to propagate the Gospell of Iesus Christ. Hee flourished in the time of Gregory the Great and long after to the yeare 750. being the ancient glory of our English Nation and a man of greatest worth and learning of any in his time So after hee faithfully shewed himselfe a worthy Steward a carefull Watchman a painfull husband-man a powerful Labourer a learned Priest in the thirteenth yeare of his Primacy God cald him from hence His Sayings He is a sluggard that would reigne with God and not labour for God In the promised rewards he takes delight but the commanded Combates doe him affright Flattery is the nurse of sinne which like Oyle doth feed the flames of sinfull affections True love doth love truth judge in truth strive for truth and finish Workes with truth None doth ascend into Heaven but hee that doth descend from Heaven Therfore he that will ascend into heaven must joyne himself by true faith and love unto him that descended from Heaven knowing that hee cannot ascend into Heaven but by him that descended from heaven It is lesse labour to resist carnall pleasure unknowne than
men of God but the just are more particularly so called not by the reason of creation or generation but of that interest they have in him by the way of regeneration if therefore thou be a man of God looke not after those things which may draw thee aside from the love of so good a God and gracious Father Idem in 2 Epist. ad Timoth. cap. 3. Let it not trouble thee if this man live in tranquillitie and thou thy selfe in tribulation God will have it so it is hee that hath put thee into the combat thou must therefore sweat hard before thou come off with victory Where as he that comes forward in the World goes backward in grace and miserable must that mans estate needs bee that goes laughing to destruction as a Foole to the stocks for correction I have here set them downe as they bee registred Bellarmine 1 Vpon the lesser Prophets Hosea Jonah Nahum Abakkuck 2 Vpon all Saint Matthew 3 Vpon Saint Mark. 4 Vpon Saint Luke 5 Vpon Saint John 6 Vpon all the Epistles of Saint Paul 7 In his Commentaries on the Evangelists and on the Epistles hee hath so imitated Saint Chrysostome that he is styled Saint Chrysostomes Abbreviator that is Saint Chrysostomes Epitomiser or Abbreviator An. Christi 1080. Sanctus Anselmus ANSELMVS THat the Reader may reape the more satisfaction concerning this famous Father of the Church St. Anselmus who was Arch-Bishop of Canterbury I thinke it very fit to speake something of his Country and Parents His fathers name was Gundulphus and his mothers name was Ermerberga both of them well and nobly descended and both of them abounding with wealth lived in the holy state of wedlocke a long time in the City Augusta Which City lying on the confines of Burgundy and of the Longobards was the birth-place of this noble Matron and she made Gundulphus of a stranger a Citizen of the same place she was the more devout for her husband followed his secular affaires and hath bin censured of some as too profuse and prodigall But Ermerberga with great care and providence lookt to the government of her family and kept all things in comely order of an upright modest carriage and sweete behaviour to all her neighbours Yet Gundulphus before his death despised the world and the affaires of it and so entred into a Monasticke course of life This Anselme being put to learning proved excellent in it at foureteene yeares of age and then his Mother dying he lost the best Anchor to his ship and so having want of good councell and mother-like instructions he began to faile of his former good intentions and did give himselfe a while to the vaine sports of this world and neglected his learning and former studies so soone doth youth if not well governed follow fast to its owne ruine But God who had otherwise disposed of him and intending to use his labours in the Church did by the good motions of his blessed Spirit speedily reduce him for his father did prove wondrous strict unto him and the more humble this Anselmus was to his demands the more did he seeme to be exasperated against him so that Anselmus did fully resolve to travaile and not to live under his father who was so severe against him and hee was so hard put to it that in his travaile fainting and being without â—ny refection hee was forced to eate snow to quench his thirst So having spent some three yeares in Burgundy and France he came into Normandy where he hearing of the holy man Lanfrancus desired to see him and speak with him and if he could so farre prevaile intended to put himselfe under his government and tuition Well hee obtained his desire and so was admitted for one of his Scholars and being now held hard to his study night day his body was brought downe with Watchings and Fastings so that he did begin to repent this hard course of life and thereupon resolves to turne a Monke intending as he said to dedicate himselfe wholly to the service of God And so having well pondred the case with himselfe hee comes to Lanfranck and desires to know which of these three courses were the best for he intended to follow his father-like directions and his prescriptions should be a law unto him either to enter into some Monastery or to live an Hermit or else to enjoy his fathers meanes and to distribute it to the poore his Father now being dead Lanfrancus deferres to resolve himselfe but he advised him to goe to the Bishop of Rhone and to follow his grave Councells who was called at that time Mauritius Anselmus comes to the Bishop through the great Woods rhat are hard by Becc he having here propounded his minde the good old Bishop commends unto him the Monasticke life as most sit and profitable for him whereupon this Anselmus resolves to enter himselfe a member of the Monastery of Becc being now seven and twenty yeares old and one Herlvinus being Abbot an old honest man and had setled that Monastery with his owne revenues into this Anselmus being entred set himselfe studiously to imitate the vertues of the chiefest and holyest men and was so strict in holinesse of life that in three yeares space hee was admired and beloved of all What shall I speake of his Watchings his Fastings his Meditations How wisely and prudently did he convert one Osberne a wild young man how carefull was he in the visitation of the sicke How vigilant to confirme men in that course of life What famous Treatises did he write What Questions and doubts did hee resolve How mainly did he contemne the World How bitterly did he repent him of his sinnes How constant was he in prayer So that living thus holily not onely Normandy tooke notice of him but all France and Flanders and his fame was spread into England so that many of all sorts resorted to him for Counsel Thus by his worth and piety that Monastery increased within and without within with Piety Learning and good Discipline without with faire and large possessions and meanes given to it And now this old Herlvine being not able to undergoe the weight of that charge committed the administration of it to this Anselmus who having this imposed upon him how wisely and faiâ—hfully did he performe it Did hee not distribute with discretion meanes to such as wanted did hee not settle good Orders in it And now at this time the old Abbot Herlvine yeelding to death all the Brethren with one consent resolved upon this Anselme but he with words and teares denyedit but at last their eagernesse and the Arch-bishop of Rhones exhortation prevailed and so he is made Abbot the inferiour matters and causes of the Monastery being referred to the care and charge of the Brethren Ipse Dei contemplationi monachorum eruditioni admonitioni correctioni jugiter insistebat that is He was daily in Divine contemplations and instructing the Monkes with admonitions corrections and comforts
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
restrained the persecution Did not he being sent for to Rome oppose the Schismaticks that hee stopt their mouthes and so by his care and diligence peace was restored to the Church Did hee not so gaine the love of Prince The obaldus that he was joyfull and ready to part with all his titles and dignities and means for the maintenance of Gods Churchâ—â— Oh should I or could I indeed reckon up all his eminencies and gracious endowments How incredible nay how unimitable are they For God brought mighty things to passe by this Saint Bernards meanes Take his commendation as one gives it him Serenus vultu modestus habitu circumspectus in verbis in sacra meditatione assiduus c. that is Of a gracious countenance a modest habit circumspect in his words assiduous in meditation devout in prayer strong in the faith patient in hope made up of charity chiefe for humility principall of all in piety in counsels provident powerfull in deeds never idle rejoycing when reproached modest to petitioners flowing with abundance of wisdome vertue and grace with God and men apt in speech fitting himselfe to his auditory admired for his dyet and not affecting any earthly promotions nay he is termed Olivaspeciosa Vitis fructuosa Palma florida Cedrus multiplicatâ— vas Electionis vas Honoris in domo Dei vas auri solidum c. that is A beautifull Olive-tree a fruitfull Vine a flourishing Palm-tree a lofty Cedar a vessell of Election a vessell of Honour in the House of God a pure vessell of solid Gold set with precious stones He foretold his death and hee that desires to read copioâ—sly of each circumstance there is an Epistle extant to Arnaldus an Abbot thus much in briefe after so many great labours in the Churches cause having happily finished his â—ayes being the first Abbot of that place at the age of sixty three yeeres having setled above a hundred and sixty Monasteries for Religion He sickned and commended his soule devoutly into Gods hands a great concourse of people shedding teares for the losse of such an Angelike man This hapned in the same yeere that Eugenius the third of that name an holy man departed this life Anastastus succeeding him in the Roman See then reigning that illustrious Fredericke over the Romans and Ludovicus that godly Prince the sonne of Ludovicus governing France Hee was buried on the Calends of September with great state and pompe Anno 1130. Bernard his Sayings Of sloth Sloth is a certaine languishing sluggishnesse of the minde whereby one neglects to begin that which is good or to finish that which is begun Of brotherly love Then selfe love is just and temperate when that which is withdrawne from pleasurable vanitie is bestowed to relieve our brothers necessity for true love regards the common good Helpe is in vaine expected where punishment is deserved Expectation from others must be according to our dealing with others Of Ambition Ambition is a gilded misery a secret poyson a hidden plague the Engineere of deceit the mother of hypocrisie the parent of envy the originall of vices the moth of holinesse the blinder of hearts turning remedies into diseases and medicines into sicknesse Of Gods love God loved us sweetly wisely and valiantly sweetly because hee put on our flesh wisely because hee was blamelesse valiantly because hee suffered death Learne therefore O Christian from Christ how to come to Christ Learne to love him sweetly lest we be allured wisely lest we be deceived and valiantly lest we be subdâ—ed and vanquished The Soules three estates There are three estates of holy souls the first in the corruptible body the second without the body the third in the glorified body The first in warfare and unperfectnesse the second in rest and quietnesse the third in perfect felicity and happinesse Of the hearts Ascension There are foure degrees of ascension first to the heart secondly in the heart thirdly of the heatt and fourthly above the heart In the first God is feared in the second his counsel is heard the third is the desire of Christs comming the fourth is the fruition of Gods presence Saint Bernard when he entred the Temple or any other holy place when he came to the door of entrance said thus to himselfe Stay here all my worldly thoughts all vanity that I may entertain heavenly meditations His Works are these that follow registred by his owne Scholer who wrote his Life and by Cardinall Bellarmine Such as are reckoned by Godfrede his Scholer are these 1. Homilies in praise of the Virgin Mary 4 books 2 Of the degrees of Humilitie one book 3 Of loving God one book 4 Apologie to William one book 5 Of Precept and dispensation one book 6 Exhortations to the Souldiers of the Temple 7 Of grace and Free will 8 Of consideration five books 9 Sermons on the Canticles 86 books 10 Epistles to divers 351. 11 On Saint Malachies life the Bishop of Ireland These are of the second order and no doubt to bee made of them as Bellarmine Writes 1 Of the Lords comming seven sermons 2 On the Vigils of Christs Nativitie 6 sermons 3 On Christmasse day 6 sermons 4 On New yeeres day 3 sermons 5 On Twelfth day 4 6 On the first Sunday after the Epiphany two sermons 7 On St. Pauls conversion two sermons 8 On Candlemas day three sermons 9 On Septuagessima two sermons 10 On Quadragessima seven sermons 11 On St. Benedict one sermon 12 On our Lady day three sermons 13 On Palme-sunday three sermons 14 On Easter day foure sermons 15 Sunday after Easter two sermons 16 On Rogation weeke one sermon 17 On Ascension day one sermon 18 On Whitsontide one sermon 19 On St. John Baptists one sermon 20 On Saint Peter and Paul foure sermons 21 On David and Goliah one sermon 22 On the seven houres three sermons 23 On St. Victor two sermons 24 On St. Mary Magdalen one sermon 25 On our Lady day five sermons 26 On these words it is a great signe one sermon 27 On the Virgin Maries birth day one sermon 28 On Saint Michael two sermons 29 On All Saints day five sermons 30 On St. Malachies one sermon 31 On Esayes words five sermons 32 On St. Martine one sermon 33 On St. Clement one sermon 34 On Saint Andrews Eve one sermon 35 On Saint Andrews day two sermons 36 On Humbertus one sermon 37 At the Dedication of a Church six sermons 38 On the 90. Psalme seventeen sermons 39 On divers Arguments 35. 40 Of the depth of the heart foure sermons 41 Of conversion to the Clergie one sermon 42 Short sermons 66. 43 Of the gifts of the Holy Ghost one sermon 44 St. Bernards sentences 45 A Declamation on that saying We have left all Those of which there is some doubt made are these 1 To his Brethren 2 Meditations 3 Of the inward house the soule 4 Of the order of life 5 Of the Ladder of Monks 6 Form
made many sermons to the people and did not he compile that worthy piece that is termed Vitiorum Destructorium which is indeed the very undermiâ—er of the Kingdome of sinne and darknesse these workes are so able to defend themselves that I neede not spend time to lend praise to them Fourthly as his learning was great his pains wonderfull his Scholars famous his Workes unreproveable so his life and conversation was as upright and honest Certainly he who did take such labour to kill vice in others would not harbour it in his owne soule Are not those his remedies which hee hath prescribed against the Capitall sinnes demonstration sufficient that his aime was to kill them are not all his arguments against them as so many Engines unresistable who is so ignorant of his pious intention that knowes not the reason why he entred into that strict course of life but that he might be the more free from the snares of the world and that he might have the more time and space to give himself to prayer watching fasting meditation and godly writing and what ingenuous spirit but knowes that writing many books is wearinesse to the flesh as Solomon speakes and did not he write many and those solid ones which must needs take up most part of his time adde moreover the set houres of his publick exercises which could not be performed with that generall applause as they were had not hee in private spent much time in molding them so that these things considered seriously who can finde almost in all his life any time for to be idle or ill imployed in did hee not all his life rather chuse to live poorely as holding that to bee the lesse subject to any incombrances was hee not alwayes a friend to the poore as well knowing whose Members they were and to whom they did belong And as his Life was full of Charity and labour so it was as spotlesse and innocent free from suites and needlesse contentions so that in all his deportments he shewed himselfe a patterne of meeknesse temperance and sobriety And to conclude when it pleased God to call him from earth was not his heart and soule ready to be offered Saint Pauls Cupio dissolvi was his resolution and at his death was he not of all learned pious and devout men generally lamented aswell knowing what a great labourer was then called to rest so after a religious devout humble and laborious life he departed quietly in the Lord being in his time the glory of the Pulpit the Father of scholars and the light and grace of the Schoole-men He departed in the yeare of our Lord 1245. in the reigne of Fredericke the second then Emperour Some of Alexander Alensis his wise and religious Sayings collected out of his Workes Of Charity Charity in the soule of a man is like the Sunne in the Firmament which spreads his beames upwards downewards upwards towards God the Angels Saints downwards to the Creatures especially to the poore that are good and as the Sunne shines upon the good and bad so true charity dilates its beames to its enemies Destruct vitior pa. 7. cap. 12. Num. 3. Of Patience A soule patient for wrongs offered is like a man with a sword in one hand and salve in another could wound but will heale Part. 6. cap. 26. Of Faith What the eye is to the body that is faith to the soule t is good for direction if it be well kept as Flies doe hurt the eye so doe little sinnes and ill thoughts the soule par 6. cap. 32. Of the detestation of Covetousnesse It deserves hate of all men for sixe reasons First because it is a sinne against Nature making the desires of the soule terrene whereas they should be Celestiall Secondly from the many curses that are laid against it in Gods Word Woe to them that joyne house to house Esay 5. Thirdly from the many evills it subjects a man to it is the roote of all evills Fourthly it makes a man a foole Thou foole this night c. Fiftly it causes strifes and contentions From whence are strifes c. Sixtly it brings men into snares which drowne them in perdition Destruct vitior page 44. Of the Sinne of Lying Every lye is odious but that most which is against the poynts of Faith as to say that Jesus Christ was not borne of the Virgin Mary c. Faith must bee defended not opposed Dectruct page 52. Of good Counsellours Such should be holy in their lives true in their words righteously zealous and wise by experience par 4. cap. 44. in Destruct Of the danger of customary sinnes Custome in sinne enticeth and invadeth youth tyes fast and bindes age deceives and infects the affections subverts the judgement and is hardly cured par 5. cap. 2. num 11. Of Humility An humble man is like a good tree the more full of fruit the branches are the lower they bend themselves par 4. cap. 48. num 6. Of teares and weeping Shed teares of compunction of compassion of devotion weepiâ—g availes not if it bee feigned for vaine things immoderate for the dead or the crying of the wicked in Hell torments par 4. cap. 52. num 5. An. Christi 1264. Bonaventura BONAVENTVRVS IN many Authours this Seraphick writer was called Iohn Gerso the Cardinall of Paris thinkes that hee was called Eustachius some have term'd him Eustathius others Eutychius but the most call him Bonaventure the reason why hee was termed Eustathius or Eustachius was because in all his disputations had at Paris with the Grecians he stil was constant and resolved to defend the truth with all solidity and gravity Hee was borne in Etruria of the Greeks called Tyrrhenia one of the most flourishing parts of all Italy called at this day Tuscany his fathers name was Ioannes Fidantius his mother Ritelia both of great Descent wondrous devout and full of charity who had this sonne borne to their mutuall joy in one of the ancientest and renowmedst Cities of all Tuscany called Balneo-Regium in English The Kings Bath This Bonaventure in his youth shewed what he would prove afterwards for as he was mainly addicted to study so he set himselfe to follow that way and those men which were most holy and learned in those times principally Alexander of Hales the glory of that age as also Ioannes Rupellius with many others and for certaine it is that age was as active and full of Disputations as any could be so that Bonaventure could not want occasion or opportunitie for exercise For his feature and proportion of body though as Nazianzen said in the life of Saint Basil his minde was so adorned that hee would passe over all the praise of his outward parts yet he doth plainly say that Saint Basil when he was young was of an able strong constitution comely proportioned gratefull in his behaviour of an heavenly aspect So I may say of this great Doctor though his soule was richly decked
with graces his body did not want it's persections for he had a proper stature a grave pleasing and winning countenance and he was so healthy by nature that seldome or never did any disease or sicknesse torment him But I passe from all those outward decorements and will take a view of the gifts of his minde Being entred into a devout course of life who can but admire his innocence and integrity of life it was so eminent that Alexander Alensis would say Non videri Adam in Bonaventura peccasse that is that Adam seem'd not to have sinned in Bonaventure And was not his meeknesse and humility as great which indeed is the Basis and ground-worke the Mother and Mistris of all vertues and that he might not forget the practice of it did hee not ingrave in his study that sweet saying of our LORD JESUS Learne of me for I am humble and meek Doth he not in all his Writings lively expresse it for with what simplicitie is his stile composed off only for that hee writ for the good of simple men as he saith and was not hee as carefull to keepe his conscience unspotted and pure Did he not use ordinarily to say He could not forget his appearance before the great and terrible Judge And they that please may reade the commendation that Gerso Chancellor of Paris gives him for the care he had of it Nay such was his study of humility that lest at any time his mind should swell with pride or ambition he would put himselfe to servile and inferiour offices as to sweeping of roomes washing of vessels and making of beds which many thought too base to be performed by such an holy and Religious man yet nor any nor all these seem'd so to him hee knew how to bring good out of them for he would say they kept his body from pride and idlenesse Who when hee thinks of Bonaventures care for the poor and sick but will admire him how cheerfull was hee in ministring to them how diligent in visiting them though their diseases were noysome and in some sort dangerous it may be said of him as Gregory Nazianzen said of Saint Basil qui hominum leprâ laborantium vulnera curavit osculatus est that is who both healed the Lepers and kissed their sores hee spent much time in these actions yet perform'd the houres at his study so that he seem'd to be one who had a care to redeeme the time if he knew any troubled in minde hee would not leave him till he had given him comfort if any was poore what care would hee have to get him provision where any was falling from the truth how earnest would he be to recover him To come to his spirituall exercises of Meditation Contemplation and Prayer Did hee not make his head a fountaine of teares Was it not his chiefest care in all his Meditations to inflame the hearts of his Readers to kindle the fire of devotion in their breasts Hath hee not shewed the vertue matter forme end and distinction of Contemplation and Meditation Hath hee not laid forth the parts effects fruits times of prayer And in all his labours is that saying true of him that his words were not inflantia but inflammantia that is not high swelling puft up but inflaming such as moved compunction stird up zeale did work mortification and produced repentance in the hearts of his auditors What might not I say of his patience in bearing injuries Of his true valour in undergoing labours Of his contentednesse in refusing great Honours Of his wisdome in managing himselfe in all publike meetings Of his prudence in government But let us take a short view of excellent learning and admired Scholership who in this kind flowed more than he it is without all question that he attained not to such an height onely by his labour but also by the helpe of the blessed Spirit of God Yet his labour was great and constant he hated idlenesse He read over the whole body of the Fathers and made that famous piece which hee cals his Pharetra by the Works and Sayings collected out of Saint Gregory Saint Ambrose Saint Augustine Saint Hierome Cyprian Chrysostome Isidore Anselme Bernard Cassiodore and divers others hee was so diligent in holy Writ that he did write two Bibles out with his owne hand hee was so conversant in the sacred Scriptures that he had most of them by heart One of his Bibles is at the place of his birth kept as a treasure in the Church the other reserved in a famous Library as a testimony to future ages of his labour Now observe his happy progresse which hee made in Paris and indeed how could such a diligent Bee as Bonaventure was but gather honey from such able Instruments as there then was to omit many others these two were of note Albertus Magnus and Alexander Halensis so that by the Learning of these men Paris was to Thomas Aquinas and Bonaventure as once Athens was to Saint Basil and Nazianzen After the studie and paines of three yeeres in Paris Bonaventure was by the good liking of all held fit to be publike Reader in Divinitie there which hee so divinely performed that Gerso sayes of him thus Nescio si unquam talem Doctorem ac Bonaventuram habuerit studium Parisiense I know not saith he whether ever the Universitie of Paris had the like Doctour as Bonaventure was The first Worke hee set out at Paris was Expositions and Comments on the bookes of the Master of Sentences Hee also made an Hexameron on the first Chapter of Genesis which all men lament that hee brought it not to perfection but it was so well liked that hee had the Archbishopricke of York in England offered him for his labour which Dignity he modestly refused when as he was made and appointed Chiefe of his Order hee stopt the mouthes of all Adversaries by his example wisdome moderation learning and good constitutions hee was meeke and courteous to all rather working men to obedience by faire exhortations and entreaties then by force and rigour His generall Learning is divided into three parts his exposition of Scriptures his Tracts his interpretation of the Sentences In all his Works appeare Learning study exercise Tri-themius sayes of him to his eternall prayse that he was matter not words subtile not curious eloquent not phantasticall His actions were as renowmed as his Works what journies did hee undertake to relieve the poore to profit the Churches to reconcile differences this I cannot omit that when as by the death of Clement the fourth at Viterbium there was no Pope but a great dissention amongst the Cardinals for three yeeres together when as they had so ordered that the choice of the Pope should be put to Bonaventures choice hee contrary to all their expectation chose a stranger a man of excellent parts one Theobald Archdeacon of Leige whereby he stopt a great quarrell and withall shewed his great