it was for profit in both these hee shewed exquisite eloquence and depth of judgment as well knowing what he did He doth not use any circumlocutions hee desired rather to give the best then much and naughty His stile is no where languid or dull he strives to refresh to stirre up to comfort the Reader for the learning and sincerity that you shall find you may admire him In briefe hee hath so done all that none but the malicious can speak against him or his Works This and a great deale more doth that learned Erasmus speake of our Arnobius so that who pleaseth to read his prayses at large may view them set forth in the Epistle Dedicatâ—ry before the Commentary on the Psalmes printed by Frobenius This Arnobius flourished in the time of Dioclesian from the yeere of our Lord 290 to 300. Arnobius sayings Of Prayer It is the bed of a sick and weake mans soule refresheth in tentations and keepes warme the actions of grace In Psal. 41. Of Despaire He that fals into Despaire is like a ship that looseth her Anchors and runs on the Rocks In Psal. 42. Of Persecution Persecution brings death in one hand and life in the other for while it kils the bodie it crowns the soule In Psal. 45. His Writings 1 Seven Books against the Gentiles 2 Commentary on the Psalmes 3 A learned tract of Rhetoricke hee died under Dioclesianus the Emperour An. Christi 326. The life of Eusebius Caesariensis EVSEB CAESARIENSIS EVsebius Bishop of Caesarea Palaestina formerly called the Tower of Strato for his great friendship towards Pamphilus sirnamed also Pamphilus being Scholer to Dorotheus the Eunuch a most learned man and a most diligent searcher of the Divine Library with Pamphilus was so famous among all the contemporary Bishops of his age for his knowledge in divine and humane Learning so that his deserts were celebrated with this most noble Eulogie of the Emperour Constantine who would often say That it was Eusebius happinesse to bee worthy to be Bishop not onely of one City but of the whole World A praise of an high straine beseeming an high place Indeed mens abilities should be answerable to their dignities greatest perfections are fittest for greatest places and promotions If Moses be placed over all the Israelites as supream Judge his endowments ate proportionable but with his employments his measure of spirit is abated and part resteth on the seventy Elders who were fitted for the like performances He that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Over-seer and such had need bee furnished with more then ordinary gifts for correcting of vice instructing the ignorant making straight that which is crooked Such were the manifold endowments of this Reverend Bishop Eusebius And for his eloquence Saint Ierome stiled him Romani eloquii Tubam the Trumpet of Roman elocution Eloquence in a Minister is a singular ornament Moses was fearfull to take up Gods Embassage not being eloquent but slow of speech therefore God appointeth his brother Aaron for his helper The lineaments of a Picture make it no exquisite without colours and varnish they make it beautifull Oftentimes a faire out-side leads us to the finding of hidden worth within and the phrase or stile of writing sets a lustre upon the matter Luther caused to be painted over his study doore Verba sine rebus Erasmus Res sine verbis Lutherus nec res nec verba Carolastadius res verba Melancthon Words without matter Erasmus matter without words Luther neither matter nor words Carolostadius both matter and words Melancthon Thrice happy Melancthon judicious and eloquent Omne tulit punctum qui misâ—uit utile dulci. The same was the commendation of Eusebius That he was a defender of the Arrian Heresie and a corrupter of the Nicene Synod some Writers affirme either deceived by the affinity of name and dignitie which he had with Eusebius first Bishop of Berithus in Palaestina and afterward at Nicomedia in Bythinia Captain of the Arrians or else induced to that beliefe because Eusebius of Caesarea would not consent in the Nicene Councell to the propounders of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Consubstantiall but after a long inquisition and examination of the said word done by him not maliciously but rather out of sincere pietie for when many of the Bishops would have the word Homousii as excluding a multitude of gods inducted by Arrius and most of the Bishops did sharply oppose the acception of the same word as introducing the opinion of Sabellius who held that the Father Sonne and Holy Ghost were but one person through their diversitie of opinions Eusebius being doubtfull to whether part hee should assent Eustathius Bishop of Antioch accused afterward by Cyrus Bishop of Bexoen opprobriously termed him a Favourer of the Arrians and a corrupter of the Nicen Faith Eusebius on the conâ—rary affirmed that hee neither favoured Arius nor corrupted the Nicen Faith but that Eustathius did introduce the perfidious opinion of Sabellius Lastly when it was declared by the Fathers that this word Homousii did not take away the distinction of persons which were of the same Nature and Essence hee subscribed to the Decree of the Homousii or Consubstantialls and by the Fathers command hee composed that Nicene Creed which is now sung in the Church A singular stayed discretion in a man of authority and eminent dignity not rashly to suffer any noveltie to creep into the Church without examination how farre forth it may prove profitable to the good of the Church especially in matters of greatest importance such as this concerning the Deity 's essence and manner of existence which is well distinguished by the Schoolmen every person in the Deity say they is alius alius sed non aliud aliud the former notes the distinction of persons but the later their essence to be the same and undivided such as the Father is such is the Sonne and such is the Holy Ghost And that you may the better be drawne into the admiration of his eloquence take notice of some of his sentences which were like Gold Coine containing much worth in a little compasse they are here inserted Of the Law and Gospell Moses did write the old Law in dead Tables of stone but Christ did write the perfect Documents of the new Testament in living soules And the difference of the Law and Gospell may further appeare in this that the Law is a killing letter for it worketh death making us lyable to the curse For cursed is hee that continueth not in all things that are written in the Law to doe them but the Gospel is a quickning letter and supplies for our defects in not obeying the Law we being clothed with anothers righteousnesse the long white robes of Christs righteousnes the imputation whereof makes us as acceptable to God as if wee had fulfilled the Law in our own person Christ having actively and passively fulfilled the whole Law for us by
of honest life 7 The Monks Looking Glasse 8 Divers sermons 9 A description of his Monastery 10 The lamentation of the blessed Virgin 11 The doctrine of St. Bernard 12 Homilies on them that went to Emaus 13 Of Gods love 14 Of the nature and dignitie of divine love 15 On the Lords Passion 16 A Tract of the Passion 17 St. Bernards Rhetorick 18 Of the manner of living well to his sister 19 Of Conscience 20 Sermons on divers Arguments 15. 21 Vpon that Salve Regina 22 An Epistle to one to shew what God doth require of us 23 Of Burtheâ—s Cardinall Bellarmines judgement of these is this some of these are known manifestly not to be Saint Bernards yet are full of weight and profit Some of them have their Authours names noted some are so slight and not any wayes relishing Saint Bernards stile nor spirit and some are so like his Works that it is hard to make distinction of them those that either for curiosity or satisfaction desire to know may see the Cardinals observation upon each Tract in his booke of Ecclesiasticall Writers pag. 142. 143. An. Christi 1145. Peter Lombard PETER LOMBARD HEaven hath been pleased to send many famous Divines into the world who like Embassadours comming from our Lord and Saviour Jesus Christ have expounded the Gospell of Salvation and defended it from the schismaticall interpretation of Hereticks As therefore Solomon saith memoria justi cum laudibus the memory of the just is pretious and praise-worthy it must needs follow that the praises of these deceased holy Fathers will encourage others to give God thanks for raising up such worthy instruments in his Church and also in their lives and conversations to follow their example Amongst the other renouned Fathers famous for Learning soundnesse of Doctrine Piety and integrity of life Peter Lombard deserves a prime place For as it is a Divine gift above the nature of man to instruct men concerning God and Religion and to move and incline their minde to piety and sanctimony of manners so it is necessary that Divines should bee furnished with Ecclesiasticke Eloquence and sentences to bring about this great work which famous men even from the first infancy of the Church have endeavoured and laboured to effect And from hence proceeded so many Greek and Latin Commentaries Meditations Homilies Precepts and Ecclesiasticall instructions written by the holy Fathers who that they might by their laborious writings illuminate the Church in mysteries of salvation were all brought up to scholasticke learning that some by Commentaries some by Sermons and some by Sentences might all helpe to edifie and build up the Church of God And this Father the most renowned Peter Lombard of Novaria Bishop of Paris was as Sixtus Senensis and others have written by all Schoole Divines for a certaine singular excellence of Veneration called the Master of the Sentences upon whose compendium of Divinity and Volumes of innumerable disputations the most learned Divines of the most famous Universities in the whole Christian World have elaborately written He was contemporary with Gratian and as hee gathered Canons and was the Master of the Canons so he collected out of the sentences of Ambrose Hillary Augustine Cassiodorus and Remigius suppressing their names most learned sententious Commentaries on all Davids Psalmes and on all Saint Pauls Epistles inserting some things of accompt of his owne The Commentaries on the Psalmes begin Cum omnes Prophetas Sancti spiritus revelatione constat esse locutos The Commentaries on Saint Paul begin Principia rerum sunt inquirenda So that this Peter Lombard being endowed with all naturall qualities improved by education and learning in the schools and being also painfull and industrious to advance Religion to increase spirituall knowledge and to furnish Students in Divinity with most exquisite and mellifluous sentences so sweet so admirable and patheticall hee I say to this end collected the Sayings and Sentences of the Fathers which may be thence gathered and cited to various and divers purposes either to confirme any Doctrine to amplifie matters or to delight the audience Sentences being the Creame of wit the abstract and epitome of words for instruction necessary easie to be retained in memory as briefe rules of Life and Religion How ought then posterity to be thankful to this famous Father Peter Lombard who out of so many learned Divines painfully collected so many Sentences out of their Gardens gathering Divine flowers which are all bound together in his Workes And therefore although Laus est or atio bona alicujus enumerans praise is but the repetition of particular vertues and goodnesse Yet the life of this worthy Father would deserve a whole volume of praises fild with Encomiums and sententious Eulogyes but because they cannot reach his desert both for Piety Religion and Sanctity it will bee his best commendation to read some of his sweet Sayings collected out of his owne Workes Peter Lombard his Sayings Of Sinne. Every sinne that is not speedily by Repentance discovered becomes a new Sinne and the punishment of former sinne Of the Will There can no good dwell in us that cannot will good nor can we perfect good that cannot desire good Of the Law Death is not by the Law but by the fault of man but sinne is the procurer and efficient cause of Death because it turneth that which is good into evill For so Physicke is not the cause of Death though it discovers deadly poysons nor the Law discovering the poyson of sinne in reprobate men There are in us evill concupiscences and desires which are the Devills weapons whereby when God for sakes us he overthrowes us and gives our soules a deadly wound Of Predestination God condemneth none before he sinneth he crowneth none before hee over-commeth but he hath a definitive prescience of every ones will whereby hee shall bee condemned or crowned If God be for us by predestinating us before our being by our vocation when we were enemies by justifying us when we were sinners by glorifying us when we were mortall nothing can hurt us but all things worke for our good Of Gods Love If nothing can separate us from Gods love what more certaine and greater good can there be For he that loveth God cannot dye but it is death not to love God or to preferre any thing before the love of God therfore the love of God is a right affection of the minde which joyneth us to God and God sheweth his love to us in Christ whom for us hee delivered to death Of gifts Let none glory in the gifts of Preachers or men in that they edifie more by them for they are not authors of grace but ministers Of Love The reall vertue of Piety is the love of a pure heart a good conscience and faith unfeigned This is vertue which nothing overcommeth no fire or windes of persecution no flames of temptations can extinguish of this vertue it is said Love is as strong as
and repenting his intent he was by prayers restored to the use of his hands This Saint Ambrose freed a boy possessed with a Devill which left him as soone as he came neere Millain the Conjurers demanding of the Devil why he left him he replyed se timuisse Ambrosium that he feared Ambrose he was sent by Probus the Pretor Maximus being dead and Theodosius residing at Millaine Saint Ambrose being plac'd at Aquileia it so fell out that there was a Synagogue of the Iewes and a Grove of the Valentinians burnt by the Christians in so much that both these began to insult over the Orthodox Christians these Valentinian Heretikes worshipt thirty gods whereupon the Governour of the place sent word to the Emperour what was done and the Emperour commanded the Synagogue to be rebuilded by the Catholick Bishop of that place and revenge to be executed on the Agents which when Saint Ambrose heard hee presently sent an Epistle to perswade the Emperour to revoke his act and sent word that hee was ready to die rather then fulfill it So when hee came to Millaine the Emperour being at Church he treated of this in the presence of all the people and spoke to the Emperour divinely and couragiously in these words Ego te ex ultimo Imperatorem feci c. that is I have at last made you an Emperour I have delivered your enemies into your hands I have subdued those that rose against you I have confirmed you in the Empire and have made you triumph without your helpe or power and now will you triumph against God who hath done all this for you To whom when Sermon was done the Emperour replyed Oh Bishop you have this day spoken against us but this Ambrose did answer I have oh Emperour spoken for you and he did perswade him so divinely that the Emperour did revoke his former Decree nay the Bishop was so carefull to maintaine Gods honour that hee would not goe to the Altar untill the Emperour gave him his faith for it A worthy Champion and fit for such a place This you may see in his Letter to his sister Marcellina nay that miserable destruction and slaughter made in Thessalonica by the Emperours consent Saint Ambrose hearing denied him entrance into the Church untill he had done publicke acknowledgment to whom the Emperour said David the King did commit murther and adulterie to whom the Bishop Quem secutus es errantem sequere corrigentem that is as you have followed him in his fall so follow him in his repentance to which the milde Emperour did agree and submit The fame of Saint Ambrose his wisdome was spread farre and neere so that two mighty and wise men of Persia hearing his fame addrest themselves for Millaine and furnished themselves with many questions to aske him to try his wisdome so they came and staid disputing with him by an Interpreter from the first houre of the day untill three of the clocke at night and wondring at his wit and wisdome departed and taking their leave of the Emperour went to Rome to see Probus and so went home But now Theodosius leaving Italy and going for Constantinople and Valentinian being appointed Augustus for all Gaule there was a direct order under the name of the Senate by one Symmachus for the restoring of the Altar of victory and for the charges of the Ceremonies but St. Ambrose finding the plot writ to the Emperour and so wrought that Symmachus was not able to effect his desires but when Valentinianus was dead at Vienna then Eugenius undertooke the Empire and Flavianus the Prefect with Argobastes desired to have the said Altar restored which when Eugenius granted Ambrose hearing this departed from Millaine came to Bononia and so to Faventia where staying a while The Florentines entreated him to go to Thuscia which he yielded not desiring to see the face of that sacrilegious person and presently sent him a Divine Letter as you may read in his Works while he stayed in Florence there was one Decens in whose house St. Ambrose abode who had a son cald Pansophius who was possest with an ill spirit but by the prayers of S. Ambrose and the imposition of his hands he was restored He built there a great Church and therein laid the relikes of Vitalis and Agricola whose Corps were found in the Citie Bononia for they were promiscuously buried amongst the Iews Argobastes the Commander at the same time prepared for Warre and having raised a mayne Army overthrew the Adversaries being in banquet with the Kings of that people they asked him whether hee knew Saint Ambrose to whom Argobastes replyed hee knew him very well and loved him deerly to whom they replyed Ideo vincis quia ab Ambrosio diligeris qui dicit soli sta stat Therefore thou overcommest because thou art beloved of Ambrose who saith to the Sun stand and it standeth Saint Ambrose leaving Tuscia returned to Millaine when as Eugenius went to war against Theodosius Flavianus and Argobastes going likewise said That when they returned conquerors they would make the great Church in Millaine a stable for their Horses and try the Priests by force of armes but they fail'd for Eugenius fell by his owne souldiers and Theodosius got the victory which when Ambrose heard hee rejoyced and sent his Deacon with Letters to the Emperour to pardon those that were Agents and involv'd in that warre and then sent Iohn a Tribune afterwards Praetor to perswade the Emperour to spare those that had fled to Churches nay hee himselfe came to Aquileia and prayed for them whose petition the mild Emperour easily granted and falling at his feet confest he was preserved by his praiers afterwards went to Church and gave his three sons into the Bishops hands and died not long after About which time the corps of Nazarius the Martyr was found in a Garden not corrupted nor his haire on his head falne but the corps was redolent and so were buried in the great Church at Millaine by Saint Ambrose his care This Bishop was very abstinent full of watching and prayers diligent in writing never dining but on Sundays or at the Celebration of the Birth-days of the Martyrs Hee weakened his body with writing he had an especiall care for all the Churches wondrous couragious for Gods Truth mercifull he was also to the poore and captives at at time when hee was ordained Bishop hee gave all his money to the Church and to the poore all his Lands onely some reserved for the mayntenance of his sister hee bestowed on the Church hee rejoyced with those that rejoyced and wept with those that wept hee would weep when hee heard any Religious Priest to be dead because the Church wanted such men hee foretold his death Hee grieved deeply to see the covetousnesse of men who oppressed the poore A little before hee lay down sick hee reading the 43 Psalme in the sight of Paulinus there
appeared as it were a bright fire entring into his mouth and his face presently was as white as snow which so amazed Paulinus that hee could not write what came from Him the Captaine Stilicho had a servant possessed and Saint Ambrose healed him but hee after writ many false things and Stilicho should have punished him Ambrose hearing of it â—ad the servant to bee brought to him to whom Saint Ambrose said he should be delivered to Satan which came to passe immediatly Hee healed likewise Nicetius of the pain of his feet After he had ordained one Priest of Ticinum he fell sick and Stilicho hearing said That all Italie would be ruined when so pious a man died Foure Deacons in his sicknesse discoursing softly who should succeed him one answered Symplicianus and Ambrose by inspiration answered presently Senex sed bonus that is He is an old man but a good man at which they were affrighted which came to passe for Symplicianus did succeed him and Venerius succeeded Symplicianus Foelix governed the Church at Bononia Castus and Polemius bred under Saint Ambrose continued Deacons in Millaine before hee died hee was instant in prayer those that stood by heard him pray with his hands lifted up and so he departed this life and was buried in a Church called by his name with the confluence of abundance of people of all sorts and ages hee was another Elias and feared not to speak the truth before Kings and Emperours so that hee got the title Irrefragabilis Ecclesiae Doctor and is reputed amongst the most famous Fathers of the Latin Church Baronius and divers others have writ his life Saint Augustine prayseth Him highly so doe all grave Historians His Works that follow will prayse him in the gates Hee flourished under Grâ—tianus and Theodosius Emperours and died the third yeere after Theodosius which as Baronius says was in the yeere of our Lord three hundred ninety seven Sentences out of Saint Ambrose Against covetous desires and pride Men that are carried away with insatiable covetousnesse are as it were hurried to Hell with unbridled and untamed Horses What wealth or faculties hadst thou oh man at thy first entrance into the World what shalt thou have at thy departure why doest thou therefore torment thy selfe Against neglect of grace Gold is offered to thee thou doest not say I will come tomorrow and take it but art glad of present possession thou shunnest delayes and puttest aside all excuses but salvation is promised offered to our souls and few men haste to obtain it Confession of sins To accuse our selves is to acquit our selves he that confesseth his sins acknowledgeth Gods righteousnesse Confession takes off Gods anger Against anger Anger is the fire-brand of all evill resist it if you can if not keepe thy place the best station is thy patience Liberalitie It is not to be so much enquired how much thou givest but with what heart that is not liberality when thou takest by oppression from one and givest it to another Of Virgins The victorie of Virgins exceeds that of Angels for they live out of the flesh these live in it Ambros de officiis Victorie is most glorious after a combat difficult and laborious The circle of goodnesse is to use Justice in seeking wisdome in inventing fortitude in prosecuting and temperance in possessing that there may be Justice in the affection wisdome in the understanding fortitude in effecting and temperance in using We have all things in Christ and Christ is all in us If thou desirest to be cured of the wounds of sinne hee is thy Physician if thou art in a hot Fever of worldly affections hee is thy cooling Fountaine if thou art loaden with iniquitie he is thy Justice in necessity he is thy helper if thou fearest death hee is thy life if thou would shun darknesse he is thy light if thou seekest Heaven hee is the way if thou desirest spirituall food he is thy heavenly Manna Selfe accusation for sinne is the beginning of Justification for hee that declareth his owne transgression glorifieth Gods Justice by his confession Ambros. super Beati immaculati A cleere conscience should not regard slanderous speeches nor thinke that they have more power to condemne him than his owne conscience hath to cleere him He that giveth counsell to another should be exemplary in good works in learning in integritie in gravity that his speech may be wholsome and irreprehensible his counsell profitable his life honest and his opinion gracious Comfort should be given with milde gentlenesse not with rugged harshnesse that so it may rather pacifie sorrow and mitigate the fury of passion than stirre up in the minde any commotion Christ took upon him the nature of man that he might confirme man Again Christ suffered himself to be overcome that hee might overcome by his sufferings Againe saith this Father wee owe God all that we have for our creation O then what do we owe him for our preservation Again he saith what have wee that we have not received yes saith hee sins of all sorts and degrees His Works in the Pariâ—ian Edition 1549 are by Cardinall Bellarmine registred In the reading whereof you shall finde no lesse judgement then eloquence well beseeming such a Father Tome 1. 1 Of Offices 3 books 2 Of Virgins three books 3 Of the Institution of Virgins one book 4 To a devout Virgin one book 5 To a falne Virgin one book 6 Of Widdowes one book 7 Of Penitence two books 8 Exhortation to penitence one book 9 Of forsaking the World one book 10 Of the good of Death one book Bellarmine takes that book to a falne Virgin not to be St. Ambroses Tome 2. 1 Of the calling of the Gentiles two books 2 Of Faith to Gratianus five books 3 Of the Holy Ghost three books 4 Of Faith against the Arrians one book 5 Of the Incarnation one book 6 Of the Mystery of the Pasche one book Bellarmine allows not that of the calling of the Gentiles to be this Fathers Tome 3. 1 A Funerall Oration at the death of Valentinian 2 Another on Satyrus 3 Of the Resurrection 4 On the death of Theodosius 5 Ten books of Epistles 6 Sermons to the people 92. Bellarmine doubts some Epistles to be his and some Sermons Tome 4. 1 His Exameron six books 2 Of Paradise one book 3 Of Cain and Abel two books 4 Of Noe one book 5 Of Abraham two books 6 Of Isaac and the soule one book 7 Of Jaacob and a blessed life two books 8 Of Joseph one book 9 Of the blessings of the Patriarchs 1 book 10 Of Naboth one book 11 Of Eliah and fasting 12 books 12 Of Tobiah one book 13 Of Job and David three books 14 Of Davids Apologie one book 15 Of Solomon one book 16 Of Mysteries one book 17 Of the Sacraments six books 18 Of the dignitie of the Priesthood one book 19 Prayers before Divine Service 1 book 20
the Scriptures speake in these words ab initio Geneseos adultimum librum Regum insigne opus c. that is Questions from the beginning of Genesis to the end of the second of Kings a most famous worke in which saith he by way of Question and Answer Theodoret doth briefely and clearly explaine all the hard places of Scripture with admirable industry what pen can sufficiently blazon thy worth for his Commentaries on the Psalter doth not the same Senesis stile them Nobiles Commentarii that is Heroicke Commentaries and upon his Commentaries on St. Pauls Epistles doth he spare to commend him For saith he not Feruntur Commentarii in omnes Pauli Epistolas in quibus quantum fieri â—otest c. that is there are likewise extant Theodorets Commentaries on all St. Pauls Epistles in which as much as can be the genuine sence of St. Paul is succinctly elegantly orderly and piously exprest and which in Saint Pauls writings seemes to be most difficult sentences are joyned with sentences with wonderfull skill and Art to the great profit of the Reader And if I should enlarge my selfe which of the Fathers either doe not use his Authority with great approbation and commendation and all of them doe hold him an able judicious eloquent man he dyed being not very old but rather spent with labour and studies than with age and dyed in the reigne of Theodosius the yonger Emperour and was buried in the same Sepulchre in which that holy man Iacobus Nizibenus before mentioned was intombed His sayings of the government of the soule The delights of the soule are to know the Maker to consider the Workes of Heaven and to know her owne estate and being The soule knoweth all things wherefore he that knoweth his soule knoweth all things and hee that knoweth not his soule knoweth nothing The soule when it dyeth carryeth nothing with it but her vertue and learning and it seeks none other helpe wherefore all such as for the multitude of their sinnes and transgressions are hopelesse as murtherers blasphemers with such like wickednesse the justice of God and their owne deserts condemnes them unto everlasting death from which they shall never bee delivered But such saith he as have lived godly and carefully shall be by death delivered from the prison of the body and shall ascend up into a purer life and dwell in heaven for ever If the soule of man through sinne be once dead it is never againe revived but by the onely meere grace and mercy of the most gracious and ever-living God whose vengeance by his justice still waiteth the destruction of wicked and wilfull sinners therefore say the learned and doe conclude that blessed is the soule that is not infected with filthinesse of this World I have set his Workes as they are registred in two Tomes Printed at Collen 1617. Tome 1. 1 Vpon all the hard questions in Genesis Exodus Leviticus Numbers Deuâ—eronomy Joshua Judges Ruth and upon the Kings 2 Exposition of all the Psalmes 3 Vpon the Canticles 4 Vpon Jeremiahs prophesie 5 Vpon Baruch 6 Vpon Jeremiahs Lamentation 7 Vpon Ezekiel 8 Vpon Daniel Hosea 9 Joel Amos Abdiah 10 Micha Nahum 11 Habakkuk Zephaniah 12 Aggee Zâ—â—hary 13 Malachy to which are now added these 14 Vpon Moses Song Exod. 15. Vpon his Song in Deuteronomy Vpon Anna her Song Vpon Abakkucks Song Vpon Esaies Prayer Vpon Jonas Prayer Vpon Ezechiah's prayer Vpon the prayer of the 3 Children An Hymne of these 3. Virgin Maries Song Zachariah's prayer Symeons prayer Tome 2. 1 Vpon all St. Pauls Epistles from the Romans to Philemon 2 Ecclesiasticall History 5 Books 3 Three Dialogues against certaine Heretiques 4 The fables of Hereticks 5. 5 An Epitome of divine decrees 6 A religious History 7 Of Evangelical truth drawne out of the knowledge of Philosophy 8 Of Divine providence and of the soul of man An. Christi 390. Sanctus Hieronymus Stridonensis S. HIERONYMVS THis great and eminent Father of the Church must bee ranked according to his deserts In writing whose life I follow the directions of Erasmus of Roterdam To begin therefore the time of his Birth was under the Reigne of Constantine the Great in the yeare of Christ 331 in a Towne called Stridon which was ovethrown by the Gothes then wasting and spoyling severall places Upon the borders of Dalmatia and Pannonia as he himselfe testifies some as Blondus will have it to be that which now is called Sdrigna a little Town of Histria in Italie some hold that to this day there is to be seene Saint Hieroms Monument He had a yonger brother called Paulinianus his mothers name was Castorina His Fathers name was Eusebius but we will not insist upon his parents but will declare his owne worth he had sufficient meanes as may appeare by his education which was at Rome then counted the onely Nursery of Letters as hee doth testifie for though learning was at the same time in France Spaine and Affricke yet no where was it so free from pollution and corruption as at Rome His Master for the Grammar was Donatus and Victorinus for the Rhetorique Some have made question whether this Donatus were the same that made such eloquent Commentaries on Terence and Virgil Well making faire hopes of a large progresse in Learning and being well furnished in these he proceeds to read Porphyrius Isagoge or Introduction to Logique and read the Philosophy of Plato and the Stoicks but not staying here he lookes now into Cosmography History and Antiquities and intends to study Divinity and to set it forth with all the lustre that might be His fellow students were Pammachius Bonosus both these were highly born Heliodorus who for his eminency of parts was made a Bishop This Hierome received his baptisme also at Rome as he proves and now being sufficiently seasoned with these Arts he soares higher and followes the foot-steps of learned men as Pythagoras Plato Apollonius and so he addresseth himselfe to travaile he surveyed all France aud gained acquaintance and love of the chiefest Scholars hee testifies that he was at Triers where hee described that Booke of St. Hilaries de Synodis with his owne hands and Bonosus travailed with him as may be seen in his Epistle to Florentius so having taken a view of most of the Libraries and having conferred with the learnedest in those places whither he came he visited the place of his Birth and the place of his new Birth having like a wise Merchant stored himselfe with abundance of Goods hee resolves upon a course of life and a fit place to settle downe in hee likes not Rome as savouring somewhat of Paganisme and was too full of pleasures which are dangerous Baits for young men to bee insnared with Neither doth he like his owne Country being corrupted with Barbarous delights as he testifies himselfe in his Epistles saying In my Country they make their belly their god and he is counted the holiest which is the
the Historian came to see him so did Sulpitius Severus who highly commended him Apodemius out of France with many others with him Hee was full of Eloquence but hee that will read Erasmus commendation of him will admire how one man should be so generally expert in such rare gifts Quis docet apertius quis delectat urbanius quis movet efficacius quis laudat candidius quis suadet gravius quis hortatur ardentius c. that is who teaches more distinctly who delights more modestâ—â— who moves more effectually who prayses more candidly who perswades more gravely who exhorts more ardently Dalmatia Pannonia Italy may boast of him Stridon rejoyceth in him for bringing so great a Light to the world Italy comforts her selfe in three respects First that she instructed him next that shee baptized him lastly that shee reserves his bones as a memoriall of him France is glad that hee sent Epistles to her inhabitants all the world may bee comforted in having such an excellent Bulwark for the truth all ages and sexes may get profit out of his Volumes the best wit may hee helpe and all cannot but praise him except Heretikes whom hee detested Heare but what Trithemius speaks of him Vir in saecularibus valde eruditus in divinis Scripturis inter omnes doctores eruditissimus c. that is Hee was a man well seene in secular Learning but in Divinitie he carries the chiefe fame amongst all the Doctours of the Church famous for the knowledge in Languages he was the rooter out of all Hereticks the defender of the Truth a labourer in Vertue an hater of Vice a true Meditatour on Gods Law Baronius doth commend him deeply as you may read in his Annals So doth Prosper Sentences out of Saint Hierome Vpon Heresies Dead flesh is to bee cut off for feare of Gangreenes the scab'd sheepe is not to be admitted into the Fold lest it defile corrupt and spoile others Arrius at first was but as a sparkle but because he was not at first suppressed he proved the incendiary of the whole Church Of Innocence Wee must be like to children who forget hurts who doe not retaine anger look not on beauty to lust after it doth not speak one thing and think another so unlesse wee have puritie and such innocence we shall not enter Heaven Of Gods Word If according to the Apostle Christ is the power and the wisdome of God then hee that knows not the Scriptures knows not the power of God hee that is ignorant of Gods Word knows not Christ. Of simplicitie Thou must be a Dove and a Serpent the one not to doe hurt to others the other not to be hurt by others Vpon disgrace The Sonne of God endured the shamefull death of the Crosse and dost thou think to follow him and be where hee is and live here in pleasures Vpon Women Womens beauty is not to be respected but their chast modesty shee is truly chast who hath liberty and opportunitie to sinne and will not E duris ad placida He used to say of himselfe that whether hee did eat or drinke or whatsoever else he did that horrible voice was ever in his eares Surgite mortui venite ad jâ—dicium Arise you dead and come forth to judgement He saith the first Adam sinned by a Tree whereby we were lost and our second Adam to redeeme us dyed on a Tree If Adam was cast out of paradise for one sin O Lord what shall become of a sinner that hath a world of sins All Vertues are so united together that hee that wants one wants all and therefore hee that hath one hath all Whatsoever it is a shame to speake it is a shame also to thinke therefore the safest and perfectest course is to accustome the minde to watch over the thoughts and at their first motion either to approve or reject them that so good cogitations may be cherished and the bad extinguished Beware that thou hast not an itching tongue or eares Doe not detract from others nor harken unto them that doe detract from others He that doth afflict his body and yet forsake concord doth prayse God in the Cymball but doth not prayse him in the Quire He that gives almes to a poore sinner is truly mercifull For nature is to be respected not the person For he that gives to a poore sinner not as hee is a sinner but as hee is a man hee doth not relieve a sinner but a man Christ was a sacrifice ordained for our reconciliation and if thou dost contemne the mystery of the Sacrament thou contemnest the remedy contained in the Sacrament A just and valiant man should neither be deject in adversity nor puft up with prosperity but in both estates should be moderate When the body is strong the soule is weake and again when the body is weake the soule is strong The kingdome of Heaven suffers violence for it is great violence that men borne on earth should seek Heaven by vertue possesse it whereunto they have no right by nature I have here set out his Works as they are recorded by the Edition set forth 1567 contained in nine Tomes Tome 1. 1 Hortatory Epistles 42 2 To Heliodorus 3 To Rusticus and Laeta 4 To Salvina 5 To Ageruchia two Epistles 6 To Paulinus 7 To Paula 8 To Eustochius 3 Epistles 9 To Paulus Concordiensis 10 To Theophilus of Alexandria 11 To Castrutius 12 To Exuperantius 13 To Julianus 14 To the Virgins of Hermon 15 To Ruffinus 16 To Chromatius to Antonius of shunning suspected places 17 To Sabinianus Nepotianus 18 To Florentius Demetriades 19 To Furia Gaudentius 20 To Caelantia Eustochius two Epistles 21 To Lucinius Abigaus 22 To Julianus Castorina 23 To Theodosius Augustine 24 To Nycaeas Chrysogonus 25 To Rusticus 26 Twelve funerall Epistles in prayse of many Tome 2. 1 Against Heretikes 2 Helvidius Jovinianus 3 Apologie for his bookes against Jovinian 4 Apologie to Domnio 5 To Pammachius 6 Against Vigilantius 7 Against the same one booke 8 To Marcella against Montanus 9 Against the Luciferians 10 Originists 11 Against John of Jerusalem 12 To Pammachius to Theophilus 13 Apologies against Ruffinus three books 14 To Câ—esiphon against Pelagius 15 Against the Pelagians three books 16 Thirty Epistles of divers Arguments 17 Eight Epistles to Hierome Tome 3. 1 Prefaces and explication of questions 2 To Paulinus 3 Prefaces on the Pentateuch 4 On Jonah Kings Chronicles Esdras Tobiah Judith Hester Job Proverbs Ecclesiastes Canticles Esaiah Jeremiah Ezekiel Daniel 5 Twelve prophets and foure Evangelists 6 Then follow the explication of questions propouÌ„ded by divers as Damasus Dardanus Vitalis Amandus Miverius Alexander Cyprian Paula Euagrius Marcella Sophronius Hedibia Principia Fabiola Ruffinus Sunia Fretella Algasia Paulinus Desiderius 7 Then follow some questions out of Hebrew on Genesis Chronicles Kings 8 Also books of Hebrew names which are in the Old or New Testament
his death and all that while hee prayed fervently at the time of his death his sight and hearing were good and divers priests being present and praying with him he departed this life in fulnesse of days and gave order to them for his buriall and so offered himself as a sacrifice to God hee made no Will at all but gave order that his Library and all his Bookes should be safely reserved to posterity for the Church he left an able Clergy after him his Epitaph was this Distich Vivere post obitum vatem vis nosse Viator Quod legis ecce loquor vox tua nempe mea est This doth sufficiently shew what a jewell this Saint Augustine was in the Church of God Sentences out of Saint Augustine What availes it to keepe the flesh entire if the minde be corrupted holy marriage is more excellent then proud virginity a solid hope a firm faith a sincere Charity is the virginity of the mind Of servitude Doest thou desire to have thy flesh serve the spirit let thy spirit then serve God that must be ruled that the other may rule Of Prayer If it be pure and holy it pierceth the Heaven it returnes not empty thy prayer is thy speech to God when thou readest God speaks to thee when thou prayest thou speakest to God More of Prayer It is the shelter and safeguard to the soule a sacrifice to God the scourge of the Devill Of Death There is nothing doth more abate sin then a frequent meditation of death hee cannot dy ill who lived well nor seldome doth hee die well that liv'd ill Of Riches If men want wealth it is not to bee unjustly gotten if they have wealth they are by Good works to lay it up in heaven a Christian must not be proud in their aboundance nor despaire for their absence Non verborum flores sedsequere Mores If thou wilt be perfectly purged from all vices strive to kindle in thy self the fire of divine love For if thou hast perfectly tasted the sweetnesse of divine love thou wilt not care for any temporall sweetnesse The reasonable soule made to the likenesse of God may find in this world much careful distraction but no ful satisfaction for it being capable of God cannot bee satisfied with any thing but God The covetous man like Hel devoures all and desires that there were no man else in the world that he might possesse all the World The blessednesse of this life doth consist in the heavenly wisedome quietnesse of conscience and sublimity of vertue For not to be without affliction but to overcome affliction is blessednesse Love is as strong as death for as death kils the body so the love of eternal life doth kil al worldly desires and affections for heavenly love grown to perfection grows insensible of earthly affection and he that will mortify his body must first mortify his mind Hee is a Christian that at home and in his own house thinks himselfe to be a stranger our countrey is aboue and there wee shall not bee strangers None can separate Christ from thee unlesse thou separate thy selfe from Christ. Our Redeemer was born like a child died like a Lambe rose from death like a Lion and ascended into heaven like an Eagle If Adam for one sin was cast out of Paradise O Lord what shall a poore sinner be become that hath a world of sins St. Augustine saith he that gave his son for his enemies surely hee will give his Sonne to his friends Reject not ô Lord the worke of thine own hand but be favourable and shew mercy upon me who hath been a sonne of perdition and a child of rebellion And though ô Lord I cannot weare out my tongue with praying nor my hands with lifting up to Heaven for my sins I may weare out my eyes with weeping for them And be thou ô my God more gratious to heare then the Devill is ready to be malicious to hinder Of Ingratitude Saint Augustine calls Ingratitude the Devils sponge wherewith he wipes out all the favours of the Almighty Saint Augustine was so great a lover and admirer of the seven Penitentiall Psalmes as wee call them those Psalmes that expresse the Prophet Davids sorrow for this grievous sin that hee commanded them to be written in a great letter and hung about the curtains of his death-bed within next unto him that so hee might give up the Ghost in the contemplation and meditation of them Saint Augustine speaking of the conversation of the wicked amongst the godly used to say For my part I am a man and live among men how dare I promise to my selfe that my house shall be better than Noahs Arke for there were in it both clean beasts and unclean good and bad Saint Augustine saith ô let ô let the Scriptures be my pure delight let mee not be deceived in them neither let me deceive by them Of Prayer Saint Augustine saith Lord give first what thou requirest and then require of mee what thou wilt And again saith Saint Augustine hee that prayes well cannot chuse but live well and prayers is a private expression of the soule to God for by prayer Gods eare is tied to the tongue of man we speak to God by prayers and he speaks to us by preaching I have here also set the Catalogue of his Works which are many and rare so that they may be called a little Library Tome I. 1 Retractations two books 2 Confessions thirteen books 3 Of Grammar one book 4 Of Logicke one book 5 Of the predicaments one book 6 Principles of Rhetorick one book 7 Of Musique sixe books 8 Against Academick three books 9 Of order one book 10 Of a blessed life one book 11 Soliloquies two books 12 Of a Master one book 13 Of the immortalitie the soule one book 14 Of the quantitie of the soule one book 15 Of Free Will three books 16 Of true Religion one book 17 Of the manners of the Church 18 Of the manners of Monks 19 Against the Manichees two books Tome 2. 1 Epistles of St. Augustine with rescriptions being 222. 2 Epistles to Deo gratias 49. 3 Two to Januarius 4 To Honoratus 120 5 To Paulinus 112. 6 To Boniface 150. 7 To Dardanus 57. Tome 3. 1 Of Christian Doctrine foure books 2 Speeches of holy Scripture 7 books 3 Of Faith one book 4 An Enchyridion 1 book 5 Of the Trinitie 15 books 6 Of Genesis twelve books 7 Of the wonderfull things of the Scripture three books 8 Of a Christian fight one book 9 Of the worke of Monks one book 10 Of the spirit and letter one book 11 Of Divination one book 12 Of Ecclesiasticall tenets one book 13 Of the spirit and soule one book 14 Of faith to Peter one book 15 His looking-glasse one book 16 Questions of the Trinitie one book 17 Of the Patriarchs blessings one book 18 Sentences one book
he resolves to returâ—e into his owne country hoping to finde more mercy amongst the Barbarians then amongst the Arrians so going for Sicily hee was driven into Syracuse where he was kindly entertained by an old Bishop cald Eulalius and by one Ruffinianus who were fled from the Arrians so past he to Rome and so into Sardinia where hee was received with great joy Here having setled himselfe there resorted to his Cell great store of Christians whom he daily taught and instructed but he intended to lead a more private life but hee was forbidden by Faustus a Bishop who made him priest and not long after made him Bishop of Ruspa a great and populous Citie though Fulgentius was unwilling to accept this great preferment being thus invested he kept his ancient Humilitie Pietie and Constanciâ— but was the same in the height of Honour as he was in the deepest ebbe of Adversitie and where so many graces as humilitie c. are connext with meditation they give an edge unto the soule and make it unpierceable as steel hardly to endure the sharpest point of envie Hee was much addicted to studie for hee would rise in the night to reade and pray hee obtained ground of one Posthumianus a Noble man to build a place for Religious Monks But now Thrasimund King of the Vandals proscribed all the Orthodoxe Bishops and so this Fulgentius was banished with the rest where what good he did is easily seene for he resolved all doubts relieved the poore reconcil'd the differences of many made friendship between those that were at difference reduc'd those that were fallen into sinne gave instructions to some encouragements to others none wanted that good that he could supply with all At the same time Symmachus was Pope who hearing the wasting of the African Churches sent provision to these Fathers that were fled and a worthy Epistle of Comfort which begins thus Ad vos specialiter dictum est Nolite timere pusillus Grex c. to you it is specially spoken Feare not little flocke it is your Fathers good pleasure to give you the Kingdome But now Thrasimund the King dealing politikely intending to overthrow the Church Orthodoxe made as though hee was turned Orthodox himselfe and so he seemd to desire to have some eminent and Orthodox fathers by him to resolve all doubts and questions and so hearing of the â—ame and learning of Fulgentius hee sent for him to come to him to instruct him whither when Fulgentius was come he effected much and converted many Arians to the Faith And writ a booke of the Trinitie which was so soundly and judiciously written that it astonished the King and yet by wicked Councels hee did command him to returne by night to Sardinia lest the people should mutinere but yet it pleased God by contrary windes to bring him iâ— again into Harbour by which meanes all the people did lend him prayers and prayses and wept for his departure and great numbers went along with him but not long after Thrasimund dying Hildericus succeeded him who recalled the banished Bishops and restored them to their places but this Fulgentius of them all is said to be Decus Ornamentum Corona the Grace Ornament and Crowne Here he reformed many abuses in the Clergie gathered together the scattered flock was highly honored of all good men He had an admirable dexterity in preaching and was powerfull in convincing and reverend in his carriage In the time of his sicknesse this was his familiar speech Da Deus mi hic patientiam post indulgentiam Here ô God give me patience and then pardon and mercy falling sicke he lay so forty dayes and calling the Clergie about him declaring his faith and exhorting them to stand in the same hee quietly gave his soule into his Creatours hands in the yeere 529 and of his Bishopricke the five and twentieth aged sixty five and was honourably buried and greatly lamented of all Religious Christians and was buried in a Church called Secunda Fulgentius Sayings Of Christs Death He died for Men and Angels for men that they might rise from sinne for Angels that they might not fall into sin for them that they might not bee wounded for man that hee might bee healed of his wounds He tooke infirmity from man gave confirmation to them Certainly he was the wisdome of the Father to enlighten the vertue of the Father to uphold Another of his sufferings It was necessary he should be both God and Man to worke our Redemption as he was God he was able as he was man he had aptnesse no Man nor Angell could haue effected it not man for how could hee who was dead in sinne give life to others not the Angels for they had not sufficiencie to stand upright themselves Of Prayer Though thou boast in the darke yet pray for thy Father is Light thou canst not lie hid from his eye and therefore neither faint in thy devotion nor dissemble in Hypocrisie for thy God heares thee in secret as well as sees thee 4. Of suffering persecution Though thou be banished yet Christ is thy associate though amongst Thieves or wilde beasts though at Sea in tempests or on Land in troubles though in hunger cold and nakednesse Thy Captaine stands and sees thee combating hold out then for hee will Crowne thee 5. To incite to good Workes If they goe to hell not because they tooke away the garment from the naked but because they did not cloath them not because they took away the bread froÌ„ the hungry but because they did not give their bread to them what shall become of them who doe not give nor cloath but doe strip off and rob the indigent Remember the torment of the rich man and relieve Lazarus that thou maist escape damnation Of Divine Love The thoughts and affections do follow loves direction wherefore the truth saith Where your treasure is there will your heart be Therefore if our treasure be in Heaven our affections will be in heaven To lay up this Treasure mark thy thoughts so thou shalt know thy Treasure by thy love and thy love by thy thoughts Of Covetousnesse If Barrennesse be cast into the fire what shall Covetousnesse deserve or what shall covetous capacity receive when want of Charity shall be tormented in Hell-fire And if hee shall have judgement without mercy that hath not shewed mercy what judgement shall he receive that hath done others injury Of Charity Stephen that he might deserve the Crowne as his name doth import used no weapons but Charity whereby he obtained the victory by Charity he resisted the Iewes cruelty by Charity he reproved and corrected others impiety and by Charity prayed for those that stoned him cruelly He writ many famous works but some were lost by the injury of time and malice of adversaries Those that are really his and extant are here registred by Antwerp Edition 1574. 1 Three books to King Thrasimund 2 Of