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
not intelligible And hence appeares the folly of them that forsake the Church and excommunicate themselves for feare of being excommunicate by the Church It was sometimes Saint Pauls saying Brethren I would they were cut off that trouble you but such there are in these dayes as cut off themselves they are so farre forth obnoxious in troubling of others among whom they live that being conscious to themselves they become a punishment to themselves in forsaking the Church that bred them that educated them that instructed them that defended them that had they continued in it with sincere and pure Religion would have saved them But they went out from us because they were not of us Of the love of God Such is the power of the love of God that it maketh us to bee of one spirit and affection with God as distance of place or time cannot alter or change a setled affection Magnes amoris amor The Load-stone of love is love Gods love allureth ours Prior nos dilexit Deus saith Saint Bernard tantus tantum gratis tantillos tales God first loved us and that in a high degree when wee were vile and contemptible A strong inducement to render love for so great love Of Election The Elect clothed with the wedding garment do shine in the newnesse of regeneration neither is our election merit but our merit proceedeth from election God electeth none for their owne sakes or any thing in them but of his meere free mercy Wherefore did he love Iaakob and hate Esau Search not into Gods secret counsell Scrutator Majestatis opprimetur à gloria Cannot the potter make one vessell for honour another for dishonour as the clay in the potters hand so we were in Gods who chose us or rejected us either for the magnifying of his mercies or the manifesting of his justice Of Hypocrisie The inward part of the cup is most usefull if it be foule within the outward washing is to no purpose and so the inward integrity of the conscience doth purifie the body God requireth truth in the inward parts and of all the sacrifices of the Old Testament most esteemed of the fat of the inwards he will have no dissembling That Harlot in the Kings would have all the childe or none she was the childes mother but that other Harlot said Let it be neither thine nor mine but let it be diuided God hateth divisum dispersum cor wee must not have one heart for God and another for the Devill give him all or none at all Of Self-deniall Christ is to be followed by taking up his Crosse and though not in act yet in will we should be ever ready to suffer with Christ as companions of his passion though not in act yet in affection for when Christ comes to judgement how shall eternall life be obtained by wealth gentilitie or dignity these things and the like are to be contemned and Christ to be followed whereby eternitie with losse of earthly felicitie is gained It is an hard matter at once to looke up to Heaven with one eye fixing the other upon earth we must either adhere to our selves and deny Christ or adhere to Christ denying our selves No man can serve two masters that is commanding contrary things Let us then denie our selves saying with the blessed Apostle We have forsaken all and followed thee Hilary on that in Matthew My yoke is sweet What is sweeter than Christs yoke what is lighter than his burthen to abstaine from wickednesse to desire that which is good to love all to hate evill to obtaine eternity not to be taken with things present and not to impose on another that which thou wouldest not thy self suffer Hilar. lib. 4. de Trinitate Words and sayings are to be understood according to their causes because the matter is not subject to the speech but the speech is subject to the matter Hilar. de Trinitate The flesh became the word that is man God his humanity is in Heaven his Deity was of Heaven this is in Heaven as it was and that is in Heaven which was not Hilary in principio Lib. de Trinitate All humane speech and eloquence is obnoxious to contradiction because such as disagree in manners disagree also in mind and the errour of their foolish will doth strive against the truth either not understood or offending their folly Hilar. lib. 1. de Trinit The beginning of Discipline is humility whereof there are three documents which especially belong to a Reader or hearer the first is that hee despise not any Science or Author Secondly that hee bee not ashamed to learne Thirdly that when he hath gotten knowledge he doe not despise others Hilar. super Mat. Christ did so highly commend concord and peace that he affirmed that Prayers made in the Unity of the spirit should bee heard and hath promised that where two or three were gathered together in his name hee would be in the midst of them An Epitaph on Saint Hilary collected out of an ancient Authour Hilarius cubat hac Pictavus Episcopus uâ—na Defensor nostrae terrificus fidei Istius aspectum Serpentes ferre nequibant Nescio quae in vultu spicula Sanctus habet Hilary of Poicters this Grave doth contain Our Faiths Defendor which he did mayntain His blest aspect did Serpents away chase Affrighted to behold his holy Face His Works 1 Against the Emperor Constantius 1 book 2 Two Books unto the Emperour 3 Against Auxentius the Arrian one booke and one concerning Synods against the Arrians 4 An Epistle to his daughter Abra and a Hymne 5 Commentaries on Matthew 6 The explanation of some places 7 Of the unitie of the Father and the Son 8 Of the â—ssence of the Father and the Son 9 Epistles to Saint Augustine He was abundantly eloquent as appeareth by his twelve Bookes of the indivisible Trinity written in a swelling stile as are his Commentaries on the Psalmes An. Christi 365. Sanctus Cyrillus Hierosolymitanus S. CIRILLVS BEfore the passages of this Fathers Life shall bee treated of 't will not be amisse to discover two things the first the time in which this St. Cyrill lived for Bellarmine placeth him in the yeare 365 his words are Sanctus Cyrillus Hierosolymae Episcopus c. St. Cyrill Bishop of Ierusalem under Constantius often cast out of his place by the fury of the Arrian faction but restored and at last dyed under Theodosius But Surius puts him in the yeare of our Lord 340. Now the difference is not to be accounted so great the one accounting from his birth till hee began to be esteemed of in the Church and the other reckoning from the time of his being first Bishop to the time of his Death The other is the distinguishing this St. Cyrill from the Patriarch of Alexandria and also from another St. Cyrill Deacon and Martyr which is thus to be knowne first he is knowne from St. Cyrill of Alexandria because this was but a Confessor that
complaints made by the poore St. Basil to mitigate this griefe did whatsoever he could for he sold all his Lands and other goods and freely distributed them to the poore as well Iewes Children as Christians the goodnesse of this man stayed not here but as he had made himselfe an example to all so he frequented the publicke places and there exhorted the rich by severall places of Scripture and sweet speeches to distribute to the poors necessity so that at last hee got provision for the needy Hee was also as carefull to see the sick provided for and he caused publicke places to be erected for their maintenance and would often not onely visit them but also administer to them Some there were that hated him even for these worthy deeds but he left not off but proceeded the more couragiously because he was opposed for vertue is alwayes envyed yet it faints not Iulian the Emperour having knowne him at Athens before sent and desired him to write to him but though he was Emperour yet because of his Apostacy this Basil would not entertaine any courtesies from him whereupon this Apostata intended when he had finished the Persian Warre to have put this Basil and Nazianzen to death but he failed for he dyed miserably in that warre nay when Valens the Emperour persecuted the Orthodox Christians and had remov'd some and had put 80 Priests into one Vessell thinking to have burned them in the Sea this Valens meeting St. Basil spoke him faire and afterward sent to him by severall messengers to winne him to that Heresie yet nor the threats nor promises of this Emperour could once stirre or move him Then Modestus his Praefect commanded him to be brought before him which was perform'd and Basil being come the Praefect looking sternly upon him told him he wondred that he could stand before him so impudently and art thou only he that opposest the Emperor to whom St. Basil answered he wondred that he should so taxe him of Impudence when as he was free but he was bound to obey the King and Emperor of heaven earth but saith the Praefect will you nil you you shall be made to obey for know you not who we are that command it no body said St. Basil while you do command such things Know you not said the Praefect that we have honours and preferments to bestow upon you but said St. Basil they are but changeable like your selves then the Prefect said none of the Christians ever answered him so perhaps said St. Basil you never examined a true Bishop before Upon this the Prefect all in a rage threatned to confiscate his goods to torment him to banish him or to kill him to whom St. Basil made this answer he need not feare confiscation who hath nothing to lose nor banishment to whom onely Heaven is a Country not torments when his body would bee dasht with one blow nor death because it was the onely way to set him at liberty Thus they parted onely St. Basil had that night given him to resolve what he would doe but he was the same next morning The Prefect related all to the Emperour how he lost his labour in examining this Basil whereupon the Emperour thought to have disturbed him even in the performance of holy duties in the Church upon a Twelfth-day but suddenly comming in and seeing the Reverend carriage of the Bishop and the Priests about him all seeming as glorious starres he made a large offering but Basil refused it as comming from an Hereticke The Emperour was so suddenly taken with a swimming giddinesse in his head that he was faine to be upheld by the hands of his Courtiers and after speaking with this St. Basil he was so mitigated that he was intended to have proved favourable to all the Orthodox Christians but such was the uncessant malice and policy of the Hereticks that they procur'd that Valens banished this Great and famous Basil. And now it was expected that the Emperors decree should be fulfilled to the griefe of the people and to the joy of the Hereticks his adversaries but God crossed this for the same night the Physitians had laid the Emperours sonne Galate downe sicke of a doubtfull disease whereupon the Empresse told Valens this is a just revenge from God inflicted for the banishment of St. Basil whereupon the Emperour called for him and said to him If thy prayers bee right and faithfull pray that my Son may live to whom St. Basil replyed If you would be of the same faith your son would be well his son did recover and Basil went home but shortly after the Emperor caused the Hereticks to pray for his sonne it was performed but to the grief of the Emperour afterwards for his son speedily dyed The Arrians insisted and urged that there was no hope of good successe as long as Basil stayed at Caesarea whereupon it was decreed again to have him banishedâ— but when the writing was brought to Valens to confirme the pens would not write being often tried and the Emperour could not write hee was so amazed and convinced in his owne judgement finding that God did protect this Basil. Many and great were the troubles and tryals of this great Bishop but he still kept his faith and constancie and never was moved by feare or favour it was not the frownes nor promises of great Ones that could taint Him he desired heavenly not earthly contentments So having beene Bishop of Caesarea and Cappadocia eight yeeres and an halfe and some odde dayes hee departed this life with these words Into thy hands O Lord I commend my spirit he was buried with great state and lamenting by all the Inhabitants of Caesarea as well Iews as Christians but above all the Physician which Saint Basil converted from Judaisme to Christianity shewed his depth of sorrow The Church of God is enriched with the rare labours of this father Saint Gregory Nazianzen writing of this Saint Basils workes avers thus much of him Neminem ante ipsum adeò divine adeoque securè sacr as liter as interpretatum That before this man none ever did expound the sacred Scriptures more divinely or more safely and the same Father calles him elsewhere nolesse then Vinculum pacis Tubam Veritatis Clarissimum Reipub. Christianae oculum virumque cujus doctrinae moribus doctrinae mores rectè concinuerint The Generall Peacemaker Truths Trumpet the bright Eye of the Christian World and a man whose life and learning did in all points justly concentre Gregory Nyssen stiles him thus Prophetam Sancti Spiritus Interpretem Generosum Christi Militem Excellentem Veritatis Praeconem Invictum Catholicae fidei propugnatorem that is a Prophet an Interpreter of the blessed Spirit a truly valiant Soâ—idier of Christ an excellent Preacher of the Truth an unconquered Defender of the Catholick Faith and that for valour and for strictnesse of Life hee was another Elias or like Saint Iohn Baptist. Saint Ephrem saith
the Sonne which did relish of Arrianisme and specially upon those words of Psalme the foureteenth Dixi Domino Deus meâ—s es Tu I have said unto the Lord Thou art my God The fifth of this name was this reverend Father whose Life and Actions I now describe who was Bishop of 〈◊〉 in Cyprus whom St. Hierome and other famous Historians have largely and highly commended Read his Life therefore with a care and purpose to imitate his piety and vertues Hee was borne in a Towne of Phoenicia not farre from the City which takes her name from Eleutherius borne he was of poore and obscure Parents and his father died when he was yong and so he was leâ—t with his mother and his sister Callitrâ—pe to bee brought up but they having but short meanes were not able to nourish him and themselves had not Tryphon tooke compassion on them who adopted this Epiphanius for his owne sonne and did likewise allow a sufficiency of provision to his mother and sister during their lives Therefore saith a wise man give unto the good and hee will requiâ—e thee againe or lend it unto others but give to the evill disposed and hee will begge and crave more neither have compassion on the needy for he that may give and giveth not is utterly an enemy And he that promiseth forthwith and is long ere he doe it is but a suspicious friendâ— what neede words to our friends when we may succour them with works of our Almes It is not right that wee render those who are in necessity onely our tongue which is the worst thing without of whom we receive the Heart which is the best thing within Nor yet when thou hast bestowed thy Charity boast not of thy good deeds least thine evill be also called to remembrance and laid to thy charge But remember this that a vertuous and charitable Hand is not bound to make the Tongue a foole Now I cannot but praise God who hath raised many a famous instrument for the good of his Church out of poore and meane families He takes the poore from the Dung hill to set him with the princes of his people saith that Princely Prophet and here poverty is not to be despised or â—lighted nor men to be disparaged by the meanes of their families A man were better live poorely being assured of the blisse of heaven than to be in doubt thereof possessing all worldly riches For no man is poore but hee that thinketh himselfe poore This Triphon was a Ieâ— well instructed in the Law of Moses who as most thought took this Epiphanius unto him to marry him to his onely daughter so this Epâ—phanius did live with this Triphon and grew in yeares and obtained an excellent knowledge in the Hebrew thus it pleaseth God to make roome for those whom He intends to advance Wel God so disposing all things this Triphon and his daughter both dyed and this Epiphanius was left with their whole estate which was very large by Triphons onely appoyntment Enjoying this faire estate with the affluence of all contentment his Mother also being dead he tooke his sister into his house and lived wondrous pleasantly It so fell out that on a time this Epiphanius going to the Towne in which he was borne by chance there met him a Man a Christian by Religion whose name was Lucianus famous for his Learning and Vertue God doth use to dispose of Times and Persons It was well for Epiphanius that God lent him this fair occasion to embrace Christianity This Lucianus led a Monastick life strict and holy the professors of it were in those times and followed it onely that they might the more sweetly and quietly addict themselves to prayer meditation and reading neither was it lesse commodious for writing and to shunne the snares and tentations of the World to subjugate the flesh to the spirit and to mortifie sinfull lusts and affections so being by this man instructed in Christianity he was together with his sister baptized into the Faith of Christ Iesus by the Bishop of that place and so having disposed all his goods to the poore hee with Lucianus embraced a Monastick course of ife This Lucianus put him to Hilarion to learn whose Manners and Learning Epiphanius so imitated that he made the vertues of so great a Master more conspicuous He increased wonderfully in Learning daily so that people began from all parts to resort to him so that his Fame being growne to such an height he could not enjoy that privacy in that course of Life which he desired Upon this he made a departure into Aegypt where he also was highly esteemed for his rare gifts and endowments From hence after some time he returned to his own place where being come and knowing that Hilarion was sailed to Cyprus having a great desire to see him Epiphanius sailed to Paphos and at the first meeting with Hilarion was almost overcome with joy presently Hilarion appoynted him to goe to Salamine and so it fel out that that Church at the same instant being voyd and destitute of a Pastor the faithfull Christians by prayers having intreated God that they might have one that was faithfull instantly Epiphanius presented himselfe in that place and by the prediction of Pappus Bishop of Cytria an holyman of life and specially God disposing it so Epiphanius was appoynted the man who modestly at first refused this imposed dignity but afterwards was made Bishop of that See in which hee so lived that as one sayes well of him vitam Doctrina Doctrinam vita Comprobaret that his Doctrine approved his Life and his Life defended his Doctrine he was as the same Writer speakes semper Haereticorâ—m acerrimâ—s oppugnator alwayes a sharpe opposer of Heretiques witnesse that admirable and painfull work of his called his Pammachion He quite stopped the blasphemous mouth of Aetius the Valentinian Bishop and did reduce all of that sect to the Orthodox faith no easie piece of worke to bring those to embrace the truth who for the most part are filled with the spirit of Contradiction and Contumacy He purged all Cyprus defiled and slurried with this and other Heresies and having gained an Edict from the Emperour Theodosius he cast out all the Hereticks out of the Iland Well He was a great Engine in promoting the Christians cause and as some doe report of him he was famous for some Miracles At length it so fell out that Eudoxia the Empresse deeply hating Iohn Chrysostome this Epiphanius was by her called to Constantinople where being come he was layed at by all the faire baits that could be to stand against this famous Chrysostome and to consent to his deposition but all their slights could never move him from his integrity and love to that worthy Father So hee departs from the Emperours Court and entred into a Ship to have returned to Cyprus and made a famous speech to his fellowes in which hee did by all perswasions that could be
richest So taking advice with his fellowes he resolved to depart into some remote place that he might the freer give himselfe to the study of the holy Scriptures and the more truely follow our Saviour Pammachius advised him to marriage but this Hierome desired liberty Boâ—osius hee perswades him to a Monasticke course of living in some remote Island Well the minde of St. Hierome was thus resolved hee got him a rich Library and tooke a competency of meanes for his support and maintenance hee goes into Syria with Heliodorus with him but Heliodorus repents him of his resolution and so returnes home it is thought that they both in their journey saw Hierusalem which was famous at that time And being now destitute of his friends his body was much altered by changeing his course of life so that hee was sicke but was wondrously courteously used by a Monke but more especially by Euagrius who afforded him lodging kindly at his house being recovered to his health with a great ardour of soule he set himselfe to follow Christ so he departed farre off into a solitary place where was no company but wilde Beasts and Serpents and a few Cells of Monkes here and there scattered among the Syrians and Agarens onely Euagrius would now and then even in this his solitarinesse give him a visit Ruffinus who of a former friend became an Enemy at this time came to Nytria of Egypt and now also his brother Paulinianus having betaken himselfe to a Religious course of life was after a while made a Priest which thing Iohn Bishop of Hierusalem did not approve of but Saint Hierome doth answer it sufficiently his dislike grew because Paulinianus was made so young being not yet thirâ—y yeeres old as mâ—y be seene in his Epistle to Paulinianus Saint Hierome lived foure yeeres in this state all this while subjugating his body and studying and meditating continually with watching fastings and prayers and serioâ—sly repenting the sins which he had in his youth committed and imploring Gods grace to preserve him from future temptations So that as Erasmus speaks hee did not onely study hard all day but spent most part of the night in pious performances so that Minima pars noctis dabatur somno minor cibo nulla otio that is Hee did allow the least time to sleepe little for refreshments by diet none for idlenesse When hee was weary with study he would go to prayer or to sing an Hymne he read over all his Library and what is rare sacras literas ad verbum ediscebat that is he learnt the Scriptures perfectly to a word hee was vigilant in reading the Prophets and finding out the intent of their prophesies he was studious in the Evangelists that he might know our Saviours life the better and with more ease and profit follow it His prayer was Lord let me know my selfe first that I may the better know thee the Saviour of the world Hee was so addicted to reading that hee would let none passe him no not Ethnicos non Haereticos not the Heathenish Authours nor yet the Heretikes what he read with judgement he made use of knowing how to fetch Gold from a dunghill or Medicines from poyson by this meanes so fitting each Authour for his owne memory that hee was able to speake suddenly upon any point of Learning hee was mainly taken with Origen so that hee cald him by way of praysing him Suum his owne that little Book which he writ to his Associate Heliodorus shewes sufficiently what an able man hee would prove in the schoole of Christ. Hee had excellent skill in Hebrew knowing how necessary it was for the understanding of the Scriptures which he got of one Bar-hamina hee obtained excellent knowledge in Chaldee knowing that some of the Prophets as Daniel and some other books as that of Iob was written not onely in the Hebrew but also in the Chaldaick Dialect so likewise did he gaine the Syrian because of some affinity with the Hebrew Now having past so long a time in this strict and rigid course of life by the perswasions of Epiphanius Bishop of Salamine and Paulinus Bishop of Antioch whom upon some necessary employments the Emperour had calld to Rome some say hee was made Priest at twentie yeeres of age by Liberius Bishop of Rome but hee testifies hee was ordained at Antioch by Paulinus aforesaid When hee came to Rome hee was acquainted with many Noble Matrons especially Marcella who being stirr'd up by Athanasius and other Priests of Egypt was the first of that sex that profest a Monasticke life at Rome and shee by her faire devout carriage gained others aswell Virgins as Matrons to the same profession especially Sophronia Principia Paula and Eustochium to whom divers others joyned themselves and Hierome instructed them and stirr'd up their spirits to the studie of the holy Scriptures but hee wanted not those that envied him for there came in closely at the same time certaine Arrians under the name of Origenists whom they knew this Sâ—int Hierome had in high esteeme and so they did strive to defame his splendour by raising scandals of him so that hee left the City of Rome as unworthy of him and as some write Melania and Paula went with him or else did presently follow him hee describes his journey in his Workes and gives sufficient Reasons why he went and why he visited so many places hee termes Gregory Nazianzen his Master for Divinitie hee heard likewise Apollinarius at Antioch hee went to Alexandria but for the practice of Divinitie he chose to live in Bethelem which hee made famous by his excellent preaching Here Paula builded foure Monasteries three for women one for men in which Saint Hierome lived many yeeres as hee testifies in his Epitaph of Paula Ruffinus prosecuted Saint Hierome with a great deale of malice in so much that Saint Augustine began to suspect him untill he better knew his life and learning yet though this Ruffinus was so bitter against him Hee had famous men that stood for him as Epiphanius in Syria Theophilus Bishop of Alexandria Marcella Pammachius and Chromatiâ—s at Rome so that being much threatned and hated by these Arrians his life may be term'd a tedious Martyrdome hee studied Gods Word thirty yeeres having buried Paula his Disciple the time came that his course was accomplished and so in the ninety one of his age of Christs Nativitie 422. Under Honorius and Constantius hee payed Natures debt his bones were afterward translated to Rome where to this day there is a Monument of his to bee seene Hee was in his life of such fame that Greece did rejoyce that shee had his Works translated His Epistles are approved of in Italy France Spain all Germany and Afrike He was honoured and sought to far and neere by Bishops by Noble Matrons by great Rulers many great personages came farre having seene his Workes to see the Authour Amongst the rest one Alipius sent by Saint Augustine Paulus Orosius
else but the diligent practice of so many Fathers as have been renowmed for this it was enough and I cannot let some of them passe without a due respect and reverence they having beene some of them so highly in Gods favâ—ur and registred in sacred Writ as Moses David Salomon Ieremiah and of the famous Fathers of the Church as Saint Cyprian Lactantius Iuvencus Saint Hillarie Marius Victorius Gregorius Nazianzenus Saint Ambrose Hillary Sedulius Synesius Paulinus Ausonius Paulus Diaconus Rhabanus Maurus with divers others neither can I let passe his care to keepe the vertue of a good Oratour for in this also hee deserves an eminent commendation for take a way or diminish the lustre of that and what spurious and barbarous proceedings will there not be admitted How soone will not the pure fountains of Eloquenâ—â— be stopped and Rhetoricke neglected and indâ—ed how soone will all good literatuâ—e and painfull studies be câ—unted needlesse if once this be slighted have not so many of the Fathers of the Church been studious this way and indeed take away this jewell and how shall mens hearts be wrought upon are not Origen Saint Cyprian Athanasius Basil Nazianzen Ambrose Gregory Nyssen Saint Augustine Chrysologus Saint Gregory Beda Damascen Bernard with many others admired for their excellencie this way that with their Oratory they have wonderfully wrought to the stopping of Heresies and the advancing of truth to the convincing of errours and the converting of soules to Religion But I leave this as knowne and proceed to his further increasing abilities As he increased in yeeres so in gifts when he came to mans estate hee settles upon Philosophy and so to Divinitie then he fits himselfe by prayers and other duties required in such a choice and here he found that sweetnesse that it was not satisfactory to him to spend the day in these but the night also and that not without fasting prayers and teares hee was long gone in yeeres before he was made Priest in respect of the dissentiâ—ns of the Roman Church and in regard that the Armies of Henry the Fourth at that time wasted Germany by reason of those Thunderbolts sent from Rome so that it was an hard case for a Student to reade Divinitie amongst Horse-troops and to addict a mans selfe to the Muses when Mars was Commander yet even in these times did this Rupertus follow his worthy intentions and did not abate bur rather double his diligence even in these boysterous stormes and especially he was sheltered by the protection of Fredericke Archbishop of Collen from the hazards of the intruding sword and was made Abbot of a Dutch Dorpe in lower Germany seated upon the Rhine a little below Collen called as my Authour testifies Tuitium or Divitense Mompientum from a Cloyster builded there by this Rupertus himselfe and dedicated to Saint Lawrence and here hee wanted not adversaries to calumniate him and those that did accuse him of Heresie but he cleeres these oppositions and in short space confutes the Authors though for a time hee ceased writing and as the Devill was malicious to hinder goodnesse much more propitious was God to this Rupertus for it pleased him to raise up great men to protect him as the aforenamed Archbishop of Collen who did make him one of his Clients and Cuno an Abbot afterwards Bishop of Ratisbone eminent men and both of them equally intending to preserve the fame of this Rupertus and they doe deserve their due Encomiums for their pious sheltering of him never hath it beene knowne that God hath left his Church of Enemies he will make friends if a mans ways please the Lord hee will make his enemies to be at peace with him and so this Rupertus escaped the mouth of that Lion Will you but heare this mans praise Dum quidem stabit Ecclesia Catholica c. that is As long as the Church Catholike stands on earth so long shall the worth of this man be celebrated which more then any one hath ennobled the Church of Collen in whose Writings there is nothing but gravity sanctity and solidity who by the instinct of the blessed Spirit of God did search out many mysteries who handled the points of Faith sincerely and judiciously who with wit defended the Ceremonies of the Church against all Opponents who play'd the parts of an absolute Divine who setled dextrously all differences in Religion and for humane Learning who knew it more expertly or did practise it more substantially yet so as he would call them Dona Dei preciosa sed ancillas Theologiae Ministras that is The precious gifts of Gods Spirit but yet Handmaids and attendants to Divinitie and so speaks another of him Sivitae sanctitatem inquiras religiosissimus si scientiam undecunque doctissimus si mores omni honestate insignis erat that is If you desire to know whither he was an holy man or not I testifie hee was wholly addicted and devoted to Religion if you enquire of his knowledge and Learning he was every way accomplished if you look into his manners and course of life it was at all times in all places upon all occasions decored and graced with honesty who can expresse his Humility iu the height of his prosperitie Erat fide firmus spe certus charitate repletus sapientia clarus c. that is hee was setled in the Faith grounded in hope full of lave famous for wisdome truly valiant honest in his actions of a sober life patient in the deepest affliction a fit Shepherd for Christs Lambs meek courteous devout frequent in praying deepe in meditations studious in his readings so as it is said of him semper legit semper scripsit semper oravit He always was reading or writing or praying nay as the said Author hath it Non erat virtus quam Ruperti conversatio nesciret that is there was not a vertue which this Rupertus in his life did not practise How did he instruct the ignorant reduce the wandring confound Heretikes How did hee hate pride abandon covetousnesse trample on luxury tamed anger expelled envy and detested idlenesse Heare but the short commendations of Trithemius Vir erat in divinis Scripturis doctissimus c. that is Hee was a man most learned in the Scriptures whom Envy it self cannot but praise whose Labours all the Learned rejoyce to reade who as he lived as an Angell here so he shall be as an Angell in glory Will you know him further then take his Epitaph cut upon a stone Anno Domini 1135. 4. Non. Martii obiit Venerabilis Pater ac Dominus Rupertus Abbas hujus Monasterii vir doctissimus at que religiosissimus ut in libris suis quos edidit apertissimè claret that is In the yeere of our Lord 1135 on the fourth of the Nones of March died this most Reverend Father Rupertus Lord Abbot of this Monastery a most Learned and Religious man as is easily to be seen in his writings Hee lived long
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