Table with his hand and said jaâ— contra Manichoeos conclusum esse that now the Manichees were foyled He was one that may be a perpetuall patterne for refusing and contemning worldly honours and wealth for though he was young and had great wayes to helpe himselfe yet he regarded them not nay insomuch that when Clement the fourth Bishop of Rome would have made him Arch-bishop of Naples he did refuse it and when great promotions were offered to him his usuall answer was Chrysostomi in Matthaeum Commentarios mallem that is I had rather have the Commentaries of Saint Chrysostome upon Sâ—int Matthew He desired three things principally First that he might not be weary in well-doing Secondly that he might not dislike that calling though with poverty which hee had chosen thirdly what became of his brother Rainaldus who endured such a bloody death for the good of the Church and in this last he said hee was sure that his brother for that temporall death enjoyed eternall life In his teaching hee alwayes strove to frame his speech to the peoples capacity and that hee might avoid all pride and ostentation nay in his disputations he would seeme to yeeld that he might rather shew his humility than height of learning Hee had abundance of Auditors as Doctors Bishops Arch-bishops Cardinalls who counted themselves happy in being his hearers He was of spirit wondrous mild in his corrections and reproofes hee would hate the vice and spare the person When as he was deputed to be at the Councell of Lions hee fell sicke and was carryed on a Mule to Severinum where when he was entred into a Cloyster he writ his Commentaries on the Canticles and perceiving his death to draw nigh received the blessed Eucharist prostrate on the earth After when his sister asked him if he would have any thing answered he should within a little space enjoy all things This was his fiftieth yeare of his age He had many witty sayings as one asking him why he was so long silent under Albertus he answered because he had nothing of worth to say to him Another asked him what was the most pleasant thing to him Hee replyed to understand all he had read One telling him he was not learned as he was supposed hee answered I will study the more to prove his words false A woman reproved him that seeing hee was borne of a woman hee should so shunne them Yes said he even therefore because I was borne of them One asked him how he might live without blame hee told him if he would remember his reckoning to the great Judge of Heaven and Earth So when after great paines and studies hee had approved himselfe to the Church of God he yeelded to Nature and was honourably interred with all the Rites and Ceremonies due to so great a person as he was His Workes are of that value that he who hath them in his study is furnished for all manner of learning His Sayings A day will come when faire dealing shall be found a jewell and false dealing shall come to nothing when a good conscience shall be better than a good purse for the Judge will not then be put off with faire words nor drawne aside with hope of reward He that 's armed for the warres let him consider who it is that gives him strength and teacheth his fingers to fight then let him employ that strength to his glory so that by this means come life come death all 's welcome that God sends In all thy undertaking make much of time especially in that weighty matter of Salvation O how much would that man which now lies frying in Hell rejoyce if there were but possibility to obtain the least moment of time wherein he might compasse the favour of God and so be freed from those torments which seize upon him for evermore Thou that art young hast death at thy back whereas the old man hath it before his eyes and that must needs bâ— a more dangerous enemy that pursues thee than that which marcheth up towards thee face to face Remember therefore thy Creator in the dayes of thy youth and remember withall that though God promise forgivenes to repentant sinners yet he doth not promise they shall have to morrow to repent I have set down his Works as Cardinall Bellarmine hath registred according to the Roman Edition Tome 1. Contains his life upon the Perihetmenias and the Analatickes Tome 2. Containes Commentaries upon the 8 bookes of Physicks Vpon the fourth book De Coelo Mundo and of the generation Tome 3. Contains his works upon the books de Meteoris Tome 4. Vpon the Metaphysicks 12 books Tome 5. Vpon the 10 books of Ethicks and upon the 8 books of Politicks Tome 6. Vpon the 1. and 2. books of the Sentences Tome 7. Vpon the third and fourth of the Sentences Tome 8. Vpon Disputaâ—ions and Quodlibets Tome 9. Containes his summes against the Gentiles with the Commentaries of Franciscus Ferrariâ—nsis Tome 10. The first part of his summes of Divinity with the Commentaries of Card. Caietan and the Exposition of divine names by St. Denis Tome 11. Containes primam secundae secundam secundae With Cajetans Commentaries Tome 12. Containes the tertiam partem summae Tome 13. Contains Commentaries on Iob on the 57. Psalme on the Canticles Esay Jeremy Lamentations Tom. 14. Commentaries on St. Matthew and St. Iohn Tom. 15. Contains his golden chain on the 4 Evangelists Tom. 16. On all the Epistles of S. Paul Sermons de tempore and of the Saints Tome 17. Contains 73 little Tracts and a little book upon the foure bookâ— of Sentencâ—s THus farre have we brought the lives of these holy Fathers and Doctors in every Century of yeares wherein they lived downe to our owne Moderne Writers whose vertues have shined on Earth like starres in the firmament by illuminating the darknesse of the blinde world with the light of the Coelestiall Doctrine These holy men I say did willingly and chearefully offer their lives and bodies as a living sacrifice to God not grudgingly or piningly but with alacrity of spirit for though by the hand of envy and tyranny they were judged to death yet they willingly dyed for his cause and yeelded their bodies as a debt due to Nature for they thought so long as the soule was in the body it was no better than in prison for the body at the best is is but a Coffin of the soule as the grave is a Coffin for the body Therefore let us strive by their examples to goe to heaven like them through persecutions tribulations and all worldly temptations for wee ought to desire with ardency as these holy Fathers did that joyfull day which all the Elect have and doe still long to enjoy For when Death and Time shall both cease and tender downe their Sâ—epters of authority as I doe now my self prostrate before God Almighty then shall I and never till then bee truely and really happy
his cry either struck with shame or despaire left off her enterprize Upon this thinking it not safe to dwell with Serpents of this nature he intended to remove and though the world seem'd to flatter him with hopes of honours wealth preferment pleasures and the like yet hee was desirous rather to take the yoke of his Saviour on his shoulders and thereupon enquired what place would best fit such a practice and at that time there being an order of Cistercians come up and having as yet by reason of their poverty of life and austerity there were but few that followed this course of life and as yet few or none admitted It so fell out that after long debate with his associates he resolves upon this to enter himselfe a member of that society and so in the yeer of our Lord 1113 and of his age the two and twentieth with thirty more he entred into this Monastery under the government of Stephen then the Abbot and from that time it pleased God to shew him singular mercy and favour and he made good use of it not turning the grace of God into wantonnesse but did set himselfe wholly to the worke of the Lord and often would say to himselfe Bernarde Bernarde ad quodingressus es that is O Bernard Bernard to what purpose entred you in hither and when by the appointment of Stephen he was made Abbat of Claravallis his fellows have heard him say often yee that doe enter in here leave the fruits of the flesh and bring in the fruits of the spirit for this is a schoole to exercise grace in not nature This Claravallis was in the Territory of Lingonia and was once called Absynthialis for the abundance of Wormwood that grew there it was a Den of Robbers and was not farre from the River Elbe but now this Bernard and those that came with him made this Den of Thieves the House of Prayer where these professors liv'd in great want and penury in hunger and thirst in cold and nakednesse in Watchings fastings and prayers spare in their dyet especially this Bernard lying often on the ground and this did hee onely to mortifie the deeds of flesh Plenus autem erat saith my Authour devotione mansuetudine charitate humilitate he was full of devotion imitating the Apostles rule be instant in prayer and pray continually endued he was with the spirit of meeknesse so that hee had learned to practise that of our Saviour Learne of mee for I am humble and meeke and as he knew meeknesse to be a fruit of Gods holy Spirit so he put it upon his soule abound he did likewise in charitie knowing it to be the bond of perfection and the chiefest above Faith or Hope and would fast himselfe to give to others that were in want he could never indure to keep any wealth by him but all that he could spare charitie dispos'd of God crowns the intent where hee finds not the faculty true charitie proceeds not from a full purse but from a free bosome His humility was likewise admirable for hee said hee had learnt it of so good a Master that hee should not bee a good scholer if hee should forget it Nay hee was so devout in prayer that as it is said of him Orabat stans die noctuque donec genua ejus infirmataè jejunio corpus sustinere non potuere He prayed standing night and day untill his knees were so weary with fasting that they could not uphold his body for prayer is the chiefest thing which a man can present God withall he seldome did drinke wine and when he did he was very sparing and mixt it with water because he said as Salomon it was a mocker and that strong drinke was raging and being ordained Minister this lustre of holinesse of life and frugality how did they procure him reverence authoritie obedience how happy were they that could be admitted for his auditors and the first thing hee tooke speciall care of was to have decent and reverend carriage used in Gods house and had an excellent gift and grace in preaching the Word to the people I◠is reported of him that being in the Priesthood and having remained some yeeres in the said Monastery that it happened one Iosbertus a noble man who liv'd in the next Towne to that Monastery was taken speechlesse and was as it were void of reason which thing being related to Saint Bernard by his sonne he said thus Notum est vobis quod homo iste in pluribus gravavit Ecclesias oppressit pauperes offendit Deum that is it is knowne to you how in many things this man hath burthened the Churches oppressed the poore and offended God Now if hee will restore what hee hath taken from the Churches and leave off to oppresse and vexe the poore and pray heartily to God and confesse his sin and repent him of it hee will by Gods mercie be restored so all things were promised to be performed and this Saint Bernard did servently pray and cry unto God to restore him that they which thought it impossible might see it and so believe in all saving mercie it fell out so that this Iosbert performing what was enjoyned him hee was restored and Bernards brother who did not give credit to his words was convinced whose name was Gerrard so was his Uncle Gardricke His fame spread farre and wide and abundance of people came to heare his Sermons so that Pope Innocentius got him to Rome and how was he there admired for his abilities did he not worke upon the Emperors heart and for his Holinesse were not all Church businesses moderated by his onely advise and counsell and how did hee repell the intention of the King who intended to have made Theaters of Churches and did not he reconcile the Religious men of Millain to him and pacifie all things that then were in combustion◠where were not his counsels held as Oracles and what did he faile to effect which he undertook and what Bishopricks were not offered him The Church of Lingonium the Church of Cathalaunia did seeke for him with teares and petitions to be their Bishop How many Cities in Itali◠especially Millain did thirst after his doctrine and desired his government Did not Rhemes doe the like by all sollicitations that could expresse reverence and love With what teares was hee welcomed after his journey to his old Monastery◠What feares were there that hee would bee made a Bishop and so leave them◠Yet how humbly did he in the midst of all these offers demeane himselfe How untainted was hee from the sins of the times How zealous for Gods glory◠Was it not hee whom Theobaldus a Prince gave large means to for the due sustenance of the Societie Was it not he that by his sinceritie of life and purity and efficacie of preaching made men of all estates willing to afford reliefe for the repairing and enlarging their seat How did he stop the fury of the Schismaticks and
of Lions Well when he had visited the Churches of Smyrna hee did discourse with and sent Letters to Ephesus and Magnesia Troas Philadelphiae Rome and to Polycarpus himselfe And this Polycarpe doâ—h praise them for he gives this testimony of them complectuntur enim fidem patientiam aedificationem omnem quae ad Christum pertinet That they include and learne Faith Patience and edifying in all things that make to the gaining of Christ and herefore worthy to be had in special esteem in the Churches nay to be publikely and privaâ—ely read and remembred he makes mention of Onesimus in his Epistle to the Ephesians In his Epistle to the Magnesians hee speaks of Damas then Bishop there in his Epistle to the Trallians hee mentions Polybius who then governed it hee intreats the faithfull that were at Rome not to be moved at his sufferings nor to be shaken from the faith which hee had received for hee was ready and joyfull to suffer much for the Name of Iesus and so the Church Historians have kept that Epistle to the Romans with great care and Eusebius mentions it nay records it and so doth La Bigne in his Bibliotheca Patrum and so Saint Ierome Eusebius saith it begins in these words Ex Syriâ Romam versus iter Instituens terrâ marique noctu interdiu cum bestiis confligo decem Leopardis colligatus c. that is As I came out of Syria towards Rome both by Sea and Land both night and day I fight with Beasts and am chained amongst ten Leopards which were the ten Souldiers that did bring me to Rome by Trajans command who though I do many benefits for them yet are they more inhumane and fierce but I am daily better learned by their injuries I could wish that I could see those beasts that must teare mee I would speake fairely to them to dispatch mee quickly which if they shall refuse to doe I will incite them Pardon mee for now I begin to be Christs Disciple All things are of no esteeme in comparison of him Neither feare I what man can do unto mee Ignis Crux Bestiarum conflictationes ossium distractiones conâ—isiones membrorum totius corporis tanquam farinae molitae attritiones omnia denique suppliciorum genera à Diabolo excogitata in me coacerventur si Iesum Christum duntaxat adipiscar Fire Crosse breaking of my bones quartering of my members crushing of my bodie and all the tortures that inhumane man can invent and all the torments of death and the Devill come what will or can come so I may enjoy my Lord Jesus and his Kingdome for ever when this life is ended What a proffer did this good old man bid for Heaven what a victory was this to his prayse be it spoken to get this victory of himselfe having so many enemies as the World the Devil and the Flesh and inticements of friends which were as so many blocks laid in his way hindering as it were his passage to Heaven When the time of this Ignatius his Marâ—yrdome drew nigh He used a saying which Saint Ierome in his Catalogue of Ecclesiasticall Writers and Saint Irenaeus lib. 5. c. 28. do both remember and it is in the same Epistle namely this Frumentum Deisum dentibus ferarum molar ut munduâ— Dei panis inveniar You may render it in English thus Now I am but Gods Corne when the wilde beasts shall have grinded mee to powder with their teeth I shall be his white-bread He used also to say and no doubt but hee found it true Nihil praestantius est pace Christi as Damascen relates in the first Booke of his Parallels and â—8 Chapter There is nothing better then the peace of a good Conscience then the peace of Christ. For his Humilitie it was much for hee thought it no disparagement to learn of any that could instruct him for hee went to schoole to learn when hee was thirty yeeres of age Likewise hee thought himselfe so unworthy to bee buried in any sanctified place that hee chose rather to bee buried on a dunghill or some common fields Such was his humility that hee ever thought meanly of himselfe and always subjected his own spirit to the practice of Vertue This Vertue amongst all others though the lowest yet holds the preheminence this Vertue is the safest because it is alwayes at Anchor for it endues the minde of Man with divine Knowledge and ingraâ—iates him with his God And certainly that man lives with most content in his calling that strives to live within the compasse of it Polycarpe said to his Schollers bee yee perswaded by the example of Ignatius Rufus and Zozimus or else by the Apostles themselves to hold fast the faith for these by that means are with the Lord. Hee suffered under Trajan at Rome Anno Christi 102 the remainder of his bones which were left by the wild beasts were sumptuously interred by Theodosius Saint Ignatius his Sayings Of good and wicked men They are like true counterfeit mony the one seemes to be good and is not the other both seemes and is strive therefore both to be and to beare Gods Image for though the other seems good yet prove naught in the fire of triall Of the good Persecution The Lions teeth are but like a Mill which though it bruiseth yet wasteth not the good wheat onely prepares and fits it to be made pure bread let mee be broken by them so I be made pure Manchet for Heaven Of unitie in Prayer Let it be performed in one place in one form in one minde with the same Hope same Faith and same Charitie in Christ Iesus who doth otherwise is seduced with vain Opinions Of Education of Children Parents ought to afford these foure things to their Children Discipline Admonition learning Gods Word and Arts all these preserve them from idlenesse and folly gives them wisdome and learnes them subjection and obedience to their Superiours Of Patience its excellency Other graces are parts of a Christians armour as the Shield of Faith the Sword of the Spirit the Helmet of Salvation but Patience is the Panoply or whole armour of the Man of GOD the Enemy foiles us without it but we foile him by it Of Graces in the Soule Grace flowing from the blessed Spirit of God makes the Soule like a Fountain whose water is pure wholsome and cleere for Grace cleanseth saveth and beautifieth the whole man Ignatius wrote these Epistles following 1 To Saint John the Apostle 2 To the Virgin Mary 3 At Smyrna to the Ephesians 4 To the Magnesians 5 To the Trallians 6 To the Romans 7 At Troas to the Philadelphians 8 To the Smyrneans by Burgus 9 To Polycarpus Bishop of Smyrna 10 At Philippi to the Tarsenses 11 To the Antiochenians 12 To Hero the Deacon 13 To the Philippians of Baptisme by Euphranius the Reader An. Christi 71. Polycarpus S. POLYCARPVS THis Polycarpus was Disciple to Saint
him yet there was such a gracious lustre and radiancie in his countenance and gravity that some of their hearts failed them when they beheld him and they repented of their intent and many others were cast into a sudden feare and fled from the performance See but how strong God is over the actions of wickedâ—men who though they would yet cannot act any thing beyond Gods divine disposall As there is nothing so sacred but there will be still found in all ages sacrilegious hands to attempt and touch it And though there be not wanting multitudes of men whose tongues and hands have no other imployment but to defile and diminish so much as in them lyeth the honour of God and of good men yet for all that the vertuous mans minde is not a whit daunted or lesse assured then before And most men know that the vertue and vigour of him who in fighting hath vanquished his enemy is alwayes greater then his who did never try the combat at all Even so may wee think and say of the vertuous constant and well disposed person who like to good metall the more he is fired the more hee is fined the more hee is hated and opposed the more is he approved For wrongs and attempts may well try him touch him or prick him but they cannot imprint in him any false stampe Many out of envy and malicious disposition may attempt and set upon a just and upright man and assaile him both by words and actions yet not injure him for in that case hee is like a brazen wall which the darts of the wicked cannot pierce through but rather rebound on their owne breasts And though that such mischievous and malicious men levell right at him to hit and to hurt him with their harmfull shafts yet doe they come short of their aymes for either they hit him not or if they doe they hurt him not at all Therefore let all good and vertuous men be qualified and comforted and with patience and peaceable playsters such as are joy exultation and delight for these will bring him unto greater content then humanitie can imagine But suddenly after Hescennius Sisinnius the Praefect gave command that Dionysius with his fellows should be apprehended and when hee was taken Sisinnius had much talke with him and did much reprove him and blame him for that hee had preached against the worship of their Gods and because by his Sermons their gods had lost their former honour and worship and seriously charged him to confesse his errour and to stop up that breach which hee had made to leave off those novelties and unheard of doctrines grounded upon no sufficient warrant or solidities that so the people by this recantation might see how vainly they were seduced and so returne to their ancient Rites and Customes againe To whom Dionysius answered not without a great deale of Constancie and Zeal mixed with Wisdom and Divine Eloquence how that they were no gods whom they worshipped and how that they were but Idols the worke of mens hands and that it was meere folly ignorance and Idolatry to adore them and added that there was but one God which he preached at which words spoken with so deepe a resolution Sisinnius was wondrously incensed and angry and commanded him to be laid upon an hurdle and a gentle fire to be put under to roast him Hildrinus relates that hee was cast to wilde beasts that were kept hungry but they would not teare him and how hee was throwne into an Oven made hot but the fire did not seise upon him but hee was the second time with his fellow-labourers brought before Sisinnius and they were publikely beaten with cruell and many blows by the Officers But the Judge perceiving their valour and unmoveable courage that they were not at all daunted with thesâ— dealings He standing up commanded in a rage that seeing they had contemned their gods derided the Emperours Edicts that they had wrought by Magicke and other unlawfull Arts as with Miracles to delude the people that they had seduced the people and had drawn them from their obedience to the Emperour to their faction and part that although these things came upon them for their faults and that they might be punished by the Emperour for suffeâ—ing such Seducers to remayne in the Confines of his Empire commanded them foâ—th-with to be beheaded At which this Saint Dionysius Rusticus and Eleutherius were not any whit terrified but with joy and mirth answered that all they who worshipped such gods were like them and would perish even as the dung of the earth But as for us said Dionysius Come life or death we will worship the God of Heaven and earth At these words of these holy men the Judges anger was kindled like fire and gave strict charge that their execution should not be deferr'd and so they were haled out of the Citie to the top of an high Mountaine and delivered to the Officers and Executioners to be tormented which was accomplished with all the cruelty that could be at the time of Dionysius his beheading he devoutly lifting up his hands and eyes to the God of Heaven expressed himselfe in this prayer DOmine Deus omnipotens Filiunigenite Sancte Spiritus Sancta Trinitas principio carens in quem non cadit divisio suscipe servorum tuorum in pace animas quoniam propter te morte afficimur Which deserves to be registred in letters of Gold I have thus Englished it O Lord God Almighty thou onely begotten Sonne and holy Spirit O Sacred â—rinity which art without beginning in whom is no division Receive the souls of thy servants in peace who are put to death for thy Cause and Gospell to which Rusticus and Eleutherius answered Amen Which prayer being ended at the command of the Ruler they were beheaded with a sword that was made dull that so their paine in their Martyrdome might be the greater These worthy Martyrs suffered the eighth of the Ides of October in the Reigne of the Emperour Hadrianus in the 110 yeere of Dionysius his age It is true that Metaphrastes Hildrinus Hincmarus the Bishop of Rhemes and others doe say that hee suffered under the Emperor Domitian in the ninety first yeere of his age but they are deceived for Dionysius in a certaine Epistle which hee writ to Iohn being banished into Pathmos in which he saith that he did foresee that he should be released from that misery and should return into Asia and that by Gods providence they should see one another face to face which proved true when as the bloody Decrees of Domitianus were cald in and revoked and those which were exiled for the name of Jesus were recalled And againe the same Dionysius speaks of an Epistle which Saint Ignatius writ to the Romans though then dead who as is manifest suffered martyrdome under Trajan whom Nerva succeeded Miâ—hael Syngellus reports it that Dionysius lived til the latter time of the Emperour Trajan
would visit others that were in chaines for the cause of CHRIST Nay and without feare of punishment delivered some from their fetters And in his Writings when as he◠speaks of Martyrs and their torments hee seemes to be even ravished in spirit Hee was not seventeen yeeres old when hee was deprived of his Father and had a Mother with many brethren whom hee did by labour and study maintaine and cherish and the better to provide for their sustenance hee did publikely professe Grammar which though many may take to be a needlesse profession yet in ancient times it was in high esteem so that of it it was said Senile atque arduum fuisse negotium that is it was a taske for an old grave man to perform and full of difficulty for as a great Writer speaks Non tātùm expect abatur Declinationum Conjugationum Constructionum ratio sed sermonis elegantia plurimorum Authorum lectio Antiquitatum Historiarum peritia ac etiam Poeseos Rhetorices Dialectices Arithmetices Cosmographiae Musicaeque cognitio that is There was not onely expected in one of these Professors a method for the Declensions Conjugations but there was a requisite elegancy of speech reading of divers Authours skill in Histories Poetrie Rhetoricke Logicke Arithmeticke Cosmographie and Musicke in all which this Origen was excellently wel experienced and the place in which hee professed was no meane one but in the famous Citie of Alexandria and presently after hee read the grounds of Religion divinely instructing the Christians confirming and strengthening their hearts against all the stormes of persecution Amongst many others one Disciple called Plutarchus was so encouraged by this famous instrument that hee underwent Martyrdome and one Heraclas a Kinsman of this Plutarchus for his holinesse of life was after the death of Demetrius advanced to the Government of the Church of Alexandria Serenus also was so instructed by Origen that hee died for the name of Iesus as also Heraclides and many others as well men as women so servent and powerfull was the doctrine of Origen and such deepe impressions made it in the minds of his Auditors He did strictly keep under his body and subjugated the flesh to the spirit lest as hee said while he saved others hee himselfe should be a cast-away he was frequent in watchings in fastings humicubations in labours and wants and yet underwent all with a great deale of alacritie integritie and patience his holinesse of life was not onely admired and followed by Christians but also by many Heathens so attractive and powerfull is the example of a good life But now Demetrius Bishop of Alexandria hearing of Origens paines and piety thought him a fit instrument to be placed in the Church and so called him to be the Catechista or Reader of Divinitie in that place a weighty and eminent place which after the Apostles one Pantaenus and after him one Clemens had supplyed in the Citie of Alexandria and now this Origen enjoy'd and kept it many yeeres with a general approbation and renowne the Disciples of these men were termed Catechumenists or hearers Now he left his profession of Grammar and sold all his bookes to a friend of his for the allowance of foure half-pence a day and wholly addicted himselfe to the studie of Divinity in which he so profited and exceld that hee was by Alexander Bishop of Hierusalem and Theoctistus Bishop of Caesarea called to the Priesthood a great dignity in those times though much and too much slighted in these looser and prophaner days The Churches of Achaia were vext at this time with divers Heresies to stop which Origen was sent with the Epistles or Letters Testimoniall of the Church and as he went through Palestine towards Athens hee was by the Bishops aforenamed ordained Priest that He might be the more potent being confirmed by authority Ecclesiasticall He did not run but was lawfully sent and did painfully undergoe that charge and indeed his doctrine and life was so renowmed and eminent that they caused him to be envied and hated especially of Demetrius so that he did what he could to cloud and darken this Origens fame a fault not fitting to harbour in a Divines breast though through the Devils malice too frequent This Demetrius ript up this Origens faults and by his writings did publish them to the World and especially hee upbraided him with that rash and inconfiderate act of his dismembring himself which He stiles puerilis error a childish fact a blind zeale without knowledge and said that He took some other things Historically which he should not in the Gospel as that having two Coats he should give away one as also that of not caring for the morrow c. so that what Origen thought not to have bin known was and Demetrius for that imperfection deem'd him unfit for the Priesthood and so did now dislike what formerly hee approved and envied deeply him whom hee should have lov'd Such power hath premeditated and working revenge Well in the height of Origens fame these things were divulged and his adversary was potent and thereupon Origen was forced to give way to the storme and yield to the importunitie of his Enviers and so left Alexandria yet always kept his constancie and courage and retain'd his piety unmoved preaching the Gospel with all diligence and painfulnesse striving to convert many to Christ not doing as Tertullian did to turn from Orthodox to a Montanist but the more his affliction was the closer he kept his piety nor yet troubling the World with Schisme nor yet requiting his adversaries with ill language or calumniations but hee went another way to worke to doe good for evill and to speak well of His standerers as Saint Peter saith by this meanes stopping the uthes of his Gain-sayers The principall place in which He taught was Caesarea of Palaestine there hee instructed many in the Faith and saw the fruits of His labours for Hee had many famous men who were His Followers and Scholers as Firmilianus afterwards Bishop of Caesarea Cappadocia of whom Hee was entertained with applause through all Cappadocia Who after that he had seen the Holy places in Palaestina return'd to Origen againe He brought up Theodorus afterwards called to the dignity of a Bishop as also Gregorius who for the Miracles which Hee wrought was termed Thaumaturgus who was an eminent Father of the Church This Origen did likewise convert Anthenodorus the brother of Gregorius and made him leave all his worldly wisdome to gain the knowledge of Christ and gained great advancement in the Church of God He was called to Antioch by Mamniaea the mother of Alexander Severus and was by her honourably entertained and religiously dismissed againe this woman is called by Saint Ierome a Religious Matron He wrote a famous and learned Epistle to Philip the Emperour who was the first King of the Romans which was Christian. Hee saw Rome which hee cals Ecclesiam magnam a great Church in one of his
Iezabel but now the Empresse being angry studied revenge and so Theophilus comming to Constantinople with some other Bishops of whom as Palladius affirmes Acacius of Beraea was of greatest note and indeed Chrysostomes greatest adversarie for they sent to Antioâ—h to enquire of his life when he was young but finding nothing worth objecting they then sent to Theophilus to Alexandria and set his malice on working who was glad at such an occasion but they found accusation against him for that Sermon which he preached out of 3 Kings 18 for they alleaged that what he said against Baals priests was meant of them and what he spoke of Iezabel he meant of Eudoxia Thus Chrysostome was beset with the malice of the Empresse and of three other women whose names were Martia the wife of Promotus Castritia the wife of Saturninus and Eugraphia as also by those some Bishops whom before he had deposed and loose priests of Constantinople and the East and West Bishops for receiving the Origenists But Theophilus workt upon two priests which Chrysostome had deposed the one for murther the other for adultery so Theophilus calls a Synod against Chrysostome and brings these and others to accuse him Saint Chrysostome thought them not competent Judges nor the other sufficient accusers So amongst all these troubles he preaches to the people wondrous godlily but they desist not but produce 29 Articles to accuse him of which Baronius sets downe compleatly so they never left until they procured his banishment so they gain'd upon the Emperour to banish him and so not having heard his accusation hee is forced to Heiron but upon an Earthquake that fell hee was recall'd but staid not long for a few moneths after Hee was by their malice banished to a little Towne of Armenia call'd Câ—cusus from thence to a place that lay upon the utmost confines of the Roman Empire exposed to the cruelty of the Barbarians but God prevented for at Comana He did quietly and peaceably commend his soule to God and his body was inâ—erred hard by Basiliscus the famous Martyr many Bishops suffered for his sake and few of his adversaries escaped unpunished The Bishops of Europe hated the proceedings The Bishops of the West would not communicate with those of the East untill they had set and enrold his name in the Table of the most famous constant Bishops and after this his later Writings were brought to Constantinople and there by a company of pious and devout Christians were reserved and so after a long and tedious troublesome life this famous Chrysostome departed Sentences out of Saint Chrysostome Of Continencie and Chastitie As a great showre of raine falling upon the fire doth streight extinguish it's force so the Word of God in the soule by meditation puts out all the fire of lustfull concupiscence Of Riches They are unthankfull Fugitives and destroy them that love them most as a boat if overladâ—n it sinkes but being justly ballasted sailes prosperously so when men stirre to heape up too much wealth they drown themselves in perdition Doe not hord up more therefore then is usefull for feare thou losest what is necessary be rich in necessaries not in superfluities Of covetous thoughts If thou wouldest not feare a storm in a calme or sicknesse in health nor beggery in wealth do as the dresser of Vines cut off the superfluous branches that the tree may bring fruit and not leaves onely so cut off those insatiable thoughts of wealth and thou hast enough Of brotherly love A bulwark of Adamant is not more impregnable than the love of Brethren as a City compacted and united is fortified against all assaults so Brethrens hearts knit up in love are unconquerable T was love that brought the Sonne of God from Heaven to reconcile all things to himselfe Against Covetousnesse A covetous man is as bad as the plague for as it infects the aire the house the body then the spirits now it makes men to be inflamed now they are distracted and can take no rest so is it with the covetous For there cannot be a worse infection in a Common-wealth than covetousnesse nay they are worse than Whores for as the Prophet says of them They open to all passengers so doth the covetous oppresse father mother brother sister servant or friend What he stands not in awe of God nor his sacred Word but laughs and derides his threats Of Faith Solid Faith is like a mighty Rocke which though the winds and waves and weather doe all beat against it to overthrow yet it stands unshaken So true faith grounded on that great Rock Christ holds out in all temptations and spirituall combats Man discerneth anothers fault easily but his owne very hardly because in anothers case his heart is quiet in his owne troubled and a troubled heart cannot consider what is good Contemne riches and thou shalt be rich contemne glory and thou shalt be glorious contemne thy enemies and thou shalt overcome them contemne slothfâ—lnesse and thou shalt enjoy rest and quietnesse Discourse and sudden speech declare a mans inward affection for a lascivious man craftily conceals his vice is discovered by his filthy speech For the conscience cannot be so dissembled but that the wantonâ—esse of the mind may be discerned in the countenance and the secrets of the heart are discovered by the motions and gestures of the bodie Spend an hundred yeeres in delights and another hundred nay ten hundred what are all they to eternitie Is not all the time of this life wherein wee enjoy delights and pleasures but like one Nights Dreame in comparison of eternity The Devils first assault is violent but if he be then valiantly resisted his second temptations will be weaker and being once foyled hee proves himselfe a coward If it were possible to be revenged on the rich you should see all the prisons filled with them but amongst other evill qualities belonging to riches this is one that they deliver and protect offenders from punishment If thou separate art and exercise exercise without art is more profitable than art without exercise For art is unfruitfull without practice and practice is rash without art Saint Chrysostome saith that Iohn Baptist spake more when his head was off than when it was on For saith he he then spake of Christ but with one tongue but being dead all that heard him speak of Christ spake by him Of prayse When God is praysed and when thanks be given unto him of men then the more plentifull blessings are given of him even for their sakes by whom hee is blessed for hee that prayseth God maketh him a debtor of a greater blessing When Eudoxia the Empresse who was wife of Arcadius had sent Messengers unto Saint Chrysostome with many threats and terrours how she would molest and vex him if he did not condiscend unto her desires The messengers failing of their purpose when they returned told her saying
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