Iohn and Bishop of Smyrna when Anicetus governed the Roman Church in the Reigne of M. Antoninus and Lucius Aurelius Commodus being Proconsul This Polycarpe came to Rome and had great conference with Anicetus about the Celebration of Easter as Irenaeus doth testifie and in his third Book against Heresies he speaks largely in his prayse and commendation This Polycarpe was instituted by the Apostles themselves and had great familiarity with them which had seene the Lord Jesus in the flesh hee was sent into Asia and there was made Bishop and lived a long while to a very ripe age so that the Almond-tree did flourish in his gray haires Hee was wonderfull in esteeme and repute for his reverend gravity and chiefly because hee taught nothing but what hee learned of the Apostles themselves and what the Catholike Church delivered and such points onely as were really true and orthodox And this all the Churches of Asia manifest and all the Bishops which succeeded him in that great dignitie Hee was not as Valentinus or Marcion but testis fidelis veritatis constansque a faithfull and a constant witnesse to the truth nay by his powerfull wisdome and singular piety he recall'd and did reduce many from Heresie and Errour It is reported for certain that Iohn the Lords Disciple and he going to a Bath at Ephesus and espying Cerinthus an Heretick in it that he said fugiamus ocyus c. Let us depart for feare lest the Bath wherein the Lords Adversary is doe suddenly dispatch us which indeed he had just cause to feare forasmuch as the places where wicked men are in a manner seeme to detest their wickednesse so that one of the Fathers made hast out of the house of a wicked man and soon after it fell to the ground Thus this holy man Polycarpus shewed a great zeale vigor of spirit for the defence of the truth And indeed those Primitive Fathers were very circumspect and cautious how they kept company with those whom they thought not to be sound in the faith imitating that rule of Saint Paul An Heretick after the first and second admonition shunne knowing that such an one is fallen away being condemned in his own conscience It is to be wondred to thinke how constant and couragious these Primitive Fathers were in their sufferings For they were not disheartned when their bowels were ript up when they rubd with shels and rough stones when their very heart-strings were crackt in the fire when there were beasts appointed to teare them nay per quodcunque supplieiorum genus whatsoever punishment was laid upon them they did rejoyce in the middest of them and so did this Polycarpus and Germanicus and Ignatius This blessed Martyr when the Heathens did cry out quaeratur Polycarpus kept his countenance and resolution so firme that it bred amazement in his Friends who would have had him gone out of the City into some place to avoid the fury of his Adversaries but hee continued in devout prayers night and day for the Church of God and for its peace hee did foretell to his Friend that hee should die in the flames for the Lord Jesus when as they that came to apprehend were entred something neere the place where hee was his Friends advised him to depart which hee easily might have done but would not and said Domine fiat voluntas tua Lord let thy will be done And so came to them whose countenance when they beheld they were abashed much but he commanded meat to be set before them and intreated them to eat heartily and desired them to give him respite but for one houre onely in which he prayed most fervently for the pardon of all his sinnes and for the Catholike Church and so was upon a solemne day brought into the Citie Herod being Prefect disswaded him not to suffer that death but to recant and to enjoy life and liberty he constantly after a little pause told him plaine hee would not yield to his suggestions which when they saw they drove him in a Chariot with violence to the place of Martyrdome and broke his leg in the journey but comming before the Proconsul he did aske him whether he was Polycarpus or not to whom he answered resolutely that hee was then hee bad him deny Christ and sweare by the Emperour to whâ—m Polycarpe replyed Octoginta sex annos illi jam inservivi c. I have served him these eighty six yeares and all this time hee never did mee any hurt how can I then speake ill of my King who hath kept me â—afe so long a time and cleerly did professe himselfe to be a Christian â—hen the Proconsull told that hee had beasts in readinesse to devoure him and Polycarpus answered Bring them for I am ready then the Proconsull said to him that he would tame him in the flames but Polycarpus told him that they were but momentany and that he neither feared beasts nor fire nor any other punishment Sâ— when they did see that hee would not be frighted they all with fury cryed out Iste Asiae Doctor Christianorum pater deorum nostrorum eversor This is the Doctor of Asia this is the Father of Christians this is hee that speaks against our gods and will not worship them So the fire being made hee was cast into it but it was a strange thing that the fire would not burne him but hee gave a smell as if of sweete Odours and Confections till at last they ranne him through the bowels with a sword and there issued our so great a quantity of bloud that it amazed them all and extinguished the flame Such was his holy detestation of Hereticks and Enemies to the Religion of Christ that when Marcion an Arch-heretick but one of his acquaintance met him in the street at Rome and wondring that he took no notice of him said unto him Dost thou not know mee Polycarpus yea said he I know thee well thou art the eldest sonne unto the Devill When the Proconsul had urged Polycarpus as much as in him lay to deny Christ Hee made this answer to him as before I have served him eighty six yeeres and hee hath not once hurt mee and shall I now deny him And when hee was come to the place of his Martyrdome the stake being fastned in the ground and the wood ready to be kindled they began to tie him to the stake with iron chains and he required to stand untied saying Let mee alone I pray you for hee that gave mee strength to come to this fire will also give mee patience to abide in the same without your tying Indeed that man which is accustomed to patience will never quit or forsake any place for any pain or trouble whatsoever for the paines and perplexities that good and vertuous men doe endure and suffer doe as it were prick them forwards to have a more earnest desire to loath and to leave this wretched and sinfull World whose sweetest pleasures as the wise man
his reigne but the ancient Martyrologies affirme that Saint Denis suffered martyrdome under Hadrianus as Cardinall Baronius hath well and judiciously obserued it And so secondly we may conclude safely that Denis lived one hundred and ten yeers His writings are extant yet not without some scruple or doubting howbeit those of the best judgment give good reason why they are his I will not rehearse any of those great Miracles which the papists doe ascribe to him however I must not neglect to recite unto you his works being so loftie and divine and relishing of a Spirit which was ruled by the Dictate of the Holy Ghost And indeed I could bee large if I should but recite the Testimonies of all Ecclesiasticall Writers who have commended this godly martyr Bellarmine saith that hee used often that saying of Ignatius of Christ Amor meus crufixus est that is to say My love and delight is crucified His Sentences follow And his Works as Cardinall Bellarmine hath registred them He used to say that hee desired of God but two things first to know the truth himselfe Secondly to preach it as he should to others No lesse observable was his speech to Timothy Hadst thou seene the Saints agonies at that time as I did speaking of their cruell persecutions of him thou couldst not but weep considering the sentence denounced against them that Peter was crucified and Paul beheaded that multitudes of the common Rabble smiting them did spit in their faces and it is worthy the remembring that at their parting after they had received the sentence of death from the Magisâ—rate Paul said to Peter Peace beâ— with thee thou Foundation of the Church and Shepherd of Christs Lambs and Sheep And Peter to Paul Go in peace thou Preacher of good things thou Mediator and Captain of our Salvation and chiefest Labourer in the Lords Harvest But at their departure saith he did follow my Master Paul And in the same Epistle Observe a Miracle my brother Timothy not to be slightly passed over I who was present at their parting after their death saw them hand in hand entring into the gates of the Citie clothed with a garment of light and wearing on their heads glorious Crowns 1 Of the Celestiall Hierarchie 1 Book 2 Of the Ecclesiasticall Hierarchie 1 Book 3 Of Divine Names 1. 4 Of Mysticall Divinity 1. 5 Epistles to Caius 4. 6 To Dorotheus 1. 7 To Sosipater 1. 8 To Polycarpus 1. 9 To Demophilus 1. 10 To Titus 1. 11 To Apollophanes 1 12 To John the Apostle 1. To confirme that these Works were his it is sufficient that they were allowed of Saint Gregory the Great in his 33 Homily on the Gospels and not only of him but of divers others who have writ of him as St. Maximus and others An. Christi 150. Iustinus Martyr IVSTINVS MARTER LOoke upon this effigies and you behold an acute Philosopher a Judicious Divine a constant Martyr a stout shield of the Christian Faith an Elegant ancient and eloquent Writer in the defence of the Truth Whom many of the Fathers have highly esteemed and deepely praised as Photius in his Book entituled the Library and Eusebius in his Ecclesiastical History S. Ierom likewise reckons him none of the meanest amongst those famous Champions of the Church so Epiphanius terms him Vir sanctus Dei a man an holy man and a lover of God Anastasius Paulus Orosius in his seventh Book and fifth Chapter and Plinius secundus in his Epistles in the tenth booke But Photius doth amongst the rest give and afford him a large Eulogie it begins in these words Est autem vir ille ad Philosophiae tum nostrae tum potissimum prophanae summum evectus fastigium c. which is That this man came to a great height not onely of our philosophy but also of that which is counted prophane flowing in the copiousnesse and abundance of all sorts of learning and histories and knew very well how to beautifie and adorn his words with Rhetoricall expressions Hence was it that hee was so able to deliver his mind in apt termes and significant phrases so that those things that came from him were wonderfull emphaticall patheticall and significant and work'd much upon the souls of his Auditors Hee was sonne to Prisâ—us Bacchius hee was borne in a certain little Towne in the province of Palestine called Naples But hee tooke great delight in Rome and therefore hee chose that to be the seat of his residence where both in speech life and habit he professed himselfe a Philosopher but he made his philosophy subservient to his sacred studie of divinity and would say He kept it for use and that in his studies he found great profit by it Tritenhemius the famous Abbat of Spanheim in his collections of the ancient fathers doth give this Iustin Martyr a very good report for he cals him Christi amatorem cultorem insignem a great lover and worshipper of Christ Jesus Cardinall Bellarmine and Baronius doe both highly prayse and exâ—oll him for his Learning in their Writings especially Baronius in his Annals doth commend him because Hee was the first Champion that set himself against the dangerous Heretick Marcion His words are these Caeterum non defuerunt qui statim adversus Marcionis venena pararent antidotum praestilit id quidem omnium primus Iustinus Martyr that is There wanted not those that presently prepared antidotes against the poyson and venome of â—arcion but the first that undertooke the cause was Iustin Martyr Nay hee not onely prayses him for that according to his due merit but also for his valour and prudence in discovering the Heresie of the Valentinians he cites Tertullian adversus Valent cap. 4. 5. to utter these words Viri sanctitate praestantia Insignes Haeresiarcharum contemporales instructissimis voluminibus prodiderunt retardarunt ut Iustinus Martyr There were men famous for sanctity worth and excellencie who by their dexterous Writings supprest the Heresie of Valentinus as Iustin Martyr so that it easily doth appeare that he did not onely suffer much for his Saviours cause but also did much study and accustome himself to defend it against all oppositions in his time For custome is a second nature and when the soule takes delight in any vertue it is gain'd upon by an usuall and customary iteration He began to flourish in the Reigne of Antoninus Pius and in the time of Telesphorus as doth appeare by his Apologie which hee dedicates to the same Emperour wherein hee grievously complains against the Prâ—consul in Asia because he did with such extream crueltie persecute the poore Christians with the sword as was thought against the minde of that good Emperour who was calme and gentle towards them and would not suffer them to read any Books of the Prophets which spoke of Christ upon pain of death But this Iustin Martyr lays him open to the Emperour and saith
it was Opera instinctu malorum Daemonum ut per timorem homines ab ill is absterrerentur By the helpe â—nd instinct of the Devils to skarre and affright men from reading such Books as would learn them goodnesse and happinesse Hee got much reâ—ute by being so constant against Idâ—lâ—try and Superstition and by perswading the Gentiles to leave it as a vaine and unprofitable service and declared unto them the exceâ—lency and benefit of the true worship of God so that hee did cause many to come out of that miserable condition and cherefully to embrace the Faith of our Saviour Christ crucified But to conclude the Bibliotheca veterum Patrum doth sufficiently speake for him and register his worth and parts to succeeding Ages One of the first after the apostles times whose writings wee enjoy was Iustin Martyr who florished in the time of Antoninus Pius and his successors Marcus Aurelius and Lucius Verus And in his apology to the senate and people of Rome he writes that there were from the nativity of Christ 150 yeares to his daies Hee did not live free from malicious men But the chiefe of all his adversaries and accusers Qui carbone notandus was Crefcens a Cynick Philosopher but no ways deserving the name who was a man of a corrupted life and wholly addicted and given up to Luxury and Gluttony and many other vices hee was the incarnate Devill that never left off his accusation of this worthy Instrument and at last by his malice and envy got opportunity against him because he was a faithfull Christian. It is observed that the envious man doth not beare envy so much to the persons of those whom they envy as they do to the good things which are in them Envy indeed is the Mistris of injustice and it inciteth both the thought and the hand to all kinde of ill and wicked actions for when the condition of another man is just upright and cheerfull then is envy most plotting and contriving sad and sorrowfull And whosoever beareth envy to any good man and doing well it may well be said of him That he is not only envious to the Common-wealth but to himselfe also and in the end will be his own destruction It is a principall point of wisedome truly to know how to esteeme of life for hee that esteemeth and loveth his life for the love of it selfe he lives not but to live But a wise man lives no longer then that his life may be worth more then his death A great part of life is lost to those that dâ— ill a greater to those that doe nothing and all to those that do that they should not do But the actions of a well grounded and advised man tend alwayes to some certain and good end and what he purposeth hee bringeth to perfection because his intendments end in performances of good and vertuous conclusions This Iustin Martyr used to say of the Christians in his time that which the soule is in the body that are Christians in the World for as the soule is in the body but not of the body so do Christians dwell in the World but are no part of it He had divers other Sayings especially these two First It is best of all not to sinne it is next to that to amend upon the punishment Secondly That it is the greatest slavery in the World to be subject to ones own passions But moderate passions are the most affable expressions of humanity passions must not be too fierie nor yet too dull but there ought to be a mean betwixt both For the first are like Horses that endanger those that ride them and the later prove a trouble to the Guide The one will not be backt by any and the other will be abused by any a good temper is a sure expression of a well composed Soule Therefore the onely way to live worthily and die with prayse is to be noble in our actions honest in our intentions and temperate in our tongues But this envy though of a long continuance no whit daunted Iustin for hee did suffer his Martyrd me cheerfully and willingly surrendred his soule into his Saviours protection Saying My life is neere finished and while I lived I made my chiefest study the only trumpet of his glory These Works are knowne to be his 1 A Dialogue with Triphon the Jew 2 An Apologie to the Roman Senate 3 An Apologie to Antoninus Pius 4 An Oration to the Gentiles 5 Of Monarchy 6 An exposition of Faith and the true confession of it 7 An Epistle to Zeno and Serenus 8 An Epistle to Diognetus 9 A Booke of Questions from Christians to the Gentiles with Answers 10 An explication of those questions which the Gentiles propounded to the Christians 11 Some Answers to some necessary Questions 12 A reproofe of certaine Sentences of Aristotle More questions to the Gentiles about God and the Resurrection of the Dead These be averr'd to be his by Eusebius Nicephorus Zozomâ—n Baronius Bellarmine and Bibliotheca Patrum Perionius and Tritenhemius and also by Robert Stephan in his last Edition An. Christi 170. Sanctus Irenaeus S. IRENAEVS IT is hard to finde out the Country parents the time of the birth and the habitation of Irenaeus in his yong yeeres But it is certaine hee was Bishop of Lions and a famous Writer and Martyr Oâ—â—umenius saith he was a Frenchman but most do take him to be of Asia a Grecian not a Latine as Cardinall Bellarmine and others because he was a constant Auditor to Polycarpus Bishop of Smyrna and his name doth denote him a Grecian and his Writings were Greeke not Latine if we will give credit to Iustin Martyr Eusebius Basil Epiphanius Ierome Theodoret Melissus Anastatius and Damascen His exquisite skill and dexterity in searching into the secrets of Heresies doth sufficiently manifest that hee was excellent for Philosophy For usually Heresies have had their springing from Philosophy his acute and witty Disputations with them and his cleere refutation of them do speake his learning besides the Order and Method hee uses with the Prefaces before his Books besides his demonstrating how that Heresies have not onely oppositions and some contradictions in themselves but that they do plainly thwart and crosse the truth of all Churches and the Writings of the Prophets Apostles and Evangelists which hee proves in his first and foure last Books but the nineteenth Chapter of his second Booke manifests his generality of Learning First by refuting all their sophisticated arguments and ungrounded positions which hee proves to be onely fetcht out of the Fables of Poets and Philosophers herein shewing that hee had well vers'd himselfe in Thales Anaximander Anaxagoras Democritus Empedocles Plato and Aristotle so also in most Tragick Comick and Lyrick Poets Seeing in the confutation of them in the defence of their Heresies He doth fitly and wittily use their Exclamations Proverbs and Examples hence is it that Tertullian doth stile
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
love or hate of God weareth away through age of the body and so at length comes to nothing Life is of its owne nature a grievous thing most miserable and full of innumerable cares O life saith a wise man how may a man get from thee without Deaths helpe thy evils be infinite and yet no man is able either to avoid nor yet to abide them And if any good thing happen to a man in his life he feeleth also therewith tribulation and sorrow as sometime no other which maketh our joyes little and our life deplorable For the manner of his life it was solitary for he would say by this meanes Ex turbulentis hujus saeculi perturbationibus ac procellis liberari c. that is He was freed out of the turbulent turmoiles and stormes of this World that hee did sweetly enjoy his thoughts without distraction that hee was the more fit for divine Contemplation and studie Yet hee often remov'd but it was still to doe some notable service for the Church of Christ. Hee went to the Citie of Edissa to visit the Churches and to meet with some learned Father to conferre but by the providence of God he met with an Harlot who was impudent yet witty this Ephraem presently turnd his eyes away not willing to behold her but she the more earnestly lookt him in the face to whom hee spoke Oh woman why doe you so greedily gaze on mee to whom shee readily replyed Ex te viro ego sumi I am come from your loines why then doe you cast your eyes upon the earth out of which you were taken and neglect me well he rejoyced that GOD had sent him good counsell from the wicked But not staying here hee went to Caesarea of Cappadocia where hee both heard and saw that sweet Trumpet of Gods glory Saint Basil whom he entirely reverenced here he desired of God to give him abilitie of utterance to preach to the people which God gave him abundantly he did not any wayes affect prayse so his will runs Nulla Ephraem cecineritis carmina c. that is sing no Verses in commendation of Ephraem bury mee not with any lofty Linnens or Ointments rayse no Monuments or Tombs for I am a sojourner and a stranger here as all my Fathers were Psal. 39. He was wondrously mercifull to the poore for though hee had not of his owne to give yet by his sweet and attractive Sermons he stirred up the hearts of others to relieve them he was of so Angelick an Aspect that his Dove-like simplicity his compassion and integritie was easily decyphered in his countenance Gregorius Nyssenus compares him with Abel for offering sacrifice to God which was his soule and body as an acceptable sacrifice to Enoch for his constant walking with God to Noah for his never making shipwrack of Faith and a good Conscience To Abraham for leaving his owne and going forth by Gods promises To Isaack being willing to lay down his life for the Gospel To Iaakob for supplanting Esau so hee the Hereticks and for blessing the people at his death To Ioseph for Chastitie and especially for distributing the pure wheat of GODS Word wiâ—ely to the famishing soules in many things to Moses for striking the Rocke and bringing forth water from the flinty stone so he by the Rod of Gods Word did fetch teares from hard-hearted men and brought many to repentance To Iosuah for bringing many into the spirituall Canaan to Samuel for devoting his youth to God To Elias for reproving false Teachers to Elizeus for abundance of the spirit to Saint Iohn Baptist for living in the Wildernesse and teaching men to repent To Saint Paul for his manifold sufferings and indeed it is hard to say wherein hee was defective at the time of his death hee denied to have any cost bestowed upon him but willed them to give it to the poore And a great man having prepared a rich Vestment for him said That pietie should be respected before povertie and so did not give it as Ephraem had willed him but hee was presently sorely visited and could not be released till this old man imposed his hands on him and blessed him and then said to him Perfice Homo quae dudum promisisti Perfect that which whilome ô Man thou diddest promise and so he was restored to health Well this Father gave the people comfortable directions at the time of his death so that it was rather Transitus quà m mors a sleeping in the Lord quietly and comfortably in fulnesse of dayes and was buried by the Monkes that were his Disciples I could bee tedious if I should largely and particularly expresse the prayses that many Writers afford Him Basil the Great sayes of him that distabat à mundana sapientia He affected not worldly wisdome Saint Ierâ—me sayes that He came to be of that fame that next to the Scriptures his Works were publikely read Theodoret stiles him a most admirable man an excellent Writer in his fourth booke Chap. 29. Zozomen saith of him that about that time there liv'd one Ephraem Syrus a man excelling others and a singular ornament to the Catholike Church the Tripartite History calls him a man admirable for knowledge and writing So also doth Simeon Metaphrastes Anastasius Synasta Photius Cedrenus Nicephorus Trithemius and others so as I have said He flourished under Constantine the Great and died under Valens Ephraem Syrus his Sayings Of the excellencie of Faith As the body is more worth then the raiment so the soule more worth than the body and faith in Christ more excellent than all get therfore that in thy soule which may get him who is the rich clothing both of soule and body Vpon earnest though late repentance Despise not an old man who desires to come to the haven though he comes late yet he comes in time God rejected not those that come at the eleventh houre thou knowest not but that hee may have his penny as well as the first Of perseverance in Grace The resolute Traveller knowes that his journey is long and the way durty and dangerous yet goes on in hope to come home to his house so let the Christian though the way to Heaven be narrow and difficult though it be set with troubles and persecutions yet let him goe on till hee hath finished his course with joy for Heaven is his home Of the neglecting the Soules welfare Hee that feasts his body with banquets and delicate fare and starves his soule for want of spirituall food is like him that feasts his slave and starves his own wife therefore rejoyce rather with thy wife and keep under thy servant and so all shall be safe Of comming to Christ. Stay not away o my soul from him though thou beest wounded for hee came to heale though thou beest lost for he came to seek let not thy diseases affright thee from the Physitian for hee calls those that are
Beda Dei famulus Presbyter Monasterii Apostolor Petri Pauli quod est ad Wirimudam Ingiruam c. omnem meditandis scripturis operam dedi Hee was sent for to Rome by Pope Sergius that he might discourse with him Bede being so famous in all parts for his vertues and science The Epistle of that Pope is to be seene in the third Tome of the generall Councells and begins in these words Opportunis ergo c. the subject of it was that there was a great need of the advice of learned Divines to settle the Churches peace and he was knowne to be able in the study of Theology and therefore was desired to repaire to Rome with all convenient speed but it is concluded by the best Historians that he stirred not out of England He was wonderfully modest and did never hunt after preferments but contented himselfe with that life and daily study in his readings oftentimes he was so devout that hee would shed teares abundantly and after he had done reading he would fall to prayers for he would say that prayer was of great force to get the true understanding of Gods Word O famous instrument to Gods glory who not onely was fervent in his prayers but exceedingly both by life and learning edified the Church of Christ. Hee hated idlenesse and would say hee thought there was so much worke to doe for a Divine in so little a space of time that hee ought not to lose any of it it is imployment keeps the soule safe and sound He did not begin to take this taske upon him when the Sun was setting in his old age or begin to live when he should dye no he offered God his youth and began in the strength and prime of his age He was a Bee in his owne hive he dressed his own Garden hee managed his owne affaires forgetting all desire of honour and riches which bringeth with it miserable and stupendious effects And for pleasure and delights of the World we must deale with it saith hee as men doe who buy and taste honey onely touch it with the tip of the finger not with our whole hand for feare of surfeit He had many famous Schollars which he provoked to study by his owne example in a word he was full of knowledge charity devotion and chastity For his person he was of a comely stature grave in his going of a lofty voyce pleasant of speech comely of countenance and pleasantly severe Being aged 59 yeares in the yeare of Grace 731 he finished the Catalogue of his Workes but it is not on all parts resolved justly what yeare he dyed in Marianus Scotus saith in the yeare of oâ—r Lord 729. Sigebertus saith in the yeare 731. Trithemius saith in the yeare 733. Some have much erred who say that he dyed in the yeare 700 but Baronius he approves them not How he departed this life is to be seene by an Epistle of one of his Scholars who after great commendations of him for piety learning patience and the like saith Gravatus infirmitate anhelitus hardnesse of breathing a little after Ascention day hee was sicke of it and had a tumor in his feet in his sicknesse hee was not any whit disturbed to appearance but would often exhort his Scholars to bee quicke in gathering notes from him for hee had not long to stay with them For my life said hee is uncertaine at the best and that man which goeth on wandring without any faith or constancy feedeth his thoughts and cogitations with vapour no man knoweth what will happen in time to come howbeit God governeth all men in the midst of all perills and dangers and many times on the contrary hee bloweth upon us a strong winde or tempest of adversity And that life is good and best to be esteemed which is led in honesty and vertue for at the day of death it will trie it selfe for the day of death is the Master and judge of all other dayes being the tryall and touch-stone of all the actions of our life then doe wee make our greatest assay and gather the whole fruit of all our studies and he that judgeth of the life of a man must looke how he carrieth himselfe at his death for the end crowneth the workes and a good death honourerh a mans whole life There was a young man one Witberch that spoke to him and said Loving Master there is something left to write to which he answered and said it was finished and so cald him to hold his head and then singing Gloria Patri Filio Spiritui Sancto with cheerefulnesse he breated out his Spirit and slept in the Lord. Many famous men have praised him as Hildwines and Marianus Scotus Albinus Flaccus termes him Eximium Doctorem and Amalarius calls him Venerable according to that Verse Hic sunt infossa Bedae venerabilis ossa So also St. Boniface the German Apostle calls him sagacissimum scripturarum Indagatorem I should bee too large should I reckon up each particular praise that is given to this Father yet I cannot let passe that which Trithemius speakes of him in his Ecclesiasticall Writers He was saith he uncorrupt of life devout in heart full of knowledge wondrously industrious excellently acute usually reading the Scriptures adorned and graced with all sorts of vertues a witty writer Possevinus speaking of him useth these expressions Ingentibus Dei dâ—nis doctrina sanctitate ornatus c. that is adorned with the great gifts of Gods Spirit with learning and sanctity a diligent Writer full furnished with wit and wisedome wondrous charitable devout humble patient in a word a patterne to Preachers a lanthorne shining into all parts c. So doth Cardinall Bellarmine extoll him also But I shut up all in these wordâ— Hee did much and suffered much to defend Gods Truth and to propagate the Gospell of Iesus Christ. Hee flourished in the time of Gregory the Great and long after to the yeare 750. being the ancient glory of our English Nation and a man of greatest worth and learning of any in his time So after hee faithfully shewed himselfe a worthy Steward a carefull Watchman a painfull husband-man a powerful Labourer a learned Priest in the thirteenth yeare of his Primacy God cald him from hence His Sayings He is a sluggard that would reigne with God and not labour for God In the promised rewards he takes delight but the commanded Combates doe him affright Flattery is the nurse of sinne which like Oyle doth feed the flames of sinfull affections True love doth love truth judge in truth strive for truth and finish Workes with truth None doth ascend into Heaven but hee that doth descend from Heaven Therfore he that will ascend into heaven must joyne himself by true faith and love unto him that descended from Heaven knowing that hee cannot ascend into Heaven but by him that descended from heaven It is lesse labour to resist carnall pleasure unknowne than
so copiously adorned and beautified with such solid Reasons that they are able to drive any one to his opinions Some do stile him harsh and crabbed which is supposed came to him by his daily reading Greeke Authors Hee was not so harsh but hee was as beneficiall for his Matter and this wit hee shewed even in his youth thus and more copiously doth he set him forth and under the correction of better judgement set but his too severe faults and imperfections aside look not too rigidly upon his fall For those subjects which hee wrote of I dare say it none performed them more solidly or devoutly and it is thought by candide Divines it was his too much addicting himself to the strictnesse of life his too deep austerity that caused his fall how ever the most eminent Lights of the Church have had their imperfections it is so by the Divine permission and Satans malice and what if to this end That Men may know themselves so and to render all glory to God and my conclusion concerning his fall it shall be vaild with the Mantle of Charity and let mee say thus much of it and seriously professe When I read him I admire him His Discipline may be too rigid for these more licentious times But if it was as Saint Paul sayes Contundere corpus to beat downe his proud flesh that always rebels against the spirit who can justly blame him his method and practice may be harsh and difficult his intention and aime cannot but be commendable though he a little mistook the method yet if he attaind the end may wee not conclude him an happy Conquerour For his Heresie of which he stands guilty have not all Ages shunn'd that Rock and yet entertaine Tertullian For certaine his errour was grosse but why may not that famous Tract of his de Poenitentia make amends for it Hee is gold though not altogether refined so nor to to be refused Wheat he is who not throughly clensed yet may be placed in the Garner perfectly good he is not yet not to be despised for then who should not And what pen is that in Writing never made blot but I doe not here intend a discovery of his faults but rather of his excellencies and so I say to all Let him that thinketh he standeth take heed least he fall Hee liv'd to his Clymactericall yeere and as Saint Ierome and Nicephorus relate it hee in the middle of his Age made this declension but this Pamelius whom I follow for the description of his life sayes that hee fell into it in the 53 yeere of his age and why might it not please God to give him a recovery before the revolution of ten yeeres when it may by his Divine providence be effected in ten minutes And how usuall it is with God to bring light of darknes and to make crooked things straight hee that knowes it not is not acquainted with Gods mercifull dealing towards penitent and relenting Sinners In the yeere then of our Lord 194. It seems that this Tertullian was unconverted from Heathenisme for such an one hee was by his owne confession When he writes of the Resurrection from Death the last judgement the joys of Heaven and punishments of Hell he saith Haecnos aliquando risimus cum de vobis fuimus â—iunt non nascuntur Christiani I laughed and thought scorne of such points when I was of you meaning Heathens but now I see wee are not borne but made Christians But for that time which hee passed before his conversion to the Faith it will not be so much materiall for our purpose Though he was ingenuous and powerfull in pleading Causes at the Barre Yet will we not insist upon him as following that course of life but take him in his time wherein he saith Cancellos non adorior Subsellia non contundo Iura non conturbo Causas non elatro plus Togaelaesere Rempublicam quà ni Loricae that is I follow not the Laws plead not at the Barres beat not the Desks disturbe not the Laws doe not baule out any Causes The Lawyers Gownes have hurt the Common-wealth as much as the Souldiers Helmets The means as Nicephorus and Eusebius guesse by which this Tertullian was converted was thus The Iews being by Adrian forbidden to returne home againe after their Warres they wandred saith Tertullian up and downe having neither home nor friend without any man to comfort them and without God their King So that at the beginning of Severus Reigne Bono statures nostrae fuere Our affairs went well and the Christian Faith daily tooke a larger augmentation by the famous Writings and Preachings of excellent Ecclesiasticall Writers and Preachers And it was not promoted in obscure and little Villages but in the most eminent and renowmed Cities to wit Alexandria Antioch Aelia through all Palestine as also in Ephesus Caesarea and towards the Westerne Parts At Thessalonica Athens Corinth in Gaule or France and Rome For whole Families nay great multitudes came and embraced the faith being ready to doe or suffer any thing for the defence of it At the same time there were worthy Writers and diligent Preachers as Eusebius reports to some of which this Tertullian was bound for ever to give God thanks for his conversion as he witnesseth himselfe as at Alexandria Demetrius the twelfth Bishop and Panthenus and his Scholer Clemens Alexandrinus Aâ— Antioch Serapio the ninth Bishop at Ierusalem Gordius the fourth Theophilus at Caesarea Palaestina Polycrates at Ephesus Ponticus Palmas Berillus and Bacchilus at Corinth Agrippinus at Carthage Saint Irenaeus at Lions in France and Victor Bishop at Rome and in this time hee set out his Booke called his Apologie his conversion he declares to be by meanes of one of their Idoll gods whom they worshipped being by a Christian adjured to declare it said plainly that he was a Devill and not onely by that but by his reading the holy Scriptures Which the Devils said he confessed to be the Word of God Moreover hee saith that they are surpassing all others for Antiquitie for omnes Substantias omnes Materias Origines Ordines c. They include all Substances Matter Originals Orders beginnings c. And also because he found that what was written in them was Majesticall and Truth it selfe for quicquid agitur praenunciabatur nothing is done but it was in them fore-told and hee confesseth that the Writings of many worthy men brought him in he names many as Melito Theophilus Antiochenus Apollinarius Clemens Alexandrinus Iustinus Martyr and Irenaeus whom hee calls omnium doctrinarum curiosissimus Explorator he was taunted because hee went à toga ad pallium from the study of Law to that of Divinity but he justifies his Act most learnedly in an Oration made at Carthage and wrote a Booke called Liber de Pallio wherein he shews the Antiquitie Simplicitie Libertie Gravitie and Holinesse of it and says plainly vitio sibi dari non debere c. Hee
feared not any Tormentors but resolv'd both in life and death to keepe his stedfast faith in the merits and mercies of Jesus Christ. Behold in this Lactantius a true patterne of a true follower of Jesus who despaired not in the depth of his penury and poverty nor yet was daunted or struck off from Heaven by the rage of persecution these two I dare boldly say have made many to deny their Lord that so dearly bought them with the price of his most precious bloud To bee poore by nature is no shame unto a man for we brought nothing into this world with us nor must we carry any thing out of it but to be made poore by any evill or unhappy occasion of our own that we ought to be ashamed of and hate And there is one thing only for which poverty ought to be beloved because that maketh triall and shew of whom thou art beloved for who was poorer on earth then Christ which died for us for he had no where to repose or lay his head But this furious Thunderclap removed not this stout Lactantius but as his name so his nature was firme and fixed his education under such a stout Master was a great motive to him to stand fast for Arnobius whose Disciple this Lactantius was did to testifie to the World his constancie in Religion even in the Reigne of Dioclesian set forth seven Books against the Heathens as Bellarmine avers by which and his Masters example Lactantius learn'd to imitate so noble a vertue It is none of the least testimonies of a pious mind to be spurred on to follow good examples And it is a thing very unfit and inconvenient for any man to carry goodnes in his mouth and have none at his heart I cannot omit to mention likewise thus much of him that when as with much profit and commendation Hee had learn'd of Arnobius that being sheltered by some friends to the Gospell of Christ during the time of persecution as I am perswaded not without the singular providence of God ordering it for the preservation of this man that hee was in his old age as I have said before upon severall proofs called to instruct Crispus the sonne of Constantinus as Saint Ierome Ruffinâ—s and Socrates doe witnesse any man of judgement I suppose will conclude that such a wise religious potent and munificent Emperour as Constantine would never have taken such speciall notice and knowledge of a decrepit old man had he not certainly been informed of or really knowne the worthy parts and pious endowments of this Reverend Lactantius neither could hee have beene admitted into the Emperours favour had hee not beene formerly well approved by the Fathers of the Church and had of them Letters Testimoniall and Commendatory for his integritie and learning nay unlesse he had been well furnished with learning and gravity holinesse of life Constantine would not have committed the Education of his sonne unto him Good Education being the manifest pillar of Nobility and Greatnesse and indeed good and able Tutors are necessarily requisite about the persons of Princes Education indeed alters the whole course of Nature Hence it is said that an ill man by due ordering and good governance is made good as a piece of ground which is full of weeds may by a skilfull and diligent hand be cleere and fruitfull to bring forth fruit So a minde that is full of vices and corruption may by good discipline be made honest and vertuous Education saith one is compared to a Sickle and a Hand and being demanded the reason made this answer that if there was any vice in the soule it would weed it out and if there was no vertue as yet in the soule it would plant some in These things aforesaid seriously considered doe not a little set forth the lustre and glory of our Lactantius and to adde this one thing to what hath been said all the Historians do not mention any thing of his removeall from his great charge but by all probabilitie he continued his place with repute and a generall approbation as well of the Emperour as of his sonne For his carriage in the place or how long hee continued it nor Saint Ierome nor Eusebius Ruffinus nor Nicephorus nor Bellarmine or Baronius do once mention and therefore we may safely suppose that Lactantius was upright and vertuous If we may give credit to Saint Ierome this Father also was an industrious man for his Writings of which there were many penned that are not now extant And wee may believe that though the Author did escape the great persecution yet many of his works perished in the flames when as the enemies of the Church did not spare to burne the Word of God and of those that are extant Cardinall Bellarmine hath censured some of them to be none of Lactantius Especially the Verses and those of the Phaenix his words are these Et quidem opera omnia quae extant exceptis carminibus sine controversiâ Lactantii sunt carmen de Phaenice Ethniei hominis videtur esse and carmen de Resurrectione Paschate de Passione ambiguum est an Lactantii sint that is and truly all the Bookes that are extant except the Verses without controversie are of this Lactantius making the Verses of the Phaenix seeme to be an Heathens as also the Verses of the Resurrection of the Passeover and Passion are doubtfull whether they be his or not neither do I certainly finde the time of his death nor yet the manner but all agree that he lived till he was very aged an argument that God saw him necessary for the benefit of his Church His Sayings I have added some of the famous Sentences of this Lactantius that you may by them perceive what a learned man he was in his Treatise of false Religion against the Gentiles in his third Chapter of the Governance of the World to prove one God hee saith Deus ergo quia perfectus est non potest esse nisi â—nus ut in eo sint omnia that is God being a perfect substance must needes bee one that all things may bee in one All vices are temporary nor can alwayes be and therefore the followers of them are vain in the prosecution De divino praemio lib. 7. cap. 10. The followers of righteousnesse are contemned here but their reward is great hereafter Godlinesse alwayes enriches the possessour Lib. 7. de divinâ— praemio cap. 11. No righteousnesse no wisdome no knowledge of God no way to curbe our unruly affections and to suppresse sin without Religion Lib. de ira Dâ—i cap. 12. Every man is mortall because corporeall for every body is soluble and corruptible they are but unwise therefore who trust upon long life when at any time they may be dissolved Lib. de opific. Dei cap. 4. There is no conquest but there is also a battaile nor no vertue but hath its enemy God would have our graces proved and known not
children doe they might please God better in obeying his Commandement and their Parents who lege talionis deserve more respect then their children can give them Many Bishops by the Emperours command being assembled at Selâ—ucia to give their opinions concerning the Arrian Heresie Saint Hâ—lary comming on a Sunday into a Chappell belonging to a Castle Florentia a Heathen Maid cry'd cut with a loud voice That a servant of God was come thither and falling downe at his feet shee earnestly desired his benediction and afterward leaving her parents shee followed him even to Poicters saying That though hee were not the father of her generation yet he was the Father of her regeneration Thus it is an easie thing with God of the stones to raise up Children unto Abraham to mollifie stony hearts and make them fructifie and beyond all mans beliefe by small or no meanes to bring great things to passe no lesse then an Heathens Conversion at the sight and approach of a man of God Such is the freenesse of Gods grace which is agens liberrimum The Winde bloweth where it listeth and thou hearest the sound thereof but knowest noâ— whence it commeth nor whither it goeth even so is every one that is borne of the Spirit Hee got much credit and approbation in the Arrian Synod and by persecution of his enemies Valens and Vrsatius was sent back againe into France where Saint Martin met him seeking his acquaintance and adoring him as an earthly Deity Afterward Saint Hilary being come home and finding his Daughter to whom he had written a former Epistle constant in desiring to be married to the Bridegroome which her Father had provided shee returned unto Christ the Bridegroome of her soule whose body her Father with his owne hands buried O glorious Funerall better than life being translated from Earth to Heaven and that in the flowre of her age and spring of her youth Thus despising naturall affection hee shewed loves perfection in seeking her eternall felicity and glorification An History which sets forth to the life the reward of obedient Children She that obeyed her earthly father is rewarded by God her heavenly Father And whereas she did expect for a recompence of her patience an earthly Bridegroome she was espoused to the Bridegroome of her soule fairer than the sons of Men richer than the greatest Potentates whose are all the Beasts of the Mountaines and the Cattell on a thousand Hills sweeter than all sweetnesse and better than all goodnesse Within few yeeres after Saint Hilary departed this present life in the Reigne of the Emperours Valens and Valentian Earth deploring Heaven rejoycing and also our Saviour Jesus Christ admitting him into felicitie to whose glory he had lived and died Thus a blessed Life was seconded by a blessed Death and he that had seene the various changes in the revolutions of times did at last exchange 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drosse for gold misery for happinesse and in peace was gathered to his Fathers But what eloquence can expresse his facundiousnesse he being in discretion provident in handling matters profound in learning eloquent for vertue admirable in composition various in resolution subtle and wise as our Saviour saith as a Serpent yet gracious as the simple Dove He was the Salt of Wit the Fountain of Eloquence the Treasury of Knowledge the Light of Learning a Defender of the Church and an Enemy to the opposers thereof whose words read seemed not words but thunder He that would know the character of his minde let him remember his constancie reade his Volumes and weigh his Sayings some whereof are here inserted Whose excellency may appeare to any indifferent Reader who shall weigh them in the ballance of mature judgement and they deserve no lesse approbation or title than sometimes did the sayings of Pythagoras among the ancients which were intitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the golden words of Pythagoras for according to that of the Wise man A word spoken in due season is like unto Apples of Gold in pictures of silver Such were these following viz. Of Custome Custome is a strong obligation and therefore he is a better Christian who not only by remission of sinne but by ignorance in sinne is blamelesse and innocent Whence it was that the Prophet denounceth a woe against such as draw iniquity together with cords of vanity Such are the cords of long continued custome which habituate a man in an evill way making him irrecoverably wicked Can a Blackamoore change his skin saith the Prophet or the Leopard his spots no more can yee that are accustomed to evill learne to doe good So that the truth of the ancient Proverbe is manifest that Custome is a second Nature for as slips of trees that are ingrafted and inoculated into another stocke partake of the nature of the stocke whereinto they are ingrafted so whatsoever vice a man accustometh himselfe unto to the same are his affections glued as it were and inseparably joyned and the corruption thereof concentraâ—ed and made coessentiall unto it Of Gods Works God hath performed many things whose naturall causes being hid yet their effects are knowne And Faith is religious though joyned with naturall ignorance A fit Register of Gods various wisedome yea the treasure house thereof is the whole Universe wherein all his workes are done in number weight and measure all which by their operations and impressions they make are easily to be discerned to bee nothing else but the foot-steps of his Majesty Now as Moses could not see GODS face but his hinder parts he saw so can we not many times discerne Gods workes in themselves à priori but à posteriori wee may by necessary collections Proportionably Faith which is the gift of God in it selfe is a glorious grace but because of our ignorance naturall and affected wee doe not attaine to that height and depth of that divine mystery which they that shall doe must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must have an Eagles eye not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having their understandings darkned being strangers from the covenant of grace Of hidden treasure By the similitude of hidden treasure the riches of our hopes are shewed because God was found in man for obtayning of whom all is to be sold that wading through all wants we may attaine the riches of Heaven That man can want nothing which hath him which is All in all And as sometime the Philosopher said Omnia mea mecum porto Whatsoever is mine I beare about mee so may a Christian rich in grace say Deus meus omnia since I enjoy God I enjoy all without whom enjoying all I enjoy nothing other things utor non fruor I enjoy for their use but have no true contentment in enjoying them Of the Church Those that are out of the Church cannot be capable of understanding divine mysteries for the ship wherein Christ preached the Word of Life was a Type of the Church those without being like the sands were
and repenting his intent he was by prayers restored to the use of his hands This Saint Ambrose freed a boy possessed with a Devill which left him as soone as he came neere Millain the Conjurers demanding of the Devil why he left him he replyed se timuisse Ambrosium that he feared Ambrose he was sent by Probus the Pretor Maximus being dead and Theodosius residing at Millaine Saint Ambrose being plac'd at Aquileia it so fell out that there was a Synagogue of the Iewes and a Grove of the Valentinians burnt by the Christians in so much that both these began to insult over the Orthodox Christians these Valentinian Heretikes worshipt thirty gods whereupon the Governour of the place sent word to the Emperour what was done and the Emperour commanded the Synagogue to be rebuilded by the Catholick Bishop of that place and revenge to be executed on the Agents which when Saint Ambrose heard hee presently sent an Epistle to perswade the Emperour to revoke his act and sent word that hee was ready to die rather then fulfill it So when hee came to Millaine the Emperour being at Church he treated of this in the presence of all the people and spoke to the Emperour divinely and couragiously in these words Ego te ex ultimo Imperatorem feci c. that is I have at last made you an Emperour I have delivered your enemies into your hands I have subdued those that rose against you I have confirmed you in the Empire and have made you triumph without your helpe or power and now will you triumph against God who hath done all this for you To whom when Sermon was done the Emperour replyed Oh Bishop you have this day spoken against us but this Ambrose did answer I have oh Emperour spoken for you and he did perswade him so divinely that the Emperour did revoke his former Decree nay the Bishop was so carefull to maintaine Gods honour that hee would not goe to the Altar untill the Emperour gave him his faith for it A worthy Champion and fit for such a place This you may see in his Letter to his sister Marcellina nay that miserable destruction and slaughter made in Thessalonica by the Emperours consent Saint Ambrose hearing denied him entrance into the Church untill he had done publicke acknowledgment to whom the Emperour said David the King did commit murther and adulterie to whom the Bishop Quem secutus es errantem sequere corrigentem that is as you have followed him in his fall so follow him in his repentance to which the milde Emperour did agree and submit The fame of Saint Ambrose his wisdome was spread farre and neere so that two mighty and wise men of Persia hearing his fame addrest themselves for Millaine and furnished themselves with many questions to aske him to try his wisdome so they came and staid disputing with him by an Interpreter from the first houre of the day untill three of the clocke at night and wondring at his wit and wisdome departed and taking their leave of the Emperour went to Rome to see Probus and so went home But now Theodosius leaving Italy and going for Constantinople and Valentinian being appointed Augustus for all Gaule there was a direct order under the name of the Senate by one Symmachus for the restoring of the Altar of victory and for the charges of the Ceremonies but St. Ambrose finding the plot writ to the Emperour and so wrought that Symmachus was not able to effect his desires but when Valentinianus was dead at Vienna then Eugenius undertooke the Empire and Flavianus the Prefect with Argobastes desired to have the said Altar restored which when Eugenius granted Ambrose hearing this departed from Millaine came to Bononia and so to Faventia where staying a while The Florentines entreated him to go to Thuscia which he yielded not desiring to see the face of that sacrilegious person and presently sent him a Divine Letter as you may read in his Works while he stayed in Florence there was one Decens in whose house St. Ambrose abode who had a son cald Pansophius who was possest with an ill spirit but by the prayers of S. Ambrose and the imposition of his hands he was restored He built there a great Church and therein laid the relikes of Vitalis and Agricola whose Corps were found in the Citie Bononia for they were promiscuously buried amongst the Iews Argobastes the Commander at the same time prepared for Warre and having raised a mayne Army overthrew the Adversaries being in banquet with the Kings of that people they asked him whether hee knew Saint Ambrose to whom Argobastes replyed hee knew him very well and loved him deerly to whom they replyed Ideo vincis quia ab Ambrosio diligeris qui dicit soli sta stat Therefore thou overcommest because thou art beloved of Ambrose who saith to the Sun stand and it standeth Saint Ambrose leaving Tuscia returned to Millaine when as Eugenius went to war against Theodosius Flavianus and Argobastes going likewise said That when they returned conquerors they would make the great Church in Millaine a stable for their Horses and try the Priests by force of armes but they fail'd for Eugenius fell by his owne souldiers and Theodosius got the victory which when Ambrose heard hee rejoyced and sent his Deacon with Letters to the Emperour to pardon those that were Agents and involv'd in that warre and then sent Iohn a Tribune afterwards Praetor to perswade the Emperour to spare those that had fled to Churches nay hee himselfe came to Aquileia and prayed for them whose petition the mild Emperour easily granted and falling at his feet confest he was preserved by his praiers afterwards went to Church and gave his three sons into the Bishops hands and died not long after About which time the corps of Nazarius the Martyr was found in a Garden not corrupted nor his haire on his head falne but the corps was redolent and so were buried in the great Church at Millaine by Saint Ambrose his care This Bishop was very abstinent full of watching and prayers diligent in writing never dining but on Sundays or at the Celebration of the Birth-days of the Martyrs Hee weakened his body with writing he had an especiall care for all the Churches wondrous couragious for Gods Truth mercifull he was also to the poore and captives at at time when hee was ordained Bishop hee gave all his money to the Church and to the poore all his Lands onely some reserved for the mayntenance of his sister hee bestowed on the Church hee rejoyced with those that rejoyced and wept with those that wept hee would weep when hee heard any Religious Priest to be dead because the Church wanted such men hee foretold his death Hee grieved deeply to see the covetousnesse of men who oppressed the poore A little before hee lay down sick hee reading the 43 Psalme in the sight of Paulinus there
appeared as it were a bright fire entring into his mouth and his face presently was as white as snow which so amazed Paulinus that hee could not write what came from Him the Captaine Stilicho had a servant possessed and Saint Ambrose healed him but hee after writ many false things and Stilicho should have punished him Ambrose hearing of it â—ad the servant to bee brought to him to whom Saint Ambrose said he should be delivered to Satan which came to passe immediatly Hee healed likewise Nicetius of the pain of his feet After he had ordained one Priest of Ticinum he fell sick and Stilicho hearing said That all Italie would be ruined when so pious a man died Foure Deacons in his sicknesse discoursing softly who should succeed him one answered Symplicianus and Ambrose by inspiration answered presently Senex sed bonus that is He is an old man but a good man at which they were affrighted which came to passe for Symplicianus did succeed him and Venerius succeeded Symplicianus Foelix governed the Church at Bononia Castus and Polemius bred under Saint Ambrose continued Deacons in Millaine before hee died hee was instant in prayer those that stood by heard him pray with his hands lifted up and so he departed this life and was buried in a Church called by his name with the confluence of abundance of people of all sorts and ages hee was another Elias and feared not to speak the truth before Kings and Emperours so that hee got the title Irrefragabilis Ecclesiae Doctor and is reputed amongst the most famous Fathers of the Latin Church Baronius and divers others have writ his life Saint Augustine prayseth Him highly so doe all grave Historians His Works that follow will prayse him in the gates Hee flourished under Grâ—tianus and Theodosius Emperours and died the third yeere after Theodosius which as Baronius says was in the yeere of our Lord three hundred ninety seven Sentences out of Saint Ambrose Against covetous desires and pride Men that are carried away with insatiable covetousnesse are as it were hurried to Hell with unbridled and untamed Horses What wealth or faculties hadst thou oh man at thy first entrance into the World what shalt thou have at thy departure why doest thou therefore torment thy selfe Against neglect of grace Gold is offered to thee thou doest not say I will come tomorrow and take it but art glad of present possession thou shunnest delayes and puttest aside all excuses but salvation is promised offered to our souls and few men haste to obtain it Confession of sins To accuse our selves is to acquit our selves he that confesseth his sins acknowledgeth Gods righteousnesse Confession takes off Gods anger Against anger Anger is the fire-brand of all evill resist it if you can if not keepe thy place the best station is thy patience Liberalitie It is not to be so much enquired how much thou givest but with what heart that is not liberality when thou takest by oppression from one and givest it to another Of Virgins The victorie of Virgins exceeds that of Angels for they live out of the flesh these live in it Ambros de officiis Victorie is most glorious after a combat difficult and laborious The circle of goodnesse is to use Justice in seeking wisdome in inventing fortitude in prosecuting and temperance in possessing that there may be Justice in the affection wisdome in the understanding fortitude in effecting and temperance in using We have all things in Christ and Christ is all in us If thou desirest to be cured of the wounds of sinne hee is thy Physician if thou art in a hot Fever of worldly affections hee is thy cooling Fountaine if thou art loaden with iniquitie he is thy Justice in necessity he is thy helper if thou fearest death hee is thy life if thou would shun darknesse he is thy light if thou seekest Heaven hee is the way if thou desirest spirituall food he is thy heavenly Manna Selfe accusation for sinne is the beginning of Justification for hee that declareth his owne transgression glorifieth Gods Justice by his confession Ambros. super Beati immaculati A cleere conscience should not regard slanderous speeches nor thinke that they have more power to condemne him than his owne conscience hath to cleere him He that giveth counsell to another should be exemplary in good works in learning in integritie in gravity that his speech may be wholsome and irreprehensible his counsell profitable his life honest and his opinion gracious Comfort should be given with milde gentlenesse not with rugged harshnesse that so it may rather pacifie sorrow and mitigate the fury of passion than stirre up in the minde any commotion Christ took upon him the nature of man that he might confirme man Again Christ suffered himself to be overcome that hee might overcome by his sufferings Againe saith this Father wee owe God all that we have for our creation O then what do we owe him for our preservation Again he saith what have wee that we have not received yes saith hee sins of all sorts and degrees His Works in the Pariâ—ian Edition 1549 are by Cardinall Bellarmine registred In the reading whereof you shall finde no lesse judgement then eloquence well beseeming such a Father Tome 1. 1 Of Offices 3 books 2 Of Virgins three books 3 Of the Institution of Virgins one book 4 To a devout Virgin one book 5 To a falne Virgin one book 6 Of Widdowes one book 7 Of Penitence two books 8 Exhortation to penitence one book 9 Of forsaking the World one book 10 Of the good of Death one book Bellarmine takes that book to a falne Virgin not to be St. Ambroses Tome 2. 1 Of the calling of the Gentiles two books 2 Of Faith to Gratianus five books 3 Of the Holy Ghost three books 4 Of Faith against the Arrians one book 5 Of the Incarnation one book 6 Of the Mystery of the Pasche one book Bellarmine allows not that of the calling of the Gentiles to be this Fathers Tome 3. 1 A Funerall Oration at the death of Valentinian 2 Another on Satyrus 3 Of the Resurrection 4 On the death of Theodosius 5 Ten books of Epistles 6 Sermons to the people 92. Bellarmine doubts some Epistles to be his and some Sermons Tome 4. 1 His Exameron six books 2 Of Paradise one book 3 Of Cain and Abel two books 4 Of Noe one book 5 Of Abraham two books 6 Of Isaac and the soule one book 7 Of Jaacob and a blessed life two books 8 Of Joseph one book 9 Of the blessings of the Patriarchs 1 book 10 Of Naboth one book 11 Of Eliah and fasting 12 books 12 Of Tobiah one book 13 Of Job and David three books 14 Of Davids Apologie one book 15 Of Solomon one book 16 Of Mysteries one book 17 Of the Sacraments six books 18 Of the dignitie of the Priesthood one book 19 Prayers before Divine Service 1 book 20
Churches of Affrick to condemne them as Heretiques and that pious Emperour Honorius confirmed their Religious proceedings and adjudged them Heretiques so many of them returned to the bosome of the Church againe and dyed in the Faith Alwayes great was the care of St. Augustine for the good of Religion not onely in Hippo but in other parts of Affricke and not onely against Heretiques but also in winning Pagans to imbrace the Truth He was just in all his Counsels especially hee would determine according to the Truth Hee was not onely learned but also ready to instruct and to take off differences he would not spare likewise to reprove wisely and seasonably the sinners admonishing them to obedience and Christian Devotion so that as Possidonius reports it He may worthily be called a Watchman to the house of Israel to the Church of God preaching the Word in season out of season exhorting instructing rebuking with all long suffering Hee was excellent for deciding temporall causes and very circumspect to relieve the party wronged how divinely did he write to Macedonius a Priest of Affricke and granted his desire As hee had liberty hee would be present at the meetings of the holy Priests celebrated through diverse Provinces not seeking those things which were his but doing all for the glory of God doing as Saint Paul writes to the Corinthians not seeking yours but you taking care that the faith of the holy Catholicke Church should remaine unviolated and that unworthy men should be punished in ordaining Priests he would alwayes follow the custome of the Church and the generall consent of Orthodox Christians For his apparell it was neither too sumptuous nor sordid keeping a faire mediocrity saying that many were puft up with pride by the riches of their Garments and so did fall into sinne Hee kept a spare dyet and frugall being Broth and Roots sometimes for his guests he would have flesh or for the weake and sicke folkes He alwaies kept Wine alledging that of the Apostle Every creature of God is good and not to bee rejected being sanctified by the word and prayer And as hee speaks in his Confessions Hee did not so much feare the uncleannesse of his meate as the uncleannesse of his desires and useth many fine examples out of Gods Word to prove it his Utensils in which his meat was brought to table were either earthen or wood or Marble His Table was rather for disputation and discâ—urse than for any rich Banquetting or drinking and it had this Distich ingraven on it Quisquis amat dictis absentum rodere vitam Hanc mensam indignam noverit esse sibi That is Who shal their absent friends with words disgrace Are guests unworthy of this roome or place And therefore he would tell them that were faulty this way that either those Verses were to be blotted out or else he to depart Hee was ever mindfull of the poore and would either out of the revenues of the Church or out of the offerings of the faithfull distribute to their necessities His House was a Church Hee never bought land Possidonius speakes that there was an Honourable man of Hippo living at Carthage would give his possession to the Church an act used in those Primitive times now it is out of use and caused it to bee past under Seale and sent it to Saint Augustine but a few yeares after hee changed his minde and sent his Son to desire the deeds to be reversed and in liew of it his Father had sent to the poore an hundred shillings St. Augustine was sorry that the man should so suddenly bee weary of well-doing but withall restored to his Son the Acts and withall did rebuke him sharply and bad him take heed that God did not punish his proceedings He did not regard wealth but counted it combersome and therefore did as Mary did chuse the better part Upon a time he wanted monies to release some prisoners and Captives and caused the holy Vessells to be melted and given for their freedome Saint Ambrose saith that in such cases it may bee permitted He alwayes kept Divines in his house whom he fed and cloathed hee was wondrous severe against Oathes so that hee abated their portion and allowance that did commit it He never did admit women in his house no not those of his kindred Hee never entertained discourse alone with any but had some still with him In his Visitations hee kept the rule of the Apostle he relieved the Fatherlesse and Widowes in their distresse if they entreated him to pray to God for them and lay his hands on them hee would presently doe it He praised one who when hee was sicke said to those that stood about I have not lived so that I am ashamed to live with you nor doe I feare to dye having so good a Lord to goe to This Father before his death recounted strictly all his Books and those which he writ when he was not experienced in the affaires of the Church which would not agree with the Church hee himselfe corrected and reproved and hee writ two Volumes which carry this Title De recensione Librorum which are his Bookes of Retractations hee complained that some of his Books were taken away before they were well mended some he left imperfect being prevented by death Hee writ a Booke called the Speculum in which any one that reades it may find either his obedience or disobedience towards God Hee lived in the time of that barbarous invasion of the Goths and Vandals out of Spain into Africk and Mauritania in which were Cities Churches Monasteries laid wast Virgins defloured Matrons abused the Altars puld down the Priests slain the faithfull hiding themselves in Holes Dennes and Caves Hee saw almost innumerable Churches destroyed onely three escapt their out-rage Carthage Hippo and Cirtis yet after his death Hippo was burn'd it was besieged fourteen moneths Saint Augustine and all the faithfull did pray God either to free the Citie or give them patience to endure or to take him out of this life which last came to passe for in the third month of the siege he fell sicke of a Fever and died hee healed one possessed of a Devill and by prayer dispossest him Hee healed one readie to die by laying his hands upon him whereupon they said if any was sicke Vade ad AUGUSTINUM That is Goe to Saint AUGUSTINE and you will recover hee writ an Epistle to Honoratus his fellow Bishop who desired to know whether they might not fly in those dangerous times or not It is extant among those 180 Epistles wherein he declares largely his mind in this point Hee lived to the age of 76 yeeres hee continued Priest and Bishop almost forty yeeres hee dyed wondrous penitent and had Davids penitentiall psalmes before him which hee constantly read and would weepe hee suffered none to come to him but at such times as the Physitians came with refections for him ten days before
time with Hilarius Arelatensis and was the Amanuensis to Leo His parentage is not amongst the Church Historians fully knowne and therefore not to be mentioned but certainly they were both of abilitie and religiously carefull because their sonne had such vertuous education some say that hee was Bishop of Rhegium a Citie of Emilia in Italie others doe hold that hee was Bishop of Rhegium in Gaule Cardinall Bellarmine doth in his Ecclesiasticall Writers suspect the former opinion as not consonant to truth and gives two reasons for his assertion for hee finds Saint Prosper to have subscribed to the Vasensian and Carpeuctorete Provinciall Councell which are in Gaule not Italy so that hence it is probable he was Bishop in a Province of Gaule Moreover Saint Faustus succeeded St. Prosper in his Bishoprick now all have concluded Faustus to bee a French Bishop not an Italian and that his Diocesse was subject to the Metropolitan of Aquitain not to Ravenna but I will not insist upon this Hee was in his time famous for his learned and judicious Writings and shewed himselfe to bee a true Scholer to so great a Master as Saint Augustine was For Hee aswell as his Master had learnedly confuted and overthrown the dangerous Heresie of the Pelagians and as Iohannes Antonius Flaminius of Imola who writes his Life saith that hee was Bishop of Rhegium Vir multiplici doctrina sanctitate insignis A man eminent for his sanctitie and multiplicitie of Learning but in what place or of what parents hee was borne non satis compertum habemus wee have not sufficiently knowne but it doth appeare to all Aquitanum fuisse That he was of Aquitaine but while he lived in his Countrey he did lay a sure foundation that in after times hee would be a shining Lampe in the House of God for hee was assiduous in reading and most conversant in the Scriptures and usually had the foure Evangelists in his hands in which meditating it was by divine providence so ordered that He should meditate upon that place of our Saviour where it is said If thou wilt be perfect goe and sell all that thou hast and give it to the poore and come and follow me which place of holy Writ Hee did so strictly apply unto himselfe that willing not to be onely a Reader but a devout practitioner of Gods Word He presently without any delay put this in practice and made sale of all his Lands and Goods and distributed them freely to the poore members of his Saviour that so being disburthened of his earthly estate hee might the more easily and comfortably follow his Saviour to get an heavenly inheritance which will never fade but is everlasting So setting his servants free both men and maids and yielding them a competencie to live on he went to Rome that he might see the servants of God in that famous City At the same time that most holy and sweetly eloquent Bishop Leo rul'd that Church who hearing of the comming of such an excellent man as this Prosper was left not till hee had got him into his houshold and it is not to be conceivd with what humanity and curtesie and with what joy and rejoycing he received this Jewell as sent to him by Gods speciall Blessing so highly was piety and learning esteemed in those dayes though much slighted in these looser times this learned Leo rejoyced at the approach of Prosper even as Saint Peter is said to have done at Saint Pauls comming for amongst other things Leo did perceive what an able Engine God had sent him to oppose that Heresie of Eutyches which holds but one nature in Christ which every day began more and more to take root in severall places but especially in the Citie of Chalcedon to overthrow which Leo afterwards sent this Prosper with many other Roman Clergie men Such cares there alwayes hath beene in the Governours of the Church to keep down Heresies and Schismes and were it not for the vigilancie and dexterous Learning of Pious Governours and Reverend Bishops how soone would obstinate Hereticks and hot-spirited Schismaticks overthrow the grounds of Divinity and order of the Church These pious men being sent by Leo unanimously maintaind the Niceâ— Creed and did learnedly and divinely by infallible arguments defend the two natures and took away the aforesaid Heresie and by their hand writing sent to Martianus the Emperour with full consent condemned the said author Eutyches as an Heretike So this Prosper being overcome by the prayers of this good Leo stayed there a good while and when he had struck off the heads of many Heresies by sending to divers Churches his learned Epistles Leo being inwardly warned by Gods Spirit made him though for his part with a great deale of reluctancie Bishop of Rhegium for he said his shoulders were not able to undergoe such a burthen But Prosper being overcome he took his journey and the former Bishop being worne out with age and troubled with a grievous disease gave up his spirit into the hands of God for the losse of which good man the whole City did grieve exceedingly but suddenly their mourning was turned into joy for the old Bishop before his death willed them not to grieve for his death for said hee God in especiall love to you and the Bishop of Rome out of his care hath provided you another man to succeede me à Deoelectum Chosen of God famous for holinesse of life and ability of judgement who is now comming to you Which words comforted them exceedingly for when the same of his comming had extended it selfe to the gates of their City all the Citizens went out to give him honorable entertainment Such reverence in ancient times did men give even to the persons of their spirituall Rulers Being thus with the generall acclamations of all men called to be their Bishop and seated in his Episcopall Chaire that he might give them a testimony of his parts and what a worthy Light he would bee to his charge his Speech which he made to them doth sufficiently expresse which doth begin in these words Video Fratres Charissimi quantum meis imbecillibus humeris onus impositum fuerit c. that is which for the sweetnesse both of stile and matter I have translated I see deare brethren what a great burthen will be put upon my weak shoulders For can there be a greater than the charge of mens soules and that which makes it the weightier is the expectation of men who looke for things to be performed by us even beyond mans ability or at least such gifts aâ— are given but to few for is it not a difficulty to turne mens judgements to alter their â—etled opinions and even now I see plainly that such is the expectation of men Wherfore I plainly see that I must omit nothing which doth any wayes belong to the care of soules But knowing the burthen will bee the lighter if it be laid upon many mens backs I entreate you
men of God but the just are more particularly so called not by the reason of creation or generation but of that interest they have in him by the way of regeneration if therefore thou be a man of God looke not after those things which may draw thee aside from the love of so good a God and gracious Father Idem in 2 Epist. ad Timoth. cap. 3. Let it not trouble thee if this man live in tranquillitie and thou thy selfe in tribulation God will have it so it is hee that hath put thee into the combat thou must therefore sweat hard before thou come off with victory Where as he that comes forward in the World goes backward in grace and miserable must that mans estate needs bee that goes laughing to destruction as a Foole to the stocks for correction I have here set them downe as they bee registred Bellarmine 1 Vpon the lesser Prophets Hosea Jonah Nahum Abakkuck 2 Vpon all Saint Matthew 3 Vpon Saint Mark. 4 Vpon Saint Luke 5 Vpon Saint John 6 Vpon all the Epistles of Saint Paul 7 In his Commentaries on the Evangelists and on the Epistles hee hath so imitated Saint Chrysostome that he is styled Saint Chrysostomes Abbreviator that is Saint Chrysostomes Epitomiser or Abbreviator An. Christi 1080. Sanctus Anselmus ANSELMVS THat the Reader may reape the more satisfaction concerning this famous Father of the Church St. Anselmus who was Arch-Bishop of Canterbury I thinke it very fit to speake something of his Country and Parents His fathers name was Gundulphus and his mothers name was Ermerberga both of them well and nobly descended and both of them abounding with wealth lived in the holy state of wedlocke a long time in the City Augusta Which City lying on the confines of Burgundy and of the Longobards was the birth-place of this noble Matron and she made Gundulphus of a stranger a Citizen of the same place she was the more devout for her husband followed his secular affaires and hath bin censured of some as too profuse and prodigall But Ermerberga with great care and providence lookt to the government of her family and kept all things in comely order of an upright modest carriage and sweete behaviour to all her neighbours Yet Gundulphus before his death despised the world and the affaires of it and so entred into a Monasticke course of life This Anselme being put to learning proved excellent in it at foureteene yeares of age and then his Mother dying he lost the best Anchor to his ship and so having want of good councell and mother-like instructions he began to faile of his former good intentions and did give himselfe a while to the vaine sports of this world and neglected his learning and former studies so soone doth youth if not well governed follow fast to its owne ruine But God who had otherwise disposed of him and intending to use his labours in the Church did by the good motions of his blessed Spirit speedily reduce him for his father did prove wondrous strict unto him and the more humble this Anselmus was to his demands the more did he seeme to be exasperated against him so that Anselmus did fully resolve to travaile and not to live under his father who was so severe against him and hee was so hard put to it that in his travaile fainting and being without â—ny refection hee was forced to eate snow to quench his thirst So having spent some three yeares in Burgundy and France he came into Normandy where he hearing of the holy man Lanfrancus desired to see him and speak with him and if he could so farre prevaile intended to put himselfe under his government and tuition Well hee obtained his desire and so was admitted for one of his Scholars and being now held hard to his study night day his body was brought downe with Watchings and Fastings so that he did begin to repent this hard course of life and thereupon resolves to turne a Monke intending as he said to dedicate himselfe wholly to the service of God And so having well pondred the case with himselfe hee comes to Lanfranck and desires to know which of these three courses were the best for he intended to follow his father-like directions and his prescriptions should be a law unto him either to enter into some Monastery or to live an Hermit or else to enjoy his fathers meanes and to distribute it to the poore his Father now being dead Lanfrancus deferres to resolve himselfe but he advised him to goe to the Bishop of Rhone and to follow his grave Councells who was called at that time Mauritius Anselmus comes to the Bishop through the great Woods rhat are hard by Becc he having here propounded his minde the good old Bishop commends unto him the Monasticke life as most sit and profitable for him whereupon this Anselmus resolves to enter himselfe a member of the Monastery of Becc being now seven and twenty yeares old and one Herlvinus being Abbot an old honest man and had setled that Monastery with his owne revenues into this Anselmus being entred set himselfe studiously to imitate the vertues of the chiefest and holyest men and was so strict in holinesse of life that in three yeares space hee was admired and beloved of all What shall I speake of his Watchings his Fastings his Meditations How wisely and prudently did he convert one Osberne a wild young man how carefull was he in the visitation of the sicke How vigilant to confirme men in that course of life What famous Treatises did he write What Questions and doubts did hee resolve How mainly did he contemne the World How bitterly did he repent him of his sinnes How constant was he in prayer So that living thus holily not onely Normandy tooke notice of him but all France and Flanders and his fame was spread into England so that many of all sorts resorted to him for Counsel Thus by his worth and piety that Monastery increased within and without within with Piety Learning and good Discipline without with faire and large possessions and meanes given to it And now this old Herlvine being not able to undergoe the weight of that charge committed the administration of it to this Anselmus who having this imposed upon him how wisely and faiâ—hfully did he performe it Did hee not distribute with discretion meanes to such as wanted did hee not settle good Orders in it And now at this time the old Abbot Herlvine yeelding to death all the Brethren with one consent resolved upon this Anselme but he with words and teares denyedit but at last their eagernesse and the Arch-bishop of Rhones exhortation prevailed and so he is made Abbot the inferiour matters and causes of the Monastery being referred to the care and charge of the Brethren Ipse Dei contemplationi monachorum eruditioni admonitioni correctioni jugiter insistebat that is He was daily in Divine contemplations and instructing the Monkes with admonitions corrections and comforts
of honest life 7 The Monks Looking Glasse 8 Divers sermons 9 A description of his Monastery 10 The lamentation of the blessed Virgin 11 The doctrine of St. Bernard 12 Homilies on them that went to Emaus 13 Of Gods love 14 Of the nature and dignitie of divine love 15 On the Lords Passion 16 A Tract of the Passion 17 St. Bernards Rhetorick 18 Of the manner of living well to his sister 19 Of Conscience 20 Sermons on divers Arguments 15. 21 Vpon that Salve Regina 22 An Epistle to one to shew what God doth require of us 23 Of Burtheâ—s Cardinall Bellarmines judgement of these is this some of these are known manifestly not to be Saint Bernards yet are full of weight and profit Some of them have their Authours names noted some are so slight and not any wayes relishing Saint Bernards stile nor spirit and some are so like his Works that it is hard to make distinction of them those that either for curiosity or satisfaction desire to know may see the Cardinals observation upon each Tract in his booke of Ecclesiasticall Writers pag. 142. 143. An. Christi 1145. Peter Lombard PETER LOMBARD HEaven hath been pleased to send many famous Divines into the world who like Embassadours comming from our Lord and Saviour Jesus Christ have expounded the Gospell of Salvation and defended it from the schismaticall interpretation of Hereticks As therefore Solomon saith memoria justi cum laudibus the memory of the just is pretious and praise-worthy it must needs follow that the praises of these deceased holy Fathers will encourage others to give God thanks for raising up such worthy instruments in his Church and also in their lives and conversations to follow their example Amongst the other renouned Fathers famous for Learning soundnesse of Doctrine Piety and integrity of life Peter Lombard deserves a prime place For as it is a Divine gift above the nature of man to instruct men concerning God and Religion and to move and incline their minde to piety and sanctimony of manners so it is necessary that Divines should bee furnished with Ecclesiasticke Eloquence and sentences to bring about this great work which famous men even from the first infancy of the Church have endeavoured and laboured to effect And from hence proceeded so many Greek and Latin Commentaries Meditations Homilies Precepts and Ecclesiasticall instructions written by the holy Fathers who that they might by their laborious writings illuminate the Church in mysteries of salvation were all brought up to scholasticke learning that some by Commentaries some by Sermons and some by Sentences might all helpe to edifie and build up the Church of God And this Father the most renowned Peter Lombard of Novaria Bishop of Paris was as Sixtus Senensis and others have written by all Schoole Divines for a certaine singular excellence of Veneration called the Master of the Sentences upon whose compendium of Divinity and Volumes of innumerable disputations the most learned Divines of the most famous Universities in the whole Christian World have elaborately written He was contemporary with Gratian and as hee gathered Canons and was the Master of the Canons so he collected out of the sentences of Ambrose Hillary Augustine Cassiodorus and Remigius suppressing their names most learned sententious Commentaries on all Davids Psalmes and on all Saint Pauls Epistles inserting some things of accompt of his owne The Commentaries on the Psalmes begin Cum omnes Prophetas Sancti spiritus revelatione constat esse locutos The Commentaries on Saint Paul begin Principia rerum sunt inquirenda So that this Peter Lombard being endowed with all naturall qualities improved by education and learning in the schools and being also painfull and industrious to advance Religion to increase spirituall knowledge and to furnish Students in Divinity with most exquisite and mellifluous sentences so sweet so admirable and patheticall hee I say to this end collected the Sayings and Sentences of the Fathers which may be thence gathered and cited to various and divers purposes either to confirme any Doctrine to amplifie matters or to delight the audience Sentences being the Creame of wit the abstract and epitome of words for instruction necessary easie to be retained in memory as briefe rules of Life and Religion How ought then posterity to be thankful to this famous Father Peter Lombard who out of so many learned Divines painfully collected so many Sentences out of their Gardens gathering Divine flowers which are all bound together in his Workes And therefore although Laus est or atio bona alicujus enumerans praise is but the repetition of particular vertues and goodnesse Yet the life of this worthy Father would deserve a whole volume of praises fild with Encomiums and sententious Eulogyes but because they cannot reach his desert both for Piety Religion and Sanctity it will bee his best commendation to read some of his sweet Sayings collected out of his owne Workes Peter Lombard his Sayings Of Sinne. Every sinne that is not speedily by Repentance discovered becomes a new Sinne and the punishment of former sinne Of the Will There can no good dwell in us that cannot will good nor can we perfect good that cannot desire good Of the Law Death is not by the Law but by the fault of man but sinne is the procurer and efficient cause of Death because it turneth that which is good into evill For so Physicke is not the cause of Death though it discovers deadly poysons nor the Law discovering the poyson of sinne in reprobate men There are in us evill concupiscences and desires which are the Devills weapons whereby when God for sakes us he overthrowes us and gives our soules a deadly wound Of Predestination God condemneth none before he sinneth he crowneth none before hee over-commeth but he hath a definitive prescience of every ones will whereby hee shall bee condemned or crowned If God be for us by predestinating us before our being by our vocation when we were enemies by justifying us when we were sinners by glorifying us when we were mortall nothing can hurt us but all things worke for our good Of Gods Love If nothing can separate us from Gods love what more certaine and greater good can there be For he that loveth God cannot dye but it is death not to love God or to preferre any thing before the love of God therfore the love of God is a right affection of the minde which joyneth us to God and God sheweth his love to us in Christ whom for us hee delivered to death Of gifts Let none glory in the gifts of Preachers or men in that they edifie more by them for they are not authors of grace but ministers Of Love The reall vertue of Piety is the love of a pure heart a good conscience and faith unfeigned This is vertue which nothing overcommeth no fire or windes of persecution no flames of temptations can extinguish of this vertue it is said Love is as strong as
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
death by a contrary comparison For as death is violent in destroying so love is violent in preserving Of Corporall Exercise Corporall exercise as Fasting watching and abstinence which bridle the flesh are little profitable unlesse piety be added thereunto for it makes us shunne vices and so to be excusable for some vices but not for all but piety and good workes are gratefull unto God Of Christs Love There came one without sinne that saved us from sinne for the Sonne of man came to seeke and to save sinners because he came in love as he was man and was from eternity as he was God The instruction of words is not so powerfull as the exhortation of workes for if those that teach the truth well doe neglect to do well they shall hardly profit their audience For workes perswade more than words The Writings and Bookes of Peter Lombard may bee knowne by the Epitaph on his Sepulcher which is in Saint Marcels Church in Paris where these words may be read Here lies Peter Lombard Bishop of Paris who composed the Booke of Sentences Commentaries on the Psalmes and Saint Pauls Epistles Moreover there are foure bookes of Sentences which are the chiefe works of Master Peter The first containeth sentences of the Fathers concerning the Trinity and Unity of God The second of the Creation of the World and especially of Angels and men and of the grace of God The third of the incarnation of the Word and of vertues and vices The fourth of the Sacraments and of the last things the Resurrection and Judgement An. Christi 1245. Alexander Hales ALEXANDER HALES THis Irrefragable Piece of Learning was borne in England in a place called Hales in Norfolke where having had liberall and free education bestowed on him by his friends he wholly addicted himselfe to literature it seemes hee had not onely an excellent wit but as forward a will to study for he proved famous in a short time which argues that he was wondrous painfull in his studies and so gained the height of learning by his indefatigable care and labour And although England bred him yet hee travailed into other Countries and was as famous abroad as hee was at home for as it is testified of him Magno tempore Parisiis legit id est He read a long time in Paris He it was that made the summe of Divinity and divided it into foure parts which he performed so accurately profoundly judiciously and learnedly that hee was called in Paris Fons vitae the Fountaine of life So likewise others termed him Doctor Doctorum the Doctor of Doctors But the most generall Title of worth that was given him was this that he was Doctor irrefragabilis Sixtus Senensis saith that for his knowledge in all the liberall Arts and for his wisedome in Schoole-Divinity he was not onely not inferiour to any but indeed did farre excell all others so that he may wel be termed the guide of Schoole-Divinity Another entitles him Virum in Divinis Scripturis eruditissimum in seculari Philosophia nulli suo tempore secundum ingenio subtilem clarum Eloquiâ— id est a man most absolutely experienced in the Scriptures and inferiour to none of his time for Philosophy most acute in Wit most renouned for his Eloquence Possevinus saith of him that he writ the summe of Divinity Ea Methodo quam anteà nemo unquam attigerat id est in that dainty Method which never any before had done But abâ—ve all the pens that have writ in his praise Petrus Rudolphus hath gone the highest whose Encomium of it selfe is sufficient to cause this Author to be esteemed And since he was so famous a Writer I cannot let his name and fame dye without adding something of mine own knowledge to perpetu ate him to posterity There be three or foure remarkable things in him which praise him sufficiently as first his general Learning secondly the Scholars of note that hee was Tutor unto thirdly the various Workes that he writ fourthly the honest and sanctified life that he alwayes led and lastly his death For the first who can suspect his ability for any kinde of Learning when as hee is rather admired of all than yet equallized by any Who that is of solid judgement but doe allow of his authority who but subscribes to his Conclusions Who desires not to register his undenyable Sentences Who but spend themselves at the Lampe to have resolution of difficult points from his Treasury What Case doth hee leave unresolved what Science doth he not handle Is hee not absolute for Grammar fluent for Rhetorique deepe in Philosophy expert in Metaphysicks made up compleat for Divinity Who almost can reckon up the number of his scholasticke Questions with their wise and learned Answers satisfies he not any man in any poynt or head of Divinity Is not hee the Garden that 's variously decked with most sorts of sweet Flowers and wholsome Herbes so that while some have endeavoured to bee eminent in this or that Science and with great difficulty have scarce attained their desired perfection is not he made up of all as though Natures endowments and graces blessings attended him and did both strive to the utmost to enrich him And then secondly doe not those worthy Instruments of learning who proved such solid Scholars afterwards speak this Alensis praise especially those two more eminent Lights to wit Thomas Aquinas and Bonaventure the one being for his admirable parts stiled Doctor Angelicus and the other for his rare knowledge in Divinity is called Doctor Seraphicus of the first it is said Tolle Thomam dissipabo Ecclesiam take him away and the Church will bee weakned and take away both and how will the Schooles be darkned and their glory eclipsed and were not both these by their own confessions instructed and tutored by this Alexander of Hales the Master sure was an able man who gave learning in such a measure to two such Champions And thirdly doe not his numerous unparalleld Workes sufficiently renowne him Did not all the chiefe Divines and Masters of Paris to the number of sixty approve and seale to the allowance of his summe of Divinity Did not the same Alensis decore and illustrate the old and new Testament with Marginall Notes which Worke was called Postills on the whole Bible Are there not in Manuscripts in foure Tomes Expositions and Commentaries of his upon Saint Marke Saint Luke and upon all the Epistles of Saint Paul Did not his pen set forth the summe of vertues Hath not hee writ likewise on the Pentateuch Commentaries on the Booke of Iosuah on the booke of Iudges on the bookes of the Kings as also on the Psalms hath not his labour set forth Annotations on the lesser Prophets Are not those his Commentaries on Aristotles Metaphysicks knowne by the name of Alexander ab Alexandria Did not he write learnedly likewise on the foure bookes of the Master of the Sentences hath not he