Gather my Saints together vnto mee Psal 50. 5. THE GLORY OF THEIR TIMES OR The Liues of the Primitiue Fathers CoÌ„tayning their Chiefest Actions workes Sentences and Deaths Aske thy father and hee will shew thee Aske thy Elders and they will tell thee Deu. 32. 7. LONDON Printed by I Okes. and are to be sold in Pauls Church-yard at the white Lyon 1640. G Glouer fecit To the Reader on the Religious and Illustrious Lives of the Primitive Fathers THe publication of a Book doth draw on much expectation but this Worke doth not only satisfie the Readers curiosity but even draw him to wonder and admiration For was not the Creation of Heaven and Earth most wonderfull and glorious For when there was nothing but rudis indigestaque moles quam dixere Chaos a rude lumpe void of forme then God made the Sun Moon and Stars also and set them in the Firmament to give light upon the Earth and this natural Light the World enjoyed in the beginning but afterward out of the Chaos of blind Ignorance God to the Worlds greater amazement created and ordained the Firmament of Religion and placed therein the Sun of Righteousnesse our Saviour Jesus Christ then clouded under Types and Figures and also the Moon which was the Primitive Church round about which the Fathers shined like Stars of severall magnitudes but all glistering with light of Life and Learning Here is a poesie gathered out of old Gardens not decayed nor withered with Time or Age but as fresh and fragrant as from the newest stocke This savoury meat hath God brought to hand Here is sweeâ— out of the strong let your soule taste it and then blesse God for sending such able men into his Harvest in the innocencie of the Church and in the time of the hottest persecutions These were Gods Champions on earth who did fight his battails and defend his cause even reproving Kings and Princes for his sake These were called Fathers of honour and therefore let us honour them because they honoured God and though we cannot imitate them so neere in their lives as wee ought yet let us strive to imitate them as neere as we can in our minds and let us follow thousands of Martyrs through temporall death to eternall life and with Nazianzen give our selves wholly to the performances of all Christian duties For these Primitive Fathers they all gloried and tooke delight in their sufferings and bid large profers for Heaven come what torment could come even the losse of their lives for by their humility and patience they both triumphed over Tyranny and Death and now have obtained for their reward the eternall Crown of Glory which they enjoy and weare When any of these Holy Fathers met at Generall Councels concerning any weighty cause about setling Religion or suppressing of any Heresie sprung in the Church with what devotion reverence did they meet not trusting in their own knowledge sharpnesse of wit strength of brain deepnesse of judgement as it were in an arme of flesh they knew that there was a Divine power who ruled and governed all their actions and intentions they trusted in Him that hath the Key of David opening and no man shutting and prayed to the Lord the Father of our Lord Jesus to direct their cogitations this was the way they took and persevered in And should such good men as these bee forgotten such Pillars of Truth as these not seene and made manifest pity it were that their worth should be obscured or that the grave should bury their deserts All which time hath now brought to light and collected together in one Volume the use and fruit of which I wish to every Christian man This Work being then a Constellation of Divine Lights that were visibly seene in the East and Westerne Horizon of the Church and are here set in their severall places and Centuries of yeares wherein they lived shewing not onely their mortall aspect by curious and lively brasse Sculptures representing their Effigies and Countenances but also the divine influences of their souls in their lives actions and divine sentences for their Seraphick Contemplations were full of sublime and sweete expressions that as their faces were full of Reverend lines of gravity so did their Writings abound with sententious lines of Piety Insomuch that these words may justly be subscribed under their severall Pictures Exempla plus dictis valent facta mea non dicta vos Christianos milites sequi volo nec disciplinam modo sed exemplum etiam à me petere Examples prevaile more than Precepts I would have all Christian Souldiers follow my steps in works as well as words and in your lives make me your Rule and Example for Omnia prosperè Deum sequentibus eveniunt adversa spernentibus for Gods servants and followers are always fortunate and blessed but his foes miserable and wretched In a word the faces of the holy Primitive Fathers are here the object of your sight their Graces of your knowledge and understanding their Sentences may serve for your minds illustration and illumination and their Lives for your practice conversation and imitation and in all they have been and are accounted sacra Ecclesiae Lumina holy Lights of the Church shining once on Earth and now in Heaven and therefore all that would become Stars in glory after this life let them imitate these resplendent Stars of Grace that hereafter they may shine in glory with Christ Jesus the Sonne of Righteousnesse in his Fathers Kingdome for ever Amen Typographus The Names of all the Primitive Fathers contained in this Booke Philo Iudeus Ann. Mundi 4024. Iosephus 4057 Ann. Christi Ignatius 71 Polycarpus 71 Dionysius 71 Saeculum secundum ab anno 100 ad 200. Iustinus Mart. 150 Irenaeus 170 Ab 200 ad 300. Tertullianus 204 Clemens Alexandrinus 204 Origenes Adamantiâ—s 226 Gregorius Thaum 233 St. Cyprianus 250 Arnobius 285 Lactantius Firmianus 290 Ab anno 300 ad 400. Eusebius Caesari 329 St. Athanasius 340 Hilarius Pictav 355 Cyrillus Hieros 365 Ephrem Syrus 365 Basilius Mag. 370 Gregorius Nazâ—anzenus 370 Epiphanius 370 S. Ambrosius 374 Gregorius Nyssenus 380 Theodoretus 389 S. Hieronymus 390 S. Chrysostomus 398 Ab anno 400 ad 500. S. Augustinus 420 Cyrillus Alexan. 430 Petrus Chrysologus 440 Prosper Aquitan 445 Ab anno 500 ad 600. Fulgentius 529 Ab anno 600 ad 700. S. Gregorius Magnus 604. Isidorus Hispal 630 Ab anno 700 ad 800. Beda venerabilis 731 Iohannes Damascenus 731 Ab anno 800 ad 900. Nicephorus 828 Ab anno 900 ad 1000 ad 1100. Theophylactus 1071 Anselmus Cant. 1081 Ab anno 1100 ad 1200. Rupertus Tuitiensis 1119 S. Bernardus 1130 Petrus Lombardus 1145 Ab anno 1200 ad 1300. Alexander Hales 1245 Bonaventura 1265 Thomas Aquinas 1265 An. Mundi 4024. Philo Iudaeus PHILO IVDAEVS THis Philo was a Iew of Alexandria of the stocke of the priests and hee is deservedly placed among the Ecclesiasticall Writers because that in his workes hee
of Lions Well when he had visited the Churches of Smyrna hee did discourse with and sent Letters to Ephesus and Magnesia Troas Philadelphiae Rome and to Polycarpus himselfe And this Polycarpe doâ—h praise them for he gives this testimony of them complectuntur enim fidem patientiam aedificationem omnem quae ad Christum pertinet That they include and learne Faith Patience and edifying in all things that make to the gaining of Christ and herefore worthy to be had in special esteem in the Churches nay to be publikely and privaâ—ely read and remembred he makes mention of Onesimus in his Epistle to the Ephesians In his Epistle to the Magnesians hee speaks of Damas then Bishop there in his Epistle to the Trallians hee mentions Polybius who then governed it hee intreats the faithfull that were at Rome not to be moved at his sufferings nor to be shaken from the faith which hee had received for hee was ready and joyfull to suffer much for the Name of Iesus and so the Church Historians have kept that Epistle to the Romans with great care and Eusebius mentions it nay records it and so doth La Bigne in his Bibliotheca Patrum and so Saint Ierome Eusebius saith it begins in these words Ex Syriâ Romam versus iter Instituens terrâ marique noctu interdiu cum bestiis confligo decem Leopardis colligatus c. that is As I came out of Syria towards Rome both by Sea and Land both night and day I fight with Beasts and am chained amongst ten Leopards which were the ten Souldiers that did bring me to Rome by Trajans command who though I do many benefits for them yet are they more inhumane and fierce but I am daily better learned by their injuries I could wish that I could see those beasts that must teare mee I would speake fairely to them to dispatch mee quickly which if they shall refuse to doe I will incite them Pardon mee for now I begin to be Christs Disciple All things are of no esteeme in comparison of him Neither feare I what man can do unto mee Ignis Crux Bestiarum conflictationes ossium distractiones conâ—isiones membrorum totius corporis tanquam farinae molitae attritiones omnia denique suppliciorum genera à Diabolo excogitata in me coacerventur si Iesum Christum duntaxat adipiscar Fire Crosse breaking of my bones quartering of my members crushing of my bodie and all the tortures that inhumane man can invent and all the torments of death and the Devill come what will or can come so I may enjoy my Lord Jesus and his Kingdome for ever when this life is ended What a proffer did this good old man bid for Heaven what a victory was this to his prayse be it spoken to get this victory of himselfe having so many enemies as the World the Devil and the Flesh and inticements of friends which were as so many blocks laid in his way hindering as it were his passage to Heaven When the time of this Ignatius his Marâ—yrdome drew nigh He used a saying which Saint Ierome in his Catalogue of Ecclesiasticall Writers and Saint Irenaeus lib. 5. c. 28. do both remember and it is in the same Epistle namely this Frumentum Deisum dentibus ferarum molar ut munduâ— Dei panis inveniar You may render it in English thus Now I am but Gods Corne when the wilde beasts shall have grinded mee to powder with their teeth I shall be his white-bread He used also to say and no doubt but hee found it true Nihil praestantius est pace Christi as Damascen relates in the first Booke of his Parallels and â—8 Chapter There is nothing better then the peace of a good Conscience then the peace of Christ. For his Humilitie it was much for hee thought it no disparagement to learn of any that could instruct him for hee went to schoole to learn when hee was thirty yeeres of age Likewise hee thought himselfe so unworthy to bee buried in any sanctified place that hee chose rather to bee buried on a dunghill or some common fields Such was his humility that hee ever thought meanly of himselfe and always subjected his own spirit to the practice of Vertue This Vertue amongst all others though the lowest yet holds the preheminence this Vertue is the safest because it is alwayes at Anchor for it endues the minde of Man with divine Knowledge and ingraâ—iates him with his God And certainly that man lives with most content in his calling that strives to live within the compasse of it Polycarpe said to his Schollers bee yee perswaded by the example of Ignatius Rufus and Zozimus or else by the Apostles themselves to hold fast the faith for these by that means are with the Lord. Hee suffered under Trajan at Rome Anno Christi 102 the remainder of his bones which were left by the wild beasts were sumptuously interred by Theodosius Saint Ignatius his Sayings Of good and wicked men They are like true counterfeit mony the one seemes to be good and is not the other both seemes and is strive therefore both to be and to beare Gods Image for though the other seems good yet prove naught in the fire of triall Of the good Persecution The Lions teeth are but like a Mill which though it bruiseth yet wasteth not the good wheat onely prepares and fits it to be made pure bread let mee be broken by them so I be made pure Manchet for Heaven Of unitie in Prayer Let it be performed in one place in one form in one minde with the same Hope same Faith and same Charitie in Christ Iesus who doth otherwise is seduced with vain Opinions Of Education of Children Parents ought to afford these foure things to their Children Discipline Admonition learning Gods Word and Arts all these preserve them from idlenesse and folly gives them wisdome and learnes them subjection and obedience to their Superiours Of Patience its excellency Other graces are parts of a Christians armour as the Shield of Faith the Sword of the Spirit the Helmet of Salvation but Patience is the Panoply or whole armour of the Man of GOD the Enemy foiles us without it but we foile him by it Of Graces in the Soule Grace flowing from the blessed Spirit of God makes the Soule like a Fountain whose water is pure wholsome and cleere for Grace cleanseth saveth and beautifieth the whole man Ignatius wrote these Epistles following 1 To Saint John the Apostle 2 To the Virgin Mary 3 At Smyrna to the Ephesians 4 To the Magnesians 5 To the Trallians 6 To the Romans 7 At Troas to the Philadelphians 8 To the Smyrneans by Burgus 9 To Polycarpus Bishop of Smyrna 10 At Philippi to the Tarsenses 11 To the Antiochenians 12 To Hero the Deacon 13 To the Philippians of Baptisme by Euphranius the Reader An. Christi 71. Polycarpus S. POLYCARPVS THis Polycarpus was Disciple to Saint
him yet there was such a gracious lustre and radiancie in his countenance and gravity that some of their hearts failed them when they beheld him and they repented of their intent and many others were cast into a sudden feare and fled from the performance See but how strong God is over the actions of wickedâ—men who though they would yet cannot act any thing beyond Gods divine disposall As there is nothing so sacred but there will be still found in all ages sacrilegious hands to attempt and touch it And though there be not wanting multitudes of men whose tongues and hands have no other imployment but to defile and diminish so much as in them lyeth the honour of God and of good men yet for all that the vertuous mans minde is not a whit daunted or lesse assured then before And most men know that the vertue and vigour of him who in fighting hath vanquished his enemy is alwayes greater then his who did never try the combat at all Even so may wee think and say of the vertuous constant and well disposed person who like to good metall the more he is fired the more hee is fined the more hee is hated and opposed the more is he approved For wrongs and attempts may well try him touch him or prick him but they cannot imprint in him any false stampe Many out of envy and malicious disposition may attempt and set upon a just and upright man and assaile him both by words and actions yet not injure him for in that case hee is like a brazen wall which the darts of the wicked cannot pierce through but rather rebound on their owne breasts And though that such mischievous and malicious men levell right at him to hit and to hurt him with their harmfull shafts yet doe they come short of their aymes for either they hit him not or if they doe they hurt him not at all Therefore let all good and vertuous men be qualified and comforted and with patience and peaceable playsters such as are joy exultation and delight for these will bring him unto greater content then humanitie can imagine But suddenly after Hescennius Sisinnius the Praefect gave command that Dionysius with his fellows should be apprehended and when hee was taken Sisinnius had much talke with him and did much reprove him and blame him for that hee had preached against the worship of their Gods and because by his Sermons their gods had lost their former honour and worship and seriously charged him to confesse his errour and to stop up that breach which hee had made to leave off those novelties and unheard of doctrines grounded upon no sufficient warrant or solidities that so the people by this recantation might see how vainly they were seduced and so returne to their ancient Rites and Customes againe To whom Dionysius answered not without a great deale of Constancie and Zeal mixed with Wisdom and Divine Eloquence how that they were no gods whom they worshipped and how that they were but Idols the worke of mens hands and that it was meere folly ignorance and Idolatry to adore them and added that there was but one God which he preached at which words spoken with so deepe a resolution Sisinnius was wondrously incensed and angry and commanded him to be laid upon an hurdle and a gentle fire to be put under to roast him Hildrinus relates that hee was cast to wilde beasts that were kept hungry but they would not teare him and how hee was throwne into an Oven made hot but the fire did not seise upon him but hee was the second time with his fellow-labourers brought before Sisinnius and they were publikely beaten with cruell and many blows by the Officers But the Judge perceiving their valour and unmoveable courage that they were not at all daunted with thesâ— dealings He standing up commanded in a rage that seeing they had contemned their gods derided the Emperours Edicts that they had wrought by Magicke and other unlawfull Arts as with Miracles to delude the people that they had seduced the people and had drawn them from their obedience to the Emperour to their faction and part that although these things came upon them for their faults and that they might be punished by the Emperour for suffeâ—ing such Seducers to remayne in the Confines of his Empire commanded them foâ—th-with to be beheaded At which this Saint Dionysius Rusticus and Eleutherius were not any whit terrified but with joy and mirth answered that all they who worshipped such gods were like them and would perish even as the dung of the earth But as for us said Dionysius Come life or death we will worship the God of Heaven and earth At these words of these holy men the Judges anger was kindled like fire and gave strict charge that their execution should not be deferr'd and so they were haled out of the Citie to the top of an high Mountaine and delivered to the Officers and Executioners to be tormented which was accomplished with all the cruelty that could be at the time of Dionysius his beheading he devoutly lifting up his hands and eyes to the God of Heaven expressed himselfe in this prayer DOmine Deus omnipotens Filiunigenite Sancte Spiritus Sancta Trinitas principio carens in quem non cadit divisio suscipe servorum tuorum in pace animas quoniam propter te morte afficimur Which deserves to be registred in letters of Gold I have thus Englished it O Lord God Almighty thou onely begotten Sonne and holy Spirit O Sacred â—rinity which art without beginning in whom is no division Receive the souls of thy servants in peace who are put to death for thy Cause and Gospell to which Rusticus and Eleutherius answered Amen Which prayer being ended at the command of the Ruler they were beheaded with a sword that was made dull that so their paine in their Martyrdome might be the greater These worthy Martyrs suffered the eighth of the Ides of October in the Reigne of the Emperour Hadrianus in the 110 yeere of Dionysius his age It is true that Metaphrastes Hildrinus Hincmarus the Bishop of Rhemes and others doe say that hee suffered under the Emperor Domitian in the ninety first yeere of his age but they are deceived for Dionysius in a certaine Epistle which hee writ to Iohn being banished into Pathmos in which he saith that he did foresee that he should be released from that misery and should return into Asia and that by Gods providence they should see one another face to face which proved true when as the bloody Decrees of Domitianus were cald in and revoked and those which were exiled for the name of Jesus were recalled And againe the same Dionysius speaks of an Epistle which Saint Ignatius writ to the Romans though then dead who as is manifest suffered martyrdome under Trajan whom Nerva succeeded Miâ—hael Syngellus reports it that Dionysius lived til the latter time of the Emperour Trajan
who strive to corrupt the Christians by their Idolatrous shews then Tertullian wrote his learned Treatise de spectaculis wherein hee handles the case to the full And at the same time how did hee stop an Heresie arising in Affrick called the Apelletians from one Apelles which worke is desired but not as yet enjoyed In the fifteenth yeere of the Emperour Severus did hee not famously write against that great Heretick Marcion and set forth his Book De Resurrectione Carnis And presently after wrote his Booke De Carona Militis worthy here to be spoken of a little upon a Triumph all the Emperours Souldiers for the greater pompe were to weare Crowns made of Bayes but one Christian there was who when he had his Crown given held it on his arme but would not weare it whereupon being demanded why hee alone had refused to set forth the pompe of that day he did boldly answer Non decet Christianum in hac vita coronari A Christian ought not to be crowned in this life a true and a worthy answer And so upon this Tertullian wrote his Book so entituled I read not after this that Tertullian did write any thing for the Church but against it The more is the pitie so great a Scholer should fall so fouly There are many Fathers who have discoursed what might be the cause of this Tertullians revolt Some as Saint Ambrose say it was Envie Vincentius Lirinensis makes a good application of it It was saith he a great tentation and triall The Lord saith Moses tries us whether wee love him or not when there ariseth up one of these false prophets or teachers or dreamers Saint Ierome gives him a great praise for his wit but laments his losse Saint Cyprians phrase was when hee would read Tertullian to say Da Magistrum Give me my Master Trithemius terms him Tam in divinis quà m in saecularibus Scripturis doctissimum The most learned in sacred and secular affaires And that hee taught Rhetorick at Carthage a long time Gloriosè saith he with great glory and credit and againe scripsit Latino sermone penè c. That hee wrote almost infinite Workes in Latine wherein he hath most judiciously confuted and overthrown all the Heresies hee wrote against licet in aliquibus c. and though saith he he erred in some things yet he wrote profitably in many other his Books Hee lived till hee was old and decrepite and so yielded up his spirit after that he had painfully and learnedly studied the Word of God and carefully and discreetly answered all those that proved Hereticks to the Truth I have here not followed Trithemius Catalogue nor yet Bellarmines concerning his Works but as Pamelius hath registred them in the Collen Impression Anno 1617. Hee hath a learned commendation set under his Effigies wherein as Tullius was the Pillar and praise of Rome so Africk glories in her Tertullian His Oratory was famous and Tertullians speech was sweeter then honey as may appeare by some of his Sentences Tertul. de poenitenia If thou be backward in thoughts of repentance be forward in thy thoughts of Hell the flame whereof only the streame of a penitent eye can extinguish and first so thinke on the greatnesse of the punishment that thou mayst not doubt of getting a remedy against it Idem de fuga in persecutione The Legion of Devils could not have conquered a Herd of Swine if God had not given them power farbe it then the Devill should have power over Gods owne Sheepe I may say That even then the bristles of those Swine were numbred before God and much more are the haires of his Saints De Fide Ex personis probamus fidem an ex fide personas Doe wee try mens faith by their persons we should try their persons by their faith Idem de Oratione The remembrance of Gods precepts chalkes out a way for our prayers to Heaven the chiefe of which precepts is That we come not first to make our atonement with God on his Altar before wee have made our atonement with our brother in our hearts For what profit is it to come to the peace of God without peace to come for remission of debts without remission of debts How can he appease his Father that is angry with his brother Idem de Oratione Let us not approach unto Gods holy Altar before wee have made peace with our offended brother for to what end should wee come to the God of peace without peace for the remission of our own sinnes without any intention to forgive one another How can hee that is not pleased with his brother thinke to please the God of his brother seeing that God commands him not to be angry at all but forgive him Hee that then prepareth himselfe on earth shall be sure of his reward in Heaven Tertullians houres of prayer They were the third the sixt and the ninth houres for they are saith he the more eminent part of the day to distribute and distinguish the publike affaires of men so have they beene accounâ—ed the most solemne times for Prayer and Divine Duties in the Church of God For at the third houre were the Apostles met together at their Devotions and were filled with the power of the Holy Ghost GOd Almighty who is the protector and defender of Kings grant to your Sacred Majesty along life a happy Reigne a secure State and habitation a strong Army a faithfull Senate or Councell and a Royall people These were the solemne Prayers of Tertullian for the Emperours and used by the ancient Church De Sanctorum Passione Tertullian saith that Paul thought himselfe unworthy to suffer for his Saviour because hee had no more lives to lose for his sake For hee that lost his life for us that wee might live deserves our lifes and all to bee laid downe for him Whence it is that the Saints have rejoyced in their sufferings not counting their life deare that they might winne Christ. Yea to mee saith Saint Paul in his Epistles to live is Christ and to die is gain And elswhere he saith I beare in my body the marks of the Lord Iesus And indeed the sufferings of the Saints though for the present grievous and hard to bee borne bring forth an hope of reward exceeding great and glorious while wee looke not at the things temporall but at the things eternall And this should encourage us for Christs Name sake to passe through bad report and good report setting before our eyes the example of the Saints and not onely so but with cheerfulnesse to sustain all injurious dealings of men though they deprive us of livelihood and life it selfe for Christ and his Truths sake knowing that it is a good thing to suffer in a good cause and that this shall make our Crown to be glorious and enstate us into blessednesse with eternity to have a period De Christo VERBO Tertullian upon occasion taking a
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
not intelligible And hence appeares the folly of them that forsake the Church and excommunicate themselves for feare of being excommunicate by the Church It was sometimes Saint Pauls saying Brethren I would they were cut off that trouble you but such there are in these dayes as cut off themselves they are so farre forth obnoxious in troubling of others among whom they live that being conscious to themselves they become a punishment to themselves in forsaking the Church that bred them that educated them that instructed them that defended them that had they continued in it with sincere and pure Religion would have saved them But they went out from us because they were not of us Of the love of God Such is the power of the love of God that it maketh us to bee of one spirit and affection with God as distance of place or time cannot alter or change a setled affection Magnes amoris amor The Load-stone of love is love Gods love allureth ours Prior nos dilexit Deus saith Saint Bernard tantus tantum gratis tantillos tales God first loved us and that in a high degree when wee were vile and contemptible A strong inducement to render love for so great love Of Election The Elect clothed with the wedding garment do shine in the newnesse of regeneration neither is our election merit but our merit proceedeth from election God electeth none for their owne sakes or any thing in them but of his meere free mercy Wherefore did he love Iaakob and hate Esau Search not into Gods secret counsell Scrutator Majestatis opprimetur à gloria Cannot the potter make one vessell for honour another for dishonour as the clay in the potters hand so we were in Gods who chose us or rejected us either for the magnifying of his mercies or the manifesting of his justice Of Hypocrisie The inward part of the cup is most usefull if it be foule within the outward washing is to no purpose and so the inward integrity of the conscience doth purifie the body God requireth truth in the inward parts and of all the sacrifices of the Old Testament most esteemed of the fat of the inwards he will have no dissembling That Harlot in the Kings would have all the childe or none she was the childes mother but that other Harlot said Let it be neither thine nor mine but let it be diuided God hateth divisum dispersum cor wee must not have one heart for God and another for the Devill give him all or none at all Of Self-deniall Christ is to be followed by taking up his Crosse and though not in act yet in will we should be ever ready to suffer with Christ as companions of his passion though not in act yet in affection for when Christ comes to judgement how shall eternall life be obtained by wealth gentilitie or dignity these things and the like are to be contemned and Christ to be followed whereby eternitie with losse of earthly felicitie is gained It is an hard matter at once to looke up to Heaven with one eye fixing the other upon earth we must either adhere to our selves and deny Christ or adhere to Christ denying our selves No man can serve two masters that is commanding contrary things Let us then denie our selves saying with the blessed Apostle We have forsaken all and followed thee Hilary on that in Matthew My yoke is sweet What is sweeter than Christs yoke what is lighter than his burthen to abstaine from wickednesse to desire that which is good to love all to hate evill to obtaine eternity not to be taken with things present and not to impose on another that which thou wouldest not thy self suffer Hilar. lib. 4. de Trinitate Words and sayings are to be understood according to their causes because the matter is not subject to the speech but the speech is subject to the matter Hilar. de Trinitate The flesh became the word that is man God his humanity is in Heaven his Deity was of Heaven this is in Heaven as it was and that is in Heaven which was not Hilary in principio Lib. de Trinitate All humane speech and eloquence is obnoxious to contradiction because such as disagree in manners disagree also in mind and the errour of their foolish will doth strive against the truth either not understood or offending their folly Hilar. lib. 1. de Trinit The beginning of Discipline is humility whereof there are three documents which especially belong to a Reader or hearer the first is that hee despise not any Science or Author Secondly that hee bee not ashamed to learne Thirdly that when he hath gotten knowledge he doe not despise others Hilar. super Mat. Christ did so highly commend concord and peace that he affirmed that Prayers made in the Unity of the spirit should bee heard and hath promised that where two or three were gathered together in his name hee would be in the midst of them An Epitaph on Saint Hilary collected out of an ancient Authour Hilarius cubat hac Pictavus Episcopus uâ—na Defensor nostrae terrificus fidei Istius aspectum Serpentes ferre nequibant Nescio quae in vultu spicula Sanctus habet Hilary of Poicters this Grave doth contain Our Faiths Defendor which he did mayntain His blest aspect did Serpents away chase Affrighted to behold his holy Face His Works 1 Against the Emperor Constantius 1 book 2 Two Books unto the Emperour 3 Against Auxentius the Arrian one booke and one concerning Synods against the Arrians 4 An Epistle to his daughter Abra and a Hymne 5 Commentaries on Matthew 6 The explanation of some places 7 Of the unitie of the Father and the Son 8 Of the â—ssence of the Father and the Son 9 Epistles to Saint Augustine He was abundantly eloquent as appeareth by his twelve Bookes of the indivisible Trinity written in a swelling stile as are his Commentaries on the Psalmes An. Christi 365. Sanctus Cyrillus Hierosolymitanus S. CIRILLVS BEfore the passages of this Fathers Life shall bee treated of 't will not be amisse to discover two things the first the time in which this St. Cyrill lived for Bellarmine placeth him in the yeare 365 his words are Sanctus Cyrillus Hierosolymae Episcopus c. St. Cyrill Bishop of Ierusalem under Constantius often cast out of his place by the fury of the Arrian faction but restored and at last dyed under Theodosius But Surius puts him in the yeare of our Lord 340. Now the difference is not to be accounted so great the one accounting from his birth till hee began to be esteemed of in the Church and the other reckoning from the time of his being first Bishop to the time of his Death The other is the distinguishing this St. Cyrill from the Patriarch of Alexandria and also from another St. Cyrill Deacon and Martyr which is thus to be knowne first he is knowne from St. Cyrill of Alexandria because this was but a Confessor that
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
the Historian came to see him so did Sulpitius Severus who highly commended him Apodemius out of France with many others with him Hee was full of Eloquence but hee that will read Erasmus commendation of him will admire how one man should be so generally expert in such rare gifts Quis docet apertius quis delectat urbanius quis movet efficacius quis laudat candidius quis suadet gravius quis hortatur ardentius c. that is who teaches more distinctly who delights more modestâ—â— who moves more effectually who prayses more candidly who perswades more gravely who exhorts more ardently Dalmatia Pannonia Italy may boast of him Stridon rejoyceth in him for bringing so great a Light to the world Italy comforts her selfe in three respects First that she instructed him next that shee baptized him lastly that shee reserves his bones as a memoriall of him France is glad that hee sent Epistles to her inhabitants all the world may bee comforted in having such an excellent Bulwark for the truth all ages and sexes may get profit out of his Volumes the best wit may hee helpe and all cannot but praise him except Heretikes whom hee detested Heare but what Trithemius speaks of him Vir in saecularibus valde eruditus in divinis Scripturis inter omnes doctores eruditissimus c. that is Hee was a man well seene in secular Learning but in Divinitie he carries the chiefe fame amongst all the Doctours of the Church famous for the knowledge in Languages he was the rooter out of all Hereticks the defender of the Truth a labourer in Vertue an hater of Vice a true Meditatour on Gods Law Baronius doth commend him deeply as you may read in his Annals So doth Prosper Sentences out of Saint Hierome Vpon Heresies Dead flesh is to bee cut off for feare of Gangreenes the scab'd sheepe is not to be admitted into the Fold lest it defile corrupt and spoile others Arrius at first was but as a sparkle but because he was not at first suppressed he proved the incendiary of the whole Church Of Innocence Wee must be like to children who forget hurts who doe not retaine anger look not on beauty to lust after it doth not speak one thing and think another so unlesse wee have puritie and such innocence we shall not enter Heaven Of Gods Word If according to the Apostle Christ is the power and the wisdome of God then hee that knows not the Scriptures knows not the power of God hee that is ignorant of Gods Word knows not Christ. Of simplicitie Thou must be a Dove and a Serpent the one not to doe hurt to others the other not to be hurt by others Vpon disgrace The Sonne of God endured the shamefull death of the Crosse and dost thou think to follow him and be where hee is and live here in pleasures Vpon Women Womens beauty is not to be respected but their chast modesty shee is truly chast who hath liberty and opportunitie to sinne and will not E duris ad placida He used to say of himselfe that whether hee did eat or drinke or whatsoever else he did that horrible voice was ever in his eares Surgite mortui venite ad jâ—dicium Arise you dead and come forth to judgement He saith the first Adam sinned by a Tree whereby we were lost and our second Adam to redeeme us dyed on a Tree If Adam was cast out of paradise for one sin O Lord what shall become of a sinner that hath a world of sins All Vertues are so united together that hee that wants one wants all and therefore hee that hath one hath all Whatsoever it is a shame to speake it is a shame also to thinke therefore the safest and perfectest course is to accustome the minde to watch over the thoughts and at their first motion either to approve or reject them that so good cogitations may be cherished and the bad extinguished Beware that thou hast not an itching tongue or eares Doe not detract from others nor harken unto them that doe detract from others He that doth afflict his body and yet forsake concord doth prayse God in the Cymball but doth not prayse him in the Quire He that gives almes to a poore sinner is truly mercifull For nature is to be respected not the person For he that gives to a poore sinner not as hee is a sinner but as hee is a man hee doth not relieve a sinner but a man Christ was a sacrifice ordained for our reconciliation and if thou dost contemne the mystery of the Sacrament thou contemnest the remedy contained in the Sacrament A just and valiant man should neither be deject in adversity nor puft up with prosperity but in both estates should be moderate When the body is strong the soule is weake and again when the body is weake the soule is strong The kingdome of Heaven suffers violence for it is great violence that men borne on earth should seek Heaven by vertue possesse it whereunto they have no right by nature I have here set out his Works as they are recorded by the Edition set forth 1567 contained in nine Tomes Tome 1. 1 Hortatory Epistles 42 2 To Heliodorus 3 To Rusticus and Laeta 4 To Salvina 5 To Ageruchia two Epistles 6 To Paulinus 7 To Paula 8 To Eustochius 3 Epistles 9 To Paulus Concordiensis 10 To Theophilus of Alexandria 11 To Castrutius 12 To Exuperantius 13 To Julianus 14 To the Virgins of Hermon 15 To Ruffinus 16 To Chromatius to Antonius of shunning suspected places 17 To Sabinianus Nepotianus 18 To Florentius Demetriades 19 To Furia Gaudentius 20 To Caelantia Eustochius two Epistles 21 To Lucinius Abigaus 22 To Julianus Castorina 23 To Theodosius Augustine 24 To Nycaeas Chrysogonus 25 To Rusticus 26 Twelve funerall Epistles in prayse of many Tome 2. 1 Against Heretikes 2 Helvidius Jovinianus 3 Apologie for his bookes against Jovinian 4 Apologie to Domnio 5 To Pammachius 6 Against Vigilantius 7 Against the same one booke 8 To Marcella against Montanus 9 Against the Luciferians 10 Originists 11 Against John of Jerusalem 12 To Pammachius to Theophilus 13 Apologies against Ruffinus three books 14 To Câ—esiphon against Pelagius 15 Against the Pelagians three books 16 Thirty Epistles of divers Arguments 17 Eight Epistles to Hierome Tome 3. 1 Prefaces and explication of questions 2 To Paulinus 3 Prefaces on the Pentateuch 4 On Jonah Kings Chronicles Esdras Tobiah Judith Hester Job Proverbs Ecclesiastes Canticles Esaiah Jeremiah Ezekiel Daniel 5 Twelve prophets and foure Evangelists 6 Then follow the explication of questions propouÌ„ded by divers as Damasus Dardanus Vitalis Amandus Miverius Alexander Cyprian Paula Euagrius Marcella Sophronius Hedibia Principia Fabiola Ruffinus Sunia Fretella Algasia Paulinus Desiderius 7 Then follow some questions out of Hebrew on Genesis Chronicles Kings 8 Also books of Hebrew names which are in the Old or New Testament
In vaine doe you goe about to terrifie or fright this man for he feareth nought bnt sinne Saint Chrysostome reports that it must bee our hand that must bring us to Heaven and not our tongue only Hee calls the life of man a Faire or Market where some are seeking for gaine and profit others for pleasure and delight others for prayer and devotion and the last of these are those that walke as children of light Saint Chrysostome calls Saint Paul the tongue and Teacher of the whole World who lived like an Angell on earth and now enjoyes a crowne in Heaven Saint Chrysostome gives man the reason why the Angels did not bring the tydings of our Saviours birth first to Kings and Princes or other great men aswell as to the poore Shepherds And this is it because saith hee great mens eares were so stopped with cares and honours that they have no pleasure to heare it or would not take so much pains themselves but sent their servants His Works are here registred He departed in the thiriteenth of Arcadius and Honorius Hee was made Bishop in the fourth of Arcadius and received Priesthood in the eleventh of Valentinian the younger and in the eighth of Theodosius the elder His Works as Bellarmine doth reckon them whom I follow are contained in five Tomes printed at Venice 1575. Tome 1. 1 Homilies on Genesis in number 67. 2 On the Psalmes 26. 3 On sundry places of the Old Testament in number 52. 4 Whereof five out of Esay Tome 2. 1 Homilies on Matthew in number 89 2 More on the same 54. 3 On sundry places of Saint Matthew 26. 4 Homilies on Saint Mark 14. 5 Homilies on sundry places of Saint Luke Tome 3. 1 Homilies on Saint John 87 2 More or some places of Saint John 6. 3 Homilies on the Acts 51. 4 Sermons for Feast days 32. 5 On severall places of Saint Paul and many things in commendation of him Tome 4. Commentaries or Homilies on all Saint Pauls Epistles Tome 5. 1 Homilies to the Antiochians 80. 2 Dialogues of the Priesthood 6. 3 Of compunction of heart 2. 4 Of Gods providence 6 books 5 Of praying to God two books 6 Against the dispraysers of a Monastick life three books 7 Against the Gentiles one book 8 12 Sermons of Penitence 9 Against Jewes and Heretickes 15 Sermons 10 Against Concubinists two Sermons 11 Of divers arguments 48 Tracts 12 To Innocentius the Pope two books 13 To Cyriacus one booke 14 To Bishops and Priests in prison one book 15 To Theodorus being falne two books 16 To Eutropius one book 17 To Olympia a famous Matron 1 book 18 St. Chrysostomes Lyturgie I have not followed the Edition of Paris those who would fully bee satisfied they may have their choice either of the Venetian Parisian or Eaton Edition An. Christi 420. Sanctus Aurelius Augustinus S. AVGVSTINVS IN describing this Fathers life I follow not any uncertaine Relations but I follow the method of Possidonius who in writing the passages of his life saith such things quae in eodem vidi ab eodemque audivi which I saw in him and heard from him two sure witnesses the eyes and the eares and therefore may for succeding times be easily admitted for truth This Augustine therefore was an African by birth borne in the City of Thagasta of pious and Christian Parents bred and nourished by their care and diligence and singularly well learned and approved for skill in the Liberall Arts for he taught Grammar in his owne City and Rhetorique in the head City Carthage and after going over sea he came to Rome and so to Millaine where hee was appoynted to instruct the Emperour Valentinian being the fifth of that name and the Bishop at the same time of that City being that worthy Prelate Saint Ambrose whose sermons to the people and publicke disputations this Augustine did attentively heare and like of He was living in Carthage tainted with the Pestilent Heresie of the Manichees but by the providence of God and the wisedome of Saint Ambrose his heart was enlightned so he was brought safe from that Rocke was confirmed in the faith and a little before Easter did receive the Doctrine of the Catholick Church and also Baptisme by the ever honoured Father Saint Ambrose and being in this state so fairely recovered he set his heart wholly and intirely to seeke the Lord and to leave the world not now regarding honors wealth or riches but sought diligently heavenly treasures striving with might and maine to be one of that little flocke of whom it is said Feare not little flocke it is your Fathers good will to give you the Kingdome Hee was about thirty yeares old when hee thus beganne having onely his mother Monica alive who did mainly rejoyce to see him so intirely converted His Father called Patricius was dead before and now also he left his Scholars whom hee taught Rhetorique and told them they should provide themselves another Master for hee would onely serve the Lord. It pleased him being baptized to goe and live in Affricke with other faithfull Christians where when hee was come how speedily did he performe what he had resolved for leaving all secular affaires how constant was hee in Watching Fastings and Prayers and those graces which it did please God to give him how did he imploy them so that by his Sermons and Bookes he taught those that were absent as well as those that were present for hee converted one to the faith in a short time At the same time one Valerius was Bishop of Hippo and having a great care to provide able men to teach the people he with the peoples great desire ordained this Augustine a Priest and being entred into that holy function hee did strive to grace the Gospell by an holy Life This Valerius ordained him being banished This Augustine did powerfully preach the Word and had great conflicts with Fortunatus a defender of the Manichees who was appointed to meete Augustine in a publicke place and to dispute with him which with a great deale of feare he did undertake but was quite foiled and so by Gods blessing and the consent of all the learned men the Manichees fell and sincere Religion was maintained in the City of Hippo. He also preached and writ with singular care and dextrous learning against the Affrican Heretiques as the Donatists Manichees and Pelagians so that by his writings the Affrican Churches did recover the ancient Truth and he was so able and powerfull in the Scriptures that the very Heretiques were forced to confesse him a Divine Man He was appoynted by the Bishop to dispute of Faith which hee did with the approbation of all but this good old man Valerius finding him so rarely qualified sent to the Primate of Carthage and certified him that he was so old and weake and the charge was so great to manage and this Augustine was so learned and pious a man that hee intreated him to bee
16 Of the two wils in Christ. 17 How we are created in the Image of God 18 Of Images three speeches 19 St. Stephens life 20 A dispute of a Christian and Saracen 21 A fragment of Sentences 22 Of the eight naughty thoughts by Euagrius 23 Of the same by Nilus 24 Of the day of judgment 25 Damascens History 26 Of the holy Sabbath 27 An Oration by Damascen Cardinall Bellarmine amongst his Ecclesiasticall Writers calls him a man of great Holinesse and Learning And as Beda was admired in the West so was he in the East Hee suffered many things for the Faith under Constantinus Copronymus wrote many famous things before he died whom the Master of the Sentences and all the Schoole Doctours have imitated for his worth and wit An. Christi 828. Sanctus Nicephorus NYCEPHORVS HAving drawne the pictures of so many famous Fathers eminent in the Church for their piety sanctity and learning it is necessary leviter tantûm vitam S. Nicephori adumbrare lightly to shadow out the life of St. Nicephorus for indeed what praises can reach the height of his perfection who like a bright lampe of learning and of religious life shined forth in the Horizon of the Church in the yeare 840. for then he lived in his brightest lustre like the East starre leading both the vulgar by his Doctrine and the wise men by his writings to the knowledge of Christ for sapientes faciunt loquuntur sapienter omnia wise men doe and speake all things wisely and Nicephorus being really religious must needs bee wise in words wise in actions and which is the highest wisedome wise to salvation Neither was he inferiour to most of the Fathers for profound judgement and learning both in Humanity and Divinity having read much and spent many houres to adorne his soule with Art and Grace that so he might informe others in the Doctrine of Salvation and illuminate the world then being in great darknes and under the shadow of sin and death He was a Physitian to cure the miseries of humane life and especially those which are incident to the soule namely tenebras intellectus errores mentis vitia appetitus irrectitudinem voluntatis the errors of the understanding the viciousnesse of the appetite and the crookednesse of the will for all these maladies of the soule he cured by his powerfull Doctrine and religious exemplary life so that those that were blind through spiritual ignorance he made them see and abhorre their sinne the lame in Charity and good workes hee made chearefull and forward to doe good the stubborne hee convinced and confuted by Arguments the weake he comforted and instructed And as the Sunne doth with his chearefull beames soften waxe refresh the drooping flowers and cherish the new sowne seeds so with the beams of his life and learning hee did warme and soften the obdurate hearts of men refreshed wearied soules groaning under the burthen of their sinnes and by his Doctrine cherished the seeds of Grace to bring forth in others the fruits of good life and conversation The Philosophers were derided quia in librossnâ—s quos de gloria contemnenda scripserunt nomina sua inscripserunt because to those bookes which they writ of contemning glory they set their owne names shewing themselves thereby most vaine-glorious But Nicephorus Workes are a glory to his name living to eternity in his learned Volumes If therefore his great wisedome and learning which attracted generall admiration may deserve commendation If the gifts and graces of his soule were so wonderfull and divine If his life were so sanctimonious and exemplary hee being a spirituall Physitian and a Sunne to illuminate the ignorant world if all these may render his life perfect and glorious then Nicephorus may be acknowledged amongst the most famous Fathers of his time who after this Pilgrimage of life peregrè constitutus properabat in Patriam regredi being a stranger on earth made haste to returne to heaven leaving to the world his Sentences and Workes He lived in the time of the Emperour Andromicus senior to whom he dedicated his Ecclesiasticall History containing eighteen Bookes and survived after the yeare of our Lord 1300. not long after exchanging this life for eternall glory His Sayings Of Example The naturall man cannot attaine to the height and perfection of active vertue or contemplative unlesse he propose unto himselfe our Saviours example as perfect God and man equall in power and vertue to God the Father and beseech him to give him the power of operation and contemplation Of Security He that liveth in security is so farre from thinking of appeasing Gods just anger towards him that he heaps sinne on former sinnes as if God did not behold them and would not require an accompt of them Of Providence God doth behold and moderate our actions using the scourge of affliction for our castigation and conversion and after due correction sheweth his Fatherly affection to those that put their trust in him for salvation Of the Scriptures The Scriptures rightly conceived make us cheerefull and active in the performance thereof also good just quiet upright and conformable to our great example of righteousnesse Christ Jesus Of Christ. The Wisedome and Divinity of Christ was seene by his words and actions drawing his Disciples to divine contemplation and imitation and working Miracles for their Faiths confirmation so bringing them to perfection which consisteth in the love of God Of Martyrs The ancient Martyrs would not be so called though they suffered Martyrdome yet they would not bee called Martyrs ascribing that title onely to Christ and so by their humiliation deserved a glorious exaltation Of Faith None of the ancient Fathers and Patriarchs did please God but by Faith in Christ as appeareth by Abraham his faithfull obedience being his justification Of Peters denyall Christ asked Peter three times if he loved him not for his own knowledge or information but that by his three-fold profession he might help and heale his threefold negation of him These are those things which he writ Namely his Ecclesiasticall History which hee composed both for style and words in elegant Greeke Also a Synopsis of the whole divine Scripture digested into Trimeter Iambicks wherein he briefely contained the arguments of all the bookes This Worke beginneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Gulielmus Esingr in his Catalogue of Ecclesiasticall Writers doth adde that he did write of the Acts done after the Maccabees even to Christ and the destruction of Ierusalem The Genealogy of the Patriarchs unto David Of Mosaicall Rites A Catalogue of the Iudges of Israel A description of tbe Kings of Israel and of the Patriarchs of Constantinople The Genealogy of Christ. Of our Saviours Miracles according to the foure Evangelists An. Christi 1071. Sanctus Theophylactus THEOPHILACTVS THe birth place of this Father was the famous City of Constantinople which once was the glory of the Roman Empire and the bulwarke of Christendome against the Turkes but
the one side and the paines of hell on the other side and that he must of necessity bee cast upon one of them that he had rather bee thrust into hell without sinne where the drowned are tormented than goe to heaven cloathed with sinne where the Saints onely enjoy everlasting life Idem de Venatione Diaboli Cap. 183. The Devill goes out every day a hunting First he seizeth on them that never sorow for their sinne but he begins to let them goe that he perceiveth to be cast downe in the sight of their offences yet there 's a third sort that upon repentance are healed from their sinnes those hee looseth altogether Let the first sort lament and mourne let the second grieve on still but let the third rejoyce for evermore Id. de quadrato lapide Cap. 173. de similitud Every foure square stone hath sixe equall sides let it fall upon which it can it lyes fast so must a just man persist in his integrity for hee hath sixe sides to fall upon too Prosperity Adversity Liberty Subjection Private and publicke employment Now upon which of these soever the Dye turnes let him stand fast and immoveable maugre the Devill and all his opposition Id. de Iustitia Justice is the freedome of minde giving to every one his due To betters reverence to equalls love to inferiours instruction to God obedience to it selfe sanctity to enemies patience and to the poore workes of compassion Such was the detestation which this good man had of sinne that hee would use to say If I could see the horror of sin and the dolour of hell both with my bodily eyes before mee and must of necessity passe through one of them I would rather chuse Hell than sinne Another saying of his was I had rather enter Hell being free from sinne if it were possible than reigne in Heaven with the pollution of sinne upon me Likewise humane frailty made this good man thus to crye out O durus casus Heu quid perdidit homo quid invenit perdidit beatitudinem ad quam factus est invenit mortem ad quam factus non est O hard hap alas what did man lose what did he find He lost the blessednesse to which he was made and found death to which he was not made His Workes are thus registred by Cardinall Bellarmine Three Bookes 1 Of Truth 2 Of Free-will 3 Of the fall of the Devill then 3 more of 1 Grammar and prose 2 Enarrations on St. Matthew Explanations on some of the Evangelists Vpon the Canticles Tome 2. Vpon all the Epistles of St. Paul On the Apocalypse Tome 3. Of the contempt of the World Hymnes 4 Soliloquies 5 For an unwise man 6 Against an unwise man 7 Of the Incarnation 8 Why God was made man 9 Of the Virgins Conception 10 Of the Sacrament 11 Annotations on the same 11 Of the proceeding of H. G. 12 Of Similitudes 13 Of Gods will 14 Of the concord of Praescience and Predestination 15 Of mans misery 16 Of members and actions attributed to God 17 Of the measuring the Crosse. 18 Of Meditations 19 A meditation of our Redemption 20 Of the Passion 21 Pricks of divine Love 22 Homilies on Saint Luke 23 Of the Virgin Maries excellence 24 Of the Image of the World 25 Dialogues containing the summe of Christian Religion Tome 4. Divers Epistles in three bookes An. Christi 1119. Sanctus Rupertus RVPERTVS HE that reades this mans life must expect that nor my pen nor any other can compleatly in each particular act fully delineate it but yet as Authours have publikely blazoned his worth it hath beene my care to register it in our native tongue and I hop◠not in vaine for good examples prevaile much and are to an ingenuous spirit as a whetstone or patterne to imitate To begin therefore with his parents He was borne in Germany as Trithemius and Cocleius doe testifie but they were not so able for wealth as vertue they had an especiall care that this their sonne should be vertuously educated our birth-places nor our parents cannot diminish the worth that wee practise the house is never the worse for being little in Israel the Family disparages not so there be a David in it wee are not bound to answer for other mens faults neither is it to be concluded because our Fathers have halted that therefore wee should be lame Vertue deserves commendation as well in the Cottage as in the Court and many times is not accommodated with the affluence of worldly endowments The greatest Rivers flow from Springs and the Tree is not to be disliked because it is low if the fruit be good it makes not whither it grows on an Hill or a Valley According to that of Ausonius Non obstare locum cum valet ingenium Question not the Tree When the minde you good doe see This Rupertus was in his youth brought up in all offices of pietie and duty in the Monastery of Leige under the tuition of Heribrandus an upright and prudent man of whom hee acquired the principles of those Arts that were fitting his age and it seems his Tutor did not neglect his charge but finding him to be an ingenuous youth mildly imposed some duties of Religion upon him which he performed as carefully and reverently an admirable patterne the onely way to have men prove absolute is to have them well at first seasoned seldome fals that fruit by stormes which is cherished by a milde spring There are few that faile in age whose youth have been accustomed and inured to pious performances being by this good Instrument so fitted now hee proceeds to higher actions hee made godlinesse the very food of his soule and profited in the practice of it daily more and more so that following that he gained knowledge and reputation as it is said I bone quò virtus tua te vocat I pede fausto Grandia laturus meritorum praemia That is Proceed ô Goodman with an happy pace In tracks of vertue take th' rewards with grace He was not carelesse of any kinde of Learning that might conduce to Religion so was hee admirable for divine poetry as may appeare by his expressions of the Holy Ghost in excellent Verse as also the life of Saint Augustine and Odolia a Virgin as also his Hymnes upon Severus the Confessor so likewise hee alwayes thought upon that of Saint Paul give attendance to reading Did hee not also restore the Greeke Tongue at this time almost decayed in Italy nay did he not fairly recover them from their Barbarismes that were then encroaching upon the Latine so that it appeares this Rupertus was not onely famous for Poetry and the Greek tongue but also for Oratory in the Latin phrase a rare thing living in those barbarous times to restore Languages to their Genuine beauty And if I should but a little digresse it would not be an errour a little to insist upon the praise of Divine Poetry if there were nothing