Gather my Saints together unto me. Psal 50. 5.  
THE GLORY OF THEIR TIMES OR  
The Lives of the Primitive Fathers. Containing their Chiefest Actions, works, Sentences, and Deaths.  
Ask thy father, and he will show thee, Ask thy Elders, and they will tell thee. Deu. 32. 7.  
LONDON. Printed by I: Okes. and are to be sold in Paul's Churchyard at the white Lyon. 1640.  
G Glover. 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 Work doth not only satisfy the Readers curiosity, but even draw him to wonder and admiration. For was not the Creation of Heaven and Earth most wonderful and glorious? For when there was nothing but rudis indigestaque moles quam dixere Chaos, a rude lump void of form, than 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 World's greater amazement created and ordained the Firmament of Religion, and placed therein the Sun of Righteousness 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 several magnitudes; but all glistering with light of Life and Learning. Here is a poesy gathered out of old Gardens, not decayed nor withered with Time or Age, but as fresh and fragrant as from the newest stock: This savoury meat hath God brought to hand: Here is swee● out of the strong; let your soul taste it, and then bless God for sending such able men into his Harvest, in the innocence of the Church, and in the time of the hottest persecutions: These were God's Champions on earth, who did fight his battles, 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 near in their lives; as we ought, yet let us strive to imitate them as near as we can in our minds, and let us follow thousands of Martyrs, through temporal death, to eternal life: and with Nazianzen give ourselves wholly to the performances of all Christian duties: For these Primitive Fathers they all gloried and took delight in their sufferings; and bid large proffers for Heaven, come what torment could come, even the loss of their lives; for by their humility and patience, they both triumphed over Tyranny and Death, and now have obtained for their reward the eternal Crown of Glory, which they enjoy and wear.  
When any of these Holy Fathers met at General Counsels concerning any weighty cause about settling Religion, or suppressing of any Heresy sprung in the Church: with what devotion & reverence did they meet? not trusting in their own knowledge, sharpness of wit, strength of brain, deepness of judgement, as it were in an arm 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 be forgotten, such Pillars of Truth as these not seen 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, 
Most of their Effigies were obtained, as they are placed before their Works ● some out of divers Books of holy Orders, where they be figured for Saints, others out of several Libraries & places of Antiquity: but look not so much upon the outward figure of their bodies▪ as the inward figure of their minds.  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 seen in the East and Western Horizon of the Church, and are here set in their several places and Centuries of years wherein they lived: showing not only their mortal aspect by curious and lively brass Sculptures representing their Effigies and Countenances, but also the divine influences of their souls in their lives, actions, and divine sentences; for their Seraphic Contemplations were full of sublime and sweet 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 several Pictures. Exempla plus dictis valent; facta mea non dicta vos Christianos milites sequi volo, nec disciplinam modo, sed exemplum etiam à me petere: Examples prevail more than Precepts. I would have all Christian Soldiers 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 God's 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 mind's 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 Son of Righteousness in his Father's Kingdom for ever. Amen.  
Typographus   

The Names of all the Primitive Fathers contained in this Book.  

Philo judeus. Ann. Mundi 4024.  
josephus. 4057   

Ann. Christi  
Ignatius. 71  
Polycarpus. 71  
Dionysius. 71   

Saeculum secundum ab anno 100, ad 200.  
justinus Mart. 150  
Irenaeus. 170   

Ab 200, ad 300.  
Tertullianus. 204  
Clemens Alexandrinus. 204  
Origenes Adamanti●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 Naz●anzenus. 370  
Epiphanius. 370  
S. Ambrose. 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  
johannes 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 judaeus.  

PHILO JUDAEUS.   
THis Philo was a jew of Alexandria, of the stock of the priests, and he is deservedly placed among the Ecclesiastical Writers, because that in his works he sets forth the praises of the Christians. He was sent Ambassador by the jews his Countrymen to Rome, to plead for his whole Nation, and to qualify Caius the Emperor's anger, who was possessed against the jews for divers crimes and enormities which they had committed; hoping by his endeavour and wisdom to set them right again in the Emperor's good opinion: so testifies Photius, and Saint Jerome, and Suidas, and Eusebius: he flourished in the fiftieth year after Christ's Incarnation, in the Reign of Nero the Emperor, the occasion that he was sent to Rome was thus, whereas between the jews and Grecians, inhabiting Alexandria, there fell a great sedition, three choice men of either side was set apart to plead their matters and grievances before Caius. Appian then being the chief for the Grecians, objected many and enormous crimes against the jews amongst others that they would not, neither did give that due honour and obedience to the Roman Emperor, which they ought: for whereas through all the Roman Provinces, there were Temples and Altars built to Caius, that he as well as other Gods might be worshipped: these jews only of all others denied to perform any such respect; neither would they swear by the Name of Caesar: Hereupon this Philo the brother of Alexander Alabarchus, being an excellent and wise philosopher, and an excellent man for all sorts of Learning, and knew well how to guide his passion, that nothing could move him to wroth; in despite of Appion, and all those that strove to exasperate Caius against him and the jews, fitted himself to clear his Nation of those foul aspersions: but Caesar would not hear him, but commanded him (in a great fury) to depart his presence: whereupon Philo turning himself to his Countrymen that came along with him from their Nation, as Associates, spoke thus to them, Now let us be of good courage, and undaunted hearts, for though the Emperor be against us; yet God that rules him, is for us. This josephus testifies of him in his eighth Book and tenth Chapter of his Antiquities of the jews. And thus saith a learned man of him:  
That the noble and courageous heart hath still this property, to be always doing things honest and virtuous; not only for his own particular, but for his Country's good, though it be with loss of credit, or exile, and with the frown of princes; for true worth indeed dependeth of Virtue; and all other things are of Fortune. For that man, that is truly magnanimous, and of a great spirit, (as was this Philo) doth continually carry himself upright under any burden, be it never so weighty: and nothing doth happen amiss or displeasing unto him, be it never so difficult and hard to be borne: for a Wise man knoweth his own forces, and with his virtue he vanquisheth all sudden accidents.  
This Philo was eloquent of speech, rich in sentences, deep and profound in the explication of the sacred Scriptures: he was excellent aswell in the Pythagorean, Platonic, as in the philosophy of Aristotle, insomuch that he was counted one that excelled others. So also was he renowned for his skill in the Greek, that he was held the chief of his time. Hence the proverb came: Aut Plato Philonizat, aut Philo Platonizat: Either Plato imitates Philo, or Philo Plato, because of their congruity in writing.  
The Romans in Claudius' Reign did so admire his Works, that they esteemed them worthy to be kept safe in a public Library, as Monuments of his famous Learning, he was admirable for his threefold explanation of Scripture, by the Literal, Moral, and Allegorical sense, so that most of the Ancient Doctors of the Church have imitated him, and have called him the Inventor, as Sixtus Senensis doth relate Possevi.  
As he was also famous for his Learning, so for his parentage being of great descent, and executed Offices of the chiefest esteem with credit and fidelity: and it is reported of all, that Caius the Emperor, because in the jewish Temples, he was not worshipped by these Titles, JOVI ILLUSTRI NOVO CAIO, and being incensed by Appion against the jews, but specially against this Philo, that he intended to have slain him; but failing in that, he did with extreme violence persecute and afflict the jews every where; but chiefly those that lived in Alexandria: This Philo, notwithstanding, being of an admirable courage and vivacity, did publicly deny that ever such profaneness and gross Idolatry should be practised among the Servants of God, especially themselves who had fled thither for the Truth.  
And that you may fully see what a rare Instrument this Philo was for all sorts of Learning, either Philosophical or Theological: Let his Mystical Expositions of Moses Writings express it. He did throughly, saith one, Search the Entrails and Bowels of them: by which leaving the literal sense, he directed men to a higher end, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even to gain eternal life, and the perfection of all Virtue. Nay, saith josephus: Philo was so excellent in his studies for copiousness of Invention, for gravity of Expressions, for giving light to dark words, that all the Ancients gave him credit for Wit and Learning, so that many did follow his footsteps: as Clemens, Gregory, Nazianzen: and among the Latin Fathers, Saint Ambrose, who confesseth, that he exchanged, nay, borrowed many excellent things of Philo. There are some Fathers that have blamed him a little for his too too inquisitive brain, and do conclude that He and Origen were in some things fabulous and ridiculous, but all wise men know, that the greatest Lights of the Church have had some blemishes. Bernardus non videt omnia.  
Therefore, as a Wiseman saith, Let no man upbraid another man with his misery; for weakness and infirmities is common to all mortal men; and no man knows how soon he may be over-taken and have his failings; for it is an injury to laugh at another's infirmities: when the best of men are incident to the like imperfections.  
But this Philo was also well skilled in Histories, wherein he shows not only a rare commendation of Virtues, but declares himself a sharp hater of Vices: so that even they which spoke against him for some of his Allegories, give him a joint praise for his Historical parts and knowledege; the time and place wherein he lived was full of Learning; he did live in the Reigns of Tiberius, Caius and Claudius: And so having done so much, he departed this humane life, about the 50 year after Christ. His usual saying was, That there is nothing better for a man then to be borne, nor anything better for him than to die soon and quickly; For Death is the medicine of all evils incident to man.  
Haec legere potes in praef. joseph.  

His Works  
1 Of the life of a Wise man.  
2 Of ordering our Life.  
3 Of the Confusion of Languages.  
4 Of the nature of four footed Beasts, three Books.  
5 Of things subject to sense.  
6 Of Learning.  
7 Of the Possessors of Divine Things.  
8 Of the Division of unequal things.  
9 Of the three Virtues or Graces.  
10 Of Nature and Invention.  
11 Of Covenants.  
12 Of the success of Generation.  
13 Of the change of names.  
14 Of the Giants.  
15 Of the five Books of Moses.  
16 Of Dreams.  
17 Of the Tabernacle.  
18 Of a Contemplative Life.  
19 Of Husbandry.  
20 Of Drunkenness.  
21 Of Sacrifices.  
22 Of Providence.  
23 Of Idaea's.  
24 Of Alexander.  
25 Of Creatures.  
26 That every unwise man is but a slave. These Trithemius, fol. 4   

There are more of his Works extant.  
2 Books of Allegories.  
3 Of the Cherubims.  
4 Of the Sacrifice of Cain and Abel.  
Of the confusion of Languages.  
Of God's Immutability.  
Of Abraham's journeying.  
Of Fortitude.  
Of the Decalogue.  
Of special Laws.  
Of Circumcision.  
Of Monarchy.  
Of the Honour of Priests.  
That an honest man is a friend of Nobility.  
Of Rewards and punishments.  
Of Cursings.  
Of his Embassage to Caius.   
These are all sufficient Witnesses of this Man's pains and labour.   

An. Mundi 4057. Flavius josephus.  

FLAVIUS JOSEPHUS.   
HE was of no mean parentage, 
Ruffi. c 9 Niceph. c. 18. lib. 2. Euseb l. 3. c. 9  or Descent; but of an ancient stock of the Priests: and of that Line which was the chief of the four and twenty, and by his Mother's side was of the Blood Royal, she being of the Family of the Asamonaeans, who a long time not only held the Priesthood of that Nation, but the Kingdom, his great Grandfather was called Simon Psellus, at what time Hircanus the son of Simon the Highpriest, 
joseph. p. 989.  the first of that name held the Priesthood, he was borne the first year of Caius Caesar, and had three sons, Hircanus the eldest, justus and Agrippa: in Vespasians Time this Genealogy and Succession was truly kept in public Tables: as his parents were great and Noble, so their Integrity and uprightness was well known to all jerusalem, he was bred up from his Childhood in good Discipline, and had an excellent memory, and quick understanding: so that the Highpriest and Elders of the City much regarded him: he passed through all the three Sects of Pharisees, Sadduces, and Essenes': and did most approve the life of the Pharisees, and did in his strictness of life imitate one Banus, who lived solitarily by fruits and herbs: At two and twenty years, he professed himself a Pharisie, which is much like to the Stoics amongst the Grecians, and presently took a Voyage to Rome, to plead the cause of some honest and good men, who for little or no cause were bound and carried before the Emperor. In his Voyage the Ship was cast away, yet he with others, by God's blessing, with swimming, saved their lives, and did appear at Rome, and got special familiarity with Aliturus a jew, who was in great esteem with the Emperor; by whose help he got to be made known to Poppaea, the Wife of the Emperor, and so freed those Priests from their bonds, and further dangers, and was rewarded by her with great gifts, and so returned home again.  
He was in his outward behaviour and manners courteous and 〈◊〉 of humanity: And in his speeches affable and friendly to all, making himself pleasing and agreeable to most men, as much as in him lay: and acquainted himself only with such as were good and virtuous; for in so doing he shunned the hatred of one, and was sure to get the favour of the other: For Wisemen accustom themselves gladly and willingly to endure things with patience, to the intent, they may the better do it, when they shall be forced to sufferance.  
He was in his time a famous Warrior, 
In vita jos. 1029.  and performed great Exploits, he was taken prisoner alive at the siege of jotopata, and was kept with great care and command, by a company of Soldiers.  
In the time of his imprisonment, which was but short, being about five days, he did write many things concerning the government of man in affliction: And as a Wise man saith, which is not impertinent; That afflictions on earth are as so many good guides and Companions unto the godly, which, though of themselves unworthy, yet make their cause the better, who aim at a higher end than the blinded eyes of the ignorant can behold: and become the Masters of their own hopes: before others perceive them in trouble: For saith he, The Heavens are their only prospect, where they behold the Creator of Nature, in his height of Wonder; and themselves are the Mine into which they dive, to find reason triumphant, by which they discern their insurrective passions and afflictions.  
And as another saith, That it is good for a man to live in the greatest assurance that he can possibly: howbeit, if he be constrained to hazard and adventure himself, it is more fit that he contend and strive with it honestly, then to shun and fly from it shamefully: considering that all men are destinated to die: but Nature hath only ordained and framed them that are virtuous and wise, to die valiantly and courageously; and to bear afflictions patiently.  
Vespasianus did much honour and respect him for his Learning and Knowledge, and at his command he married a certain Captive Virgin of Caesarea, but lived not long with her, for she went with the troops to Alexandria, and he himself married another, and so with Titus was sent to Jerusalem, where he was in great danger of the jews; for they esteemed him no better than a Traitor and a Betrayer of their Nation: but Titus slighted these clamours of the Vulgar: but the City being taken, Titus gave him leave to choose something that might be beneficial for him: but he not desiring to be made rich with the spoils of his Country, desired nothing but the freedom of his body, and his Writings; both which the Emperor did grant unto him. He preferred study and knowledge before honour and riches; for he knew that the one soon fadeth, and the other abideth for ever: For he held amongst all goods and pleasure of this life, only wisdom was immortal: And we commonly see, that those to whom Riches most befall, do find sooner the end of their living, then of their longing: Which consideration, hath caused most wise men to vent these or the like speeches concerning the infelicity of coveting Riches before Knowledge: How miserable saith one, should I be, if I were the most richest of the the world; with what a great burden of evils should I be overwhelmed? Why then should a man torment himself for a thing that he must necessarily leave? And why is he not rather content quietly with that which is needful; chiefly considering, that the fairest kind of wealth is for a man to be content in what estate soever, that is, not to be too poor, nor yet too far off from poverty?  
He set free abundance of his Kindred and Friends which were fled into the Temple, and did save them and theirs from the violence of the Soldiers, to the number of a hundred and fifty persons: so he was sent by Titus with Cerealis with a thousand Horse to Tekoah, and saved many of his Friends and Countrymen by the way from misery and slavery, and got some of them to be released from their torments. Titus did so love him, that he gave him great Possessions and Revenues, and took him as his Companion when he went for Rome. Where he was received with a great deal of Honour, not only of Titus, but of Vespasianus himself, and Domitianus and his Empress; and had an Annual pension very large, given him by the Emperor, and it was not taken from him during life: he lived in Titus his own Court in great esteem, but not without the envy of his own Nation: his second Wife was of Creta a jewesse, and nobly descended, by whom he had two sons.  
Nay, even Domitianus himself continued favourable unto him, and punished with death some of his Accusers.  
He was excellent for Philosophy and Rhetoric, 
Trithem. de Scrip. Ecc. fol. 5. l. 1.  and a famous Historiographer for his time: he was for the excellency of his Wit and Learning, and singular uprightness of life much admired of the Senate and People of Rome; though being a jew, yet he did highly praise Christians, 
Ant. jud. l. 18.  and gave a famous Testimony of our Lord jesus Christ, as you may read in his Works  
His Works were so prized, that they with great care were put into the public Library by the Romans, and he after his death had a Statue of Brass set up for him by the Senate, and people of Rome.  
His life was long and full of pain and labour, for he lived under Vespasian and Titus, even to the times of Trajan, in the hundred year after Christ.  
Eusebius is large in his praise, and so is Ruffinus and Hierome, and Nicephorus also, and others, and amongst all the turmoils of war and destruction of his Country, he set time to write worthy things, which the Church of God even to this day do greatly esteem for their reality, fidelity, and truth, and here are registered, as Eusebius hath expressed them.  

1 Of the Jews Antiquities 20 Books.  
2 Of the Wars of the Jews in seven Books, which he not only writ in Greek, but also in his own Language.  
3 Against Appion the Grammarian, two accurate Books.  
Of the force of Rhetoric one Book.   
So after all things enjoying the love both of the Emperor and Citizens of Rome, he departed this frail and transitory life, and had solemn Funeral Rites performed for him, and was generally lamented of all good men.   

An. Christi 71. S. Ignatius  

S. IGNATIUS.   
IN the writing of this Father's life, I cannot but reverence his Antiquity and admire his Christian fortitude, he is of such ancient extraction, that he was one of those that enjoyed that for which Saint Augustine wished, that is, to have seen the Lord jesus in the flesh, and though he did not as old Simeon take him up in his arms, yet he beheld him with his eyes, and embraced him with his heart, and at last for his Name sake, endured constant Martyrdom, and indeed it was a great happiness to behold Christ, who was the hope of all: and therefore he himself spoke it, that even Kings and Prophets have desired to see the same. This great Star of the Church, is by other Reverend Fathers reputed to have been twelve years old when our Saviour suffered. He was the third Bishop of Antioch after Saint Peter, 
Eus. Eccl. hist. l. 3. c. 30.  or as Eusebius saith, the second. A man singular for his Piety, renowned for his Love and Zeal.  
Dionysius the Areopagite, Saint Bernard, and others report a famous saying of Saint Ignatius; which he uttered with sighs, and is extant in his Epistle to the Romans, and it is this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Amor meus crucifixus est, That is, My Love is crucified. Either understanding by the word Love, his Saviour Christ, whom he so dearly loved: or, else meaning that all his Affections of this World were crucified, that is, dead in him, according to that of Saint Pa●l, Galat. 6. 14. The world is crucified unto me, and I unto the world. And no question, but that our Saviour was planted deeply in his soul, and for certainty, that he did see Christ after his Resurrection, take his own words. Ego verò & post resurrectionem in carne ●um vidi, 
In Ep. ad Smy●. & ad Polycarp.  & credo quia sit: And truly I did see after his Resurrection in the flesh, and I do believe that it is He: and he sets down the time and persons, when and before whom it was: Et quando venit ad Petrum & adeos qui cum Petro erant. It was when he came to Peter, and to those that then were with him, he said, Touch and see, for a spirit hath not flesh and bones as you see me have, and they touched him and believed: so that his own words are sufficient proofs, but yet it is the consent of all the Church Historians, as Eusebius and Saint Jerome testify, 
Ruffin. cap. 36.  and Ruffinus.  
As he was led through Asia, with great circumspection by ten Soldiers, he strove to do good in all places whither he came, for it may be said of him as of the Apostles, That they went about and confirmed the Churches: even so this godly Ignatius with holy Discourses and pious exhortations, did establish the Churches in his Travels, and chiefly, (because at this time Heresies began to be broached) he gave them special warning that they should beware and shun them, keeping the Gospel of J●sus Christ which they had received with simplicity and sincerity. 
Eus●b Eccles▪ Hist li. 3. c. 30.  And that they should Mordicus adhaerescere▪ Traditioni Apostolorum: Cleave close to the doctrine and tradition of the Apostles, which that it might be truly kept for ever, 
Biblioth. p●t●am, Tom. ●. pag. 76.  he thought it fit to be written out, he is styled Divinus Ignatius, Inclytissimus & ferventissimus Martyr, that is, Divine Ignatius, a most famous and fervent Martyr. Nay, Nicephorus goes beyond that title, and calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that saw God, and one that was carried of God: 
Niceph. Hist. lib. 2. cap. 35  For when he was a Child, Nicephorus reports that our Saviour would take him up, and show him to his Disciples. And it may be that this was one of the little Children that were brought to Christ to touch them, and why not that Child, that Jesus took and set in the midst of them, to learn them Humility? he long time lived with the Apostle, 
Niceph. Hist. lib. 13. cap. 8.  and succeeded Euodius (whom Saint Paul mentions) in the Bishopric of Antioch, on a time in a Trance he saw a Vision of Angels praising the blessed Trinity in distinct courses alternis Carminibus, 
Socrat. l. 6. ●. 9  by singing of Verses by turns. Whereupon he did bring into the Church of Antioch, the form of Antiphonies or Anthems, and from that, the other Churches even to this day do observe them.  
He sat Bishop of Antioch nine years, in which time he did mainly build up the Church of his Saviour, being always wondrous strict in reproving Superstition and Idolatry, in so much that he did not spare to reprehend the superstition of the Emperor Trajan himself, who then was at Antioch, 
Niceph. lib. 3. cap. 2. & 19  and for that very cause commanded him to be carried to Rome, to be torn and devoured of Lions▪ Well, when he had visited the Churches of Smyrna, he did discourse with, and sent Letters to Ephesus, and Magnesia, Troas, Philadelphiae, Rome, and to Polycarpus himself. And this Polycarpe do●h praise them, for he gives this testimony of them, complectuntur enim fidem, patientiam & aedificationem omnem quae ad Christum pertinet, That they include and learn 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 publicly and privately read and remembered, he makes mention of Onesimus in his Epistle to the Ephesians. In his Epistle to the Magnesians, he speaks of Damas' then Bishop there, in his Epistle to the Trallians, he mentions Polybius who then governed it, he entreats the faithful that were at Rome, not to be moved at his sufferings, nor to be shaken from the faith, which he had received, for he was ready and joyful to suffer much for the Name of jesus: 
Euseb. li●▪ 3●▪  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 Jerome. Eusebius saith it begins in these words, Ex Syriâ Romam versus iter Instituens, terrâ, marique, noctu, interdiu cum bestiis confligo, decem Leopardis colligatus, etc. 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 Soldiers that did bring me to Rome by Trajans' command, who though I do many benefits for them, yet are they more inhuman and fierce, but I am daily better learned by their injuries. I could wish that I could see those beasts that must tear me, I would speak fairly to them to dispatch me quickly, which if they shall refuse to do, I will incite them: Pardon me, for now I begin to be Christ's Disciple, All things are of no esteem in comparison of him, Neither fear I what man can do unto me. Ignis, Crux, Bestiarum conflictationes, ossium distractiones, con●isiones membrorum, totius corporis tanquam farinae molitae attritiones, omnia denique suppliciorum genera à Diabolo excogitata in me coacerventur, si jesum Christum duntaxat adipiscar. Fire, Cross, breaking of my bones, quartering of my members, crushing of my body, and all the tortures that inhuman man can invent; and all the torments of death and the Devil, come what will, or can come, so I may enjoy my Lord Jesus and his Kingdom 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 praise be it spoken) to get this victory of himself, having so many enemies, as the World, the Devil, and the Flesh, and enticements 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 Martyrdom drew nigh, He used a saying, which Saint Jerome in his Catalogue of Ecclesiastical Writers, and Saint Irenaeus lib. 5. c. 28. 
Iren. l. 5 c. 28.  do both remember: and it is in the same Epistle: namely, this; Frumentum Deisum; dentibus ferarum molar, ut mundu● Dei panis inveniar. You may render it in English, thus: Now I am▪ but God's Corn: when the wild beasts shall have grinded me to powder with their teeth, I shall be his white-bread.  
He used also to say, (and no doubt, but he found it true,) Nihil praestantius est pace Christi; as Damascen relates in the first Book of his Parallels, and ●8 Chapter, There is nothing better than the peace of a good Conscience, than the peace of Christ. For his Humility, it was much, for he thought it no disparagement to learn of any that could instruct him, for he went to school to learn, 
In vita Ignat. pag. 91.  when he was thirty years of age: Likewise he thought himself so unworthy to be buried in any sanctified place; that he chose rather to be buried on a dunghill, or some common fields: Such was his humility, that he ever thought meanly of himself; and always subjected his own spirit to the practice of Virtue. This Virtue amongst all others, though the lowest, yet holds the pre-eminence; this Virtue is the safest, because it is always at Anchor: for it endues the mind of Man with divine Knowledge, and ingra●iates him with his God: And certainly that man lives with most content in his calling, that strives to live within the compass of it.  
Polycarpe said to his Scholars, be ye persuaded, 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. He 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 money: 
In Epist. ad magnes. pag. ●  the one seems to be good, and is not; the other both seems and is: strive therefore both to be and to bear God's Image: for though the other seems good, yet prove naught in the fire of trial.   

Of the good Persecution.  
The Lion's teeth are but like a Mill, 
In vita sancti Ignatii prope finem.  which though it bruiseth, yet wasteth not the good wheat, only prepares and fits it to be made pure bread: let me be broken by them, so I be made pure Manchet for Heaven.   

Of unity in Prayer.  
Let it be performed in one place, 
In Epist▪ ad Magnes. p. 55.  in one form, in one mind, with the same Hope, same Faith, and same Charity in Christ jesus, who doth otherwise, is seduced with vain Opinions.   

Of Education of Children.  
Parents ought to afford these four things to their Children, 
Epist. ad Philadelph. p. 96.  Discipline, Admonition, learning God's Word, and Arts: all these preserve them from idleness and folly, gives them wisdom, and learns them subjection and obedience to their Superiors.   

Of Patience, its excellency.  
Other graces are parts of a Christians armour, 
In Epist. ad Polycarp. p. 209.  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 foils us without it, but we foil him by it.   

Of Graces in the Soul.  
Grace flowing from the blessed Spirit of God, 
Epist. ad Mariam Cass●bi. pag. 3.  makes the Soul like a Fountain whose water is pure, wholesome and clear; 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 Baptism, by Euphranius the Reader.     

An. Christi 71. Polycarpus.  

S. POLYCARPUS.   
THis Polycarpus was Disciple to Saint john, 
Niceph. cap. 30 & 35. lib 3. Euseb. Ecc. h●st l. 4. c. 13. Ruffi. cap. 50.  and Bishop of Smyrna, when Anicetus governed the Roman Church, in the Reign 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 testify, and in his third Book against Heresies, he speaks largely in his praise and commendation. This Polycarpe was instituted by the Apostles themselves, and had great familiarity with them which had seen the Lord Jesus in the flesh: he 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 grey hairs. He was wonderful in esteem and repute for his reverend gravity, and chiefly because he taught nothing but what he learned of the Apostles themselves, and what the Catholic Church delivered, and such points only as were really true and orthodox. And this all the Churches of Asia manifest, and all the Bishops which succeeded him in that great dignity. He was not as Valentinus or Martion, but testis fidelis veritatis constansque, a faithful and a constant witness to the truth; nay, by his powerful wisdom and singular piety, he recalled and did reduce many from Heresy and Error.  
It is reported for certain, that john the Lord's Disciple, and he, going to a Bath at Ephesus, and espying Cerinthus an Heretic in it, that he said (fugiamus ocyus) etc. Let us depart for fear lest the Bath wherein the Lords Adversary is, do suddenly dispatch us: which indeed he had just cause to fear; forasmuch as the places where wicked men are, in a manner seem to detest their wickedness: so that one of the Fathers made haste out of the house of a wicked man, and soon after it fell to the ground. Thus this holy man Polycarpus showed a great zeal & vigour 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 Heretic after the first and second admonition shun, knowing that such an one is fallen away, being condemned in his own conscience.  
It is to be wondered, to think how constant and courageous these Primitive Fathers were in their sufferings. For they were not disheartened when their bowels were ripped up, when they rubbed with shells and rough stones, when their very heartstrings were cracked in the fire, when there were beasts appointed to tear them, nay, (per quodcunque supplieiorum genus) whatsoever punishment was laid upon them, they did rejoice in the midst 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 firm, 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 he continued in devout prayers night and day, for the Church of God, and for its peace: he did foretell to his Friend, that he should die in the flames for the Lord Jesus, when as they that came to apprehend, were entered something near the place where he was, his Friends advised him to depart, which he 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 entreated them to eat heartily, and desired them to give him respite but for one hour only, in which he prayed most fervently, for the pardon of all his sins, and for the Catholic Church, and so was upon a solemn day brought into the City. Herod being Perfect, dissuaded him not to suffer that death, but to recant, and to enjoy life and liberty; he constantly after a little pause told him plain, he would not yield to his suggestions: which when they saw, they drove him in a Chariot with violence to the place of Martyrdom, and broke his leg in the journey: but coming before the Proconsul, he did ask him whether he was Polycarpus or not? to whom he answered resolutely that he was: then he bade him deny Christ and swear by the Emperor: to wh●m Polycarpe replied, Octoginta sex annos illi jam inservivi, etc. I have served him these eighty six years, and all this time he never did me any hurt, how can I then speak ill of my King who hath kept me ●afe so long a time, and clearly did profess himself to be a Christian: ●hen the Proconsul told that he had beasts in readiness to devour him; and Polycarpus answered, Bring them, for I am ready: then the Proconsul 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. S● when they did see that he would not be frighted, they all with fury cried out: Iste Asiae Doctor, Christianorum pater, deorum nostrorum eversor. This is the Doctor of Asia, this is the Father of Christians, this is he that speaks against our gods, and will not worship them. So the fire being made, he was cast into it; but it was a strange thing, that the fire would not burn him, but he gave a smell as if of sweet Odours and Confections, till at last they ran him through the bowels with a sword, and there issued our so great a quantity of blood, that it amazed them all, and extinguished the flame.  
Such was his holy detestation of Heretics and Enemies to the Religion of Christ, 
Polycarpus. Euseb. Eccles. Hist.  that when Martion an Arch-heretick, but one of his acquaintance, met him in the street at Rome, and wondering that he took no notice of him, said unto him, Dost thou not know me Polycarpus? yea, said he, I know thee well, thou art the eldest son unto the Devil.  
When the Proconsul had urged Polycarpus, as much as in him lay to deny Christ, He made this answer to him, as before; I have served him eighty six years, and he hath not once hurt me, and shall I now deny him?  
And when he was come to the place of his Martyrdom, the stake being fastened 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 me alone, (I pray you) for he that gave me strength to come to this fire, will also give me 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 pains and perplexities that good and virtuous men do endure and suffer, do, as it were, prick them forwards to have a more earnest desire to loath, and to leave this wretched and sinful World; whose sweetest pleasures (as the wise man saith,) are as sour Grapes; whose greatest Honours are fading and false flourishes; whose profits and riches are but poisoned baits to entrap men: therefore happy are they that have a good and a quiet soul, for it is given them from above.  
For if we consider man according to the life, we shall find him full of vanity, weakness, inconstancy, misery, and presumption: a fruitful Argument to divert him from all singularity. And he that will avoid trouble and sorrow, must apply his mind to wisdom.  
This Polycarpus wrote many things, most of which are kept in the Vatican. There is extant an Epistle of his to the Philippians.   

An. Christi. 71. Sanctus Dionysius Areopagita  

S. DIONYSIUS AREOPAGITA.   
BEsides those of the Latin, many of the Greek writers have written this Dionysius actions, as Aristarchus a Chronologer, and Methodius Bishop of Constantinople, Metaphrastes, and Suidas; amongst the Latin Authors, Hilduinus at the request of Ludovicus Pius the Emperor Ado, Mathaeus Galenus, and others, as, Cardinal Baronius in his first and second Tome of his Ecclesiastical Annals; but both the one and the other, wheresoever they mention him, style him, Hominem sapientissimum, Episcopum sanctissimum, Martyrem illustrissimum, idest, A most wise man, an holy Bishop, and a most famous Martyr.  
This Dionysius was borne at Athens the most famous City of all Greece, the mother of all Arts and Sciences. His parents were eminent, rich, and civil of life, given much to hospitality, and wondrous liberal. This Dionysius giving himself to study proved himself so learned that he was accounted among the chief of Athens. He traveled into Egypt for the more commodiousness of study, 
Parises. 1555.  also for to get the skill of Astronomy: at the age of twenty five years whilst he lived at Heliopolis with Apollophanes the Philosopher; 
Dionysius was 25 years old at the death of our Saviour, and lived a long time after with the Apostles: as himself records in the 1● Epistle to Apollophanes.  he saw that general Eclipse of the Sun at our Saviour's Passion which did envelope the earth in darkness for three hours: which he said was not natural: and this as one amazed he spoke of it: Aut Deus naturae patitur, autmundi Machina dissolvetur, (id est) either the God of nature doth now suffer, or the frame of the whole world shall be dissolved. Michael Syngellus, 
Michael Syngellus in Encomio S. Dionys●i.  priest in jerusalem, reporteth that he heard his father say, that he heard this Dionysius speak of that Eclipse in these words, Ignotus in carne patitur Deus, cujus gratia rerum Vniversitas densa hac caligine obfcurata est atque concussa, (id est) God unknown in the flesh did suffer; for whose sake the Universe was struck and covered with thick darkness. And this Dionysius in an Epistle written to Polycarpus, 
S. Dionys. in Ep. ad Polyca●  being asked what this great Eclipse might portend, said, that it showed a change and a great alteration, and that he did seriously observe the day and the hour.  
This Saint Denis took to Wife one Damaris a grave Matron, 
Chrysost. Tom. 5. lib. 4. de sacerd.  as Saint Ambrose and Saint Chrysostome do well note, he lived in the management of State Affaires, and administered Justice with admirable discretion, and most men wondered at him for his prudence and Philosophy.  
At the same time, Saint Paul the Doctor of the Gentiles came to Athens, and taught them there true divine Philosophy, driving away, and overthrowing all the Sects of vain philosophy, as of the Epicures, Stoics, Academics, Peripatetics, who at the time resided in Athens, and were highly esteemed of: but when Saint Paul was entered into the City, he saw an Altar with this Inscription; Ignoto Deo: From which Saint Paul as a wise and prudent Preacher, took occasion to preach to them the true God, who is the Creator of all things.  
There was in the same City a high and eminent place of Judicature whereon 12 Judges sat to censure Malefactors and Offenders, 
Why called Areopagite?  and thereupon that place was called Are●pagus, or Mars his Hill; and those that were appointed judges to sit in that place were for their severity and integrity called Areopagites. It so fell out that Saint Paul preaching of the true God, as also of the Resurrection, and the judgement of the World, was accounted by all those great philosophers as a wicked and sacrilegious person: and so being brought to this place before the judges, he did with that Divine Eloquence, and with such forcible Arguments convince those Philosophers: 
Dionysius and his wife La maris converted by St. Paul to the true Faith.  and by the great blessing of God did convert this Dionysius Precedent and chief of the Judges, with Damaris his Wife, who used Saint Paul courteously: and were instructed by him in the knowledge of our Lord jesus Christ: at the knowledge of this the whole City of Athens was amazed, because that this Dionysius was reputed of all men to be a most wise and judicious man; but Dionysius was not ashamed of a Master to become a Scholar, and expressed to the whole Church, how that he magnified this divine Learning, and sacred knowledge of Christ. Now though he was thus converted to the Faith, yet he kept the name of Areopagite, and within three years proved an admirable proficient to propagate the Gospel of our Saviour  
And so staying a good while in Athens, he did with great labour and wisdom preach the Word of God. For he as a wise Harvestman brought in many sheaves of corn into God's Storehouse, the Church, 
Dionysius journey to visit St. Paul at Ephesus.  and so he went to Ephesus, to visit S. Paul, and see S. john now returned out of Pathmos from Banishment, by whose persuasion, Clemens then governing the Church of Rome, this Dionysius repaired to Rome, (& having done his spiritual work at Athens) and left one Publius to look to that Flock, He was by the said Clement authorized to go into France, to preach the Word there, and to give knowledge of salvation to that Nation; and France was at that time a fit place to plant the Gospel in; but the first Labourers were martyred, that were sent thither, hereupon, this Dionysius took his fellowlabourers in this journey, and work, one Rusticus a priest, Eleutherius a Deacon, and Eugenius, & some others Eugenius he sent to Spain, who settling at Toledo, was there first Archbishop, afterwards going into France, was martyred.  
Dionysius coming into France, esteemed that Paris would be the fittest place to reside in; and there he found himself not frustrated of his expectation, for in a short space, he brought many sheep into the fold of Christ; not only in Paris, but also in many other places, and those that were converted were not of the meaner sort, but many rich, noble and great persons, who being converted overthrew the Temples of their false gods, and erected new places for Divine Worship.  
But the common enemy of the Church of Christ, seeing and observing this happy progress, that this Kingdom would be weakened, if this doctrine was maintained: Whereupon he began to contrive plots and malicious projects, how to hinder the work of this Dionysius. And thereupon put it into the minds of those Idolatrous priests by their malice to hasten his death; but mark the overruling hand of God, although many were sent armed secretly to dispatch him; yet there was such a gracious lustre and radiancy in his countenance and gravity: that some of their hearts failed them when they beheld him, and they repent of their intent, and many others were cast into a sudden fear, and fled from the performance. See but how strong God is over the actions of wicked●men, who though they would, yet cannot act any thing beyond God's divine disposal.  
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 employment, but to defile, and diminish so much as in them lieth, the honour of God, and of good men; yet for all that, the virtuous man's mind is not a whit daunted or less assured then before. And most men know, that the virtue and vigour of him who in fight hath vanquished his enemy, is always greater than his, who did never try the combat at all. Even so may we think and say of the virtuous, constant and well disposed person: who, like to good metal, the more he is fired, the more he is fined; the more he 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 stamp: Many out of envy and malicious disposition, may attempt and set upon a just and upright man, and assail him both by words and actions, yet not injure him; for in that case he is like a brazen wall, which the darts of the wicked cannot pierce through; but rather rebound on their own breasts. And though that such mischievous and malicious men level right at him to hit, and to hurt him with their harmful shafts; yet do they come short of their aims: for either they hit him not; or if they do, they hurt him not at all. Therefore let all good and virtuous men be qualified and comforted, and with patience and peaceable plasters; such as are joy, exultation, and delight: for these will bring him unto greater content, than humanity can imagine.  
But suddenly after, Hescennius Sisinnius the Praefect, gave command that Dionysius with his fellows should be apprehended: and when he was taken, Sisinnius had much talk with him; and did much reprove him and blame him, for that he 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 confess his error, and to stop up that breach which he 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 return to their ancient Rites and Customs again. To whom Dionysius answered, (not without a great deal of Constancy 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 work of men's hands, and that it was mere folly, ignorance and Idolatry to adore them; and added that there was but one God, which he preached: at which words spoken with so deep 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 he was cast to wild beasts that were kept hungry, 
Hildrin. in ejus vita c. 32.  but they would not tear him, and how he was thrown into an Oven made hot, but the fire did not seize upon him: but he was the second time with his fellowlabourers brought before Sisinnius, and they were publicly beaten with cruel and many blows by the Officers. But the Judge perceiving their valour and unmoveable courage, that they were not at all daunted with these dealings: He standing up, commanded in a rage, that seeing they had contemned their gods, derided the Emperor's Edicts, that they had wrought by Magic and other unlawful Arts (as with Miracles) to delude the people, that they had seduced the people, and had drawn them from their obedience to the Emperor, to their faction and part, that although these things came upon them for their faults; and that they might be punished by the Emperor, for suffering such Seducers to remain in the Confines of his Empire, commanded them forthwith 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 Judge's anger was kindled like fire, and gave strict charge that their execution should not be deferred; and so they were haled out of the City to the top of an high Mountain, 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 himself 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 registered in letters of Gold. I have thus Englished it.  
O Lord, God Almighty, thou only begotten Son, and holy Spirit; O Sacred trinity, 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 Gospel: 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 pain in their Martyrdom might be the greater.  
These worthy Martyrs suffered the eighth of the Ides of October, in the Reign of the Emperor Hadrianus; in the 110 year of Dionysius his age. It is true that Metaphrastes, Hildrinus, Hincmarus the Bishop of Rheims, and others do say that he suffered under the Emperor Domitian in the ninety first year of his age: but they are deceived, for Dionysius in a certain Epistle which he writ to john 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 God's providence they should see one another face to face: which proved true; when as the bloody Decrees of Domitianus were called in and revoked, and those which were exiled for the name of Jesus were recalled: And again the same Dionysius speaks of an Epistle which Saint Ignatius writ to the Romans though then dead, who as is manifest, suffered martyrdom under Trajan whom Nerva succeeded. Mi●hael Syngellus reports it, that Dionysius lived till the latter time of the Emperor Trajan his reign, but the ancient Martyrologies affirm that Saint Denis suffered martyrdom under Hadrianus, as Cardinal Baronius hath well and judiciously observed it. 
Baron. Tom. 2. pag. 37.  And so secondly we may conclude safely, that Denis lived one hundred and ten years.  
His writings are extant, yet not without some scruple or doubting, howbeit those of the best judgement give good reason why they are his. I will not rehearse any of those great Miracles which the papists do ascribe to him, however I must not neglect to recite unto you his works being so lofty and divine, and relishing of a Spirit which was ruled by the Dictate of the Holy Ghost. And indeed I could be large if I should but recite the Testimonies of all Ecclesiastical Writers who have commended this godly martyr: Bellarmine saith that he used often that saying of Ignatius of Christ, 
Bell. in scrip. Eccles. p. 29.  Amor meus crufixus est, that is to say, My love and delight is crucified.  
His Sentences follow. And his Works as Cardinal Bellarmine hath registered them.  
He used to say that he desired of God but two things, 
Dion, Ar. Ep. ad Polycarp.  first to know the truth himself, Secondly to preach it as he should to others.  
No less observable was his speech to Timothy: 
Dion. in Ep. ad Tim.  Hadst thou seen the Saints agonies at that time (as I did, speaking of their cruel 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 remembering, that at their parting, after they had received the sentence of death from the Magistrate, Paul said to Peter: Peace be● with thee, thou Foundation of the Church, and Shepherd of Christ's 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 Lord's 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 entering into the gates of the City, clothed with a garment of light, and wearing on their heads glorious Crowns.  

1 Of the Celestial Hierarchy 1 Book.  
2 Of the Ecclesiastical Hierarchy 1 Book.  
3 Of Divine Names 1.  
4 Of Mystical 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 confirm 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. justinus Martyr.  

JUSTINUS MARTYR.   
Look 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 deeply praised, 
Photius in Bib. Euseb. Eccles. Hist. l 4. cap. 11 Hiero. in illa Eccles. Scripto. Epiphan. lib. 1. Tom. 3. contra 46. Haeresin Tatianorum.  as Photius in his Book entitled the Library, and Eusebius in his Ecclesiastical History. S. jerom likewise reckons him none of the meanest amongst those famous Champions of the Church: so Epiphanius terms him, Virro, 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 book. But Photius doth amongst the rest, give and afford him a large Eulogy: 
Photii Bib. fol. 303.  it begins in these words, Est autem vir ille ad Philosophiae tum nostrae tum potissimum prophanae summum evectus fastigium, etc. which is, That this man came to a great height, not only of our philosophy, but also of that which is counted profane, flowing in the copiousness and abundance of all sorts of learning and histories, and knew very well how to beautify and adorn his words with Rhetorical expressions. Hence was it that he was so able to deliver his mind in apt terms and significant phrases, so that those things that came from him were wonderful emphatical, pathetical, and significant; and worked much upon the souls of his Auditors.  
He was son to Pris●us Bacchius, he was borne in a certain little Town in the province of Palestine called Naples. But he took great delight in Rome, and therefore he chose that to be the seat of his residence, where both in speech, life, and habit, he professed himself a Philosopher: but he made his philosophy subservient to his sacred study of divinity, and would say, He kept it for use, and that in his studies he found great profit by it. Tritenhemius the famous Abbot of Spanheim in his collections of the ancient fathers doth give this justin Martyr a very good report, for he calls him, Christi amatorem & cultorem insignem, a great lover and worshipper of Christ Jesus.  
Cardinal Bellarmine and Baronius do both highly praise and extol him for his Learning in their Writings, especially Baronius in his Annals doth commend him, because He was the first Champion that set himself against the dangerous Heretic Martion. His words are these, Caeterum non defuerunt, 
●aro. Aural. Tom. 2. fol 118 Sect. 15.  qui statim adversus Marcionis venena pararent antidotum: praestilit id quidem omnium primus justinus Martyr: that is, There wanted not those that presently prepared antidotes against the poison and venom of ●arcion; but the first that undertook the cause was justin Martyr. Nay, he not only praises him for that, according to his due merit, but also for his valour and prudence in discovering the Heresy of the Valentinians: 
Baron. Tom. 2. p. 111.  he citys Tertullian adversus Valent cap. 4. 5. to utter these words, Viri sanctitate & praestantia Insignes, Haeresiarcharum contemporales instructissimis voluminibus, & prodiderunt & retardarunt, ut justinus Martyr: There were men famous for sanctity, worth and excellency, who by their dexterous Writings, suppressed the Heresy of Valentinus, as justin Martyr: so that it easily doth appear, that he did not only suffer much for his Saviour's cause, but also did much study and accustom himself to defend it against all oppositions in his time. For custom is a second nature: and when the soul takes delight in any virtue, it is gained upon by an usual and customary iteration.  
He began to flourish in the Reign of Antoninus Pius, and in the time of Telesphorus, as doth appear by his Apology, which he dedicates to the same Emperor, wherein he grievously complains against the Proconsul in Asia, because he did with such extreme cruelty, persecute the poor Christians with the sword, as was thought, against the mind of that good Emperor, who was calm and gentle towards them, 
Baron. Tom. ●. pag. 107.  and would not suffer them to read any Books of the Prophets which spoke of Christ, upon pain of death: But this justin Martyr lays him open to the Emperor, and saith, it was, Opera & instinctu malorum Daemonum, 
justin in Apol a● Anton●um.  ut per timorem homines ab ill is absterrerentur: By the help ●nd instinct of the Devils, to scar and affright men from reading such Books as would learn them goodness and happiness.  
He got much re●ute by being so constant against Idolatry and Superstition, 
This Just Martyr flourished in the year of our Lord, 103.  and by persuading the Gentiles to leave it, as a vain and unprofitable service, and declared unto them the excellency, and benefit of the true worship of God, so that he did cause many to come out of that miserable condition, and cheerfully to embrace the Faith of our Saviour Christ crucified.  
But to conclude, the Bibliotheca veterum Patrum, doth sufficiently speak for him, and register his worth, and parts, to succeeding Ages. One of the first after the apostles times, whose writings we enjoy was justin Martyr, 
Biblioth. Pat●. Tom. 2 pag 1▪  who flourished 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 years to his days. He did not live free from malicious men: But the chief of all his adversaries and accusers, Qui carbone notandus, was Crefcens a Cynic 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: he was the incarnate Devil, 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 faithful Christian.  
It is observed, that the envious man doth not bear 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 Mistress of injustice, and it inciteth both the thought and the hand to all kind of ill and wicked actions: for when the condition of another man is just, upright, and cheerful; then is envy most plotting and contriving, sad and sorrowful. 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 Commonwealth, but to himself also, and in the end will be his own destruction.  
It is a principal point of wisdom, truly to know how to esteem of life; for he that esteemeth and loveth his life for the love of itself, he lives not but to live: But a wise man lives no longer, then that his life may be worth more than his death; A great part of life is lost to those that d● ill; a greater to those that do nothing; and all, to those that do that they should not do: But the actions of a well grounded and advised man tend always to some certain and good end; and what he purposeth, he bringeth to perfection; because his intendments end in performances of good and virtuous conclusions.  
This justin Martyr used to say of the Christians in his time; 
Ep. ad Diognetum.  that which the soul is in the body, that are Christians in the World: for as the soul 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; 
Apud Anton. Melissam, lib. 1. se●m.  especially these two: First, It is best of all not to sin; 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 fiery, 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 backed by any, and the other will be abused by any: a good temper is a sure expression of a well composed Soul. Therefore the only way to live worthily, and die with praise; 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 justin, for he did suffer his Martyrd me cheerfully, and willingly surrendered his soul into his Saviour's protection; Saying, 
He was beheaded in the year 149, or 150.  My life is near finished; and while I lived, I made my chiefest study, the only trumpet of his glory.  

These Works are known to be his.  
1 A Dialogue with Triphon the Jew.  
2 An Apology to the Roman Senate.  
3 An Apology 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 Book 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 reproof of certain Sentences of Aristotle.   
More questions to the Gentiles about God, and the Resurrection of the Dead. These be averred to be his by Eusebius, Nicephorus, Zozom●n, Baronius, Bellarmine, and Bibliotheca Patrum, Perionius, and Tritenhemius, and also by Robert Stephan in his last Edition.   

An. Christi 170. Sanctus Irenaeus.  

S. IRENAEUS.   
IT is hard to find out the Country, parents, the time of the birth, and the habitation of Irenaeus, in his young years. But it is certain, he was Bishop of Lions, 
Cap. 3. Epist. ●.  and a famous Writer and Martyr: O●●umenius saith, he was a Frenchman; but most do take him to be of Asia, a Grecian, not a Latin, as Cardinal 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 Greek, not Latin, if we will give credit to justin Martyr, Eusebius, Basil, Epiphanius, Jerome, Theodoret, Melissus, Anastatius, and Damascen. His exquisite skill and dexterity in searching into the secrets of Heresies doth sufficiently manifest, that he was excellent for Philosophy. For usually Heresies have had their springing from Philosophy, his acute and witty Disputations with them, and his clear refutation of them do speak his learning; besides the Order and Method he uses, with the Prefaces before his Books, besides his demonstrating how that Heresies have not only oppositions and some contradictions in themselves, but that they do plainly thwart and cross the truth of all Churches, and the Writings of the Prophets, Apostles, and Evangelists, which he proves in his first and four last Books; but the nineteenth Chapter of his second Book, manifests his generality of Learning: First, by refuting all their sophisticated arguments and ungrounded positions, which he proves to be only fetched out of the Fables of Poets and Philosophers, herein showing that he had well versed himself in Thales, Anaximander, Anaxagoras, Democritus, Empedocles, Plato, and Aristotle: so also in most Tragic, Comic, and Lyric Poets; Seeing in the confutation of them in the defence of their Heresies, He doth fitly and wittily use their Exclamations, 
Lib. advers. Valent. cap. 5.  Proverbs, and Examples; hence is it that Tertullian doth style him, Omnium Doctrinarum curiosissimum Exploratorem, that is, the exquisitest or curiousest searcher out of all 〈◊〉 of Learning.  
And God having laid him out for a famous Instrument in his Church, Irenaeus sets himself seriously and ardently to the study of the sacred Scriptures, and did take wonderful pains and delight in that study: and for his better help this way, he put himself to Polycarpus, to be his Scholar, which had not only heard Saint john, but most of the Apostles, which had seen Christ in the flesh; and no question, it was a great joy to that old Father, to see that he should have Children who would be constant professors of the Faith in Christ jesus: 
Euseb. Eccles. Histor. lib. 5. cap. 19  and Eusebius gives him that praise, that he did truly observe all the sweet speeches that fell from Polycarpus lips, and omitted nothing that he spoke of Christ his Actions, Miracles, or Passion.  
Nay, he was not only with Polycarpe, but also with Papias Bishop of Hierapolis, and john Bishop of Ephesus, and Aristion, with other who were all excellently Learned and Apostolical men, and he did eagerly desire the company of such as had conversed with the Apostles, for so he made himself the abler to contradict all Gainsayers: so that Saint Hierome and Saint Epiphanius term him the true Register of the Apostles actions. 
Epiph. 〈…〉 Hierom. in cap. 36. 〈◊〉.   
He came to be Governor of the Church of Lions in France, or rather indeed settled the Gospel there, 
Lib. 1. cap. 9 Lib. 1. cap. 25.  for he saith, that inter Celtas commorabatur, and that Rhodanensem Regionem incolebat, that is, that he abode among the Celtaes, and dwelled in the Country not far from Rouen: and hither he was sent a Beato Polycarpo, by blessed Polycarpe, if you will believe Gregorius Turonensis.  
Here with what faith and diligence, pains and carefulness, with what issue and happy success you may easily judge, for he did constantly preach, and carefully, and reverently deliver the Eucharist to the people committed to his charge: take his own words: Oportet nos Deo oblationem facere, 
Lib. 4. cap. 34.  & in omnibus gratos inveniri fabricatori nostro Deo, in sententiâ purâ, & fide sine Hypocrisi; in spe firmâ, in dilectione f●rventi: that is, That it behoves us to offer ourselves to God, and in all things to be thankful to our Maker, who is God, with a pure mind and purpose, with faith, without hypocrisy, with steadfast hope, and in ●ervent Love and Charity: and so for his delivering the Sacrament, Quemadmodum qui est à terra panis, percipiens invocationem Dei (en consecratio) jam non communis panis est, sed Eucharistia ex duabus rebus constans, terrena & coelesti, & gratias agimus Dominationi ejus, that is, For as ordinary bread after prayer, and consecration, is not any longer common bread, but is the Eucharist consisting of two parts earthly and heavenly, and so we praise God. And again, Populo dedit Verbum, praeceptum faciendarum oblationum. 
Lib. 5. cap. 2.  The Word did command us to offer Sacrifices to God; not that he needed them, but that he would be served by us, and therefore he would have us to bring our Oblations daily to the Altar.  
This Reverend old man became famous at Lions, and brought by his preaching and holiness of life most of that City from Gentilism, to the knowledge and service of the true God: 
Lib. 1▪ cap 29. Hist. Fr●nc.  but the common enemy of Mankind, envied ●his great success, and so troubled the peace of the Church with a double mischief; for he brought in a most cruel persecution against the Church of Vienna, and Lions, which agreed with those of Asia and Phrygia, in the same ●oints of faith; and also stirred up a spirit of Error and Lying in some Heretics, as Monta●us, Theodotus and Alcibiades, and Maximil●●, by both which he disturbed the Christians, and the peace of the Church: the French hereupon take care for the Brethren, and therefore sent large Epistles of things done amongst them, as also the Tenants of Montanus into Asia, 
Euseb. Hist. Eccles. lib. 5. c. 1. 2, 3.  with their judgements upon them (as Eusebius testifies) and not only so, but dispatched likewise Letters to Eleutherius, then Bishop of Rome, whom they desired heartily to keep the Church in unity. Now whom could they find and choose out to be employed in this weighty employment for holiness and gravity, and sincerity, praeter unum Irenaeum; but only this one Irenaeus, whom they knew would undergo all travail, labour, and danger, for Christ and the Churches good: so Photinus and other chief● men of the French Churches, with some Martyrs that were imprisoned, asked him to go Ambassador to Rome, about some questions of the Church, and so into Asia; which he willingly performed, 
In Catalogo Scrip. Eccles.  as Hierome testifies, and presents to Eleutherius the letters in his name, certifies the Bishop of the doubts, he desires his approbation & confirmation of the judgement of the French, concerning the Montanists, and so having all things to his hearts desire at Rome, he very readily prepares for Asia his own Country, where he did by his own presence and doctrine, afford much comfort to those distracted and afflicted Churches, by declaring to them the Conformity of the Western Churches, and the See Apostolical of Rome; and mainly settled in points of Faith (God then giving great success to his labours) he was present at Caesarea in Palestine, at the Council, where he spoke courageously, and learnedly in the matters of Faith, 
Lib. 11. Spec. Hist. cap. 124.  as Nauclerus, Vincentius, Bellovacensis, and Hugo Floriacensis have recorded.  
Cardinal Baronius doth deny, 
Euseb. l. 5. c. 4.  that this Irenaeus went into Asia, because that neither Eusebius, nor jerom do mention it; and because Eusebius doth speak of his Embassage to Eleutherius to Rome: indeed to speak strictly, what time he spent, and how long it was ere he did return to Lions, cannot be distinctly known; but certain it is, that when Photinus was ninety years old, and when he with divers other Martyrs departed this life, that Saint Irenaeus returning from his Embassage was chosen Bishop of Lions.  
His entrance into it was full of danger, unquiet and troublesome, because the Emperor was then cruel to the Christians, and had not called in the Edicts of Ner● for the fourth persecution; but even in this dangerous time, Irenaeus was valiant, and laboured exceedingly by prayer, by preaching, instructing, arguing, & reproving with patience and wisdom: he seeketh the lost▪ strengtheneth the weak, recals the wand'ring, binds up the brokenhearted, and settles those that were strong: take Tertullians' words of him, Tanta vitae integritate et doctrin●● sinceritate gregi is praesidet, etc. He governed the flock of Christ with such integrity of life, and sincerity of Doctrine, 
Tertu●●● in Apolog.  that à suis amatur, ab exteris suspiciatu●. His own loved him exceedingly, and others feared him, but God sent peace to the Church in the end of the reign of Marcus Antoninus Verus, who was moved by the Apologies of Melito, Apollinarius, Athenagoras, and by the tears and groans of Christians, but chiefly by God's mercy, to yield quiet rest to the Church; as also because that rain was procured by the prayers of the Christians, so that they lived securely, and held Counsels, and did preach freely in his reign as also in the reign of Commodus who succeeded Antoninus.  
But divers weeds sprung up again to disturb the Church of Lions and Rome, 
Iren. lib. cap. 8. & 9  and the Eastern parts; Lions was troubled with the Valentinians, and Gnostics; Rome, it was molested with Blastus and Florinus; and the Eastern Church was disquieted with a great deal of contention about the celebration of Easter: but against all these did this Irenaeus proceed; he settled Lions, refuted Blastus and Florinus follies, and was mightily studious to settle the Churches about Easters celebration. He lived in Antonius, Commodus, and Severus Reigns; being about 182 years after Christ, but this Severus being a cruel man against the Christians, raised the fifth persecution against them, wherein many Martyrs were crowned. But most of all, it raged at Lions, in so much that the blood of slaughtered Christians ran down the streets, 
Greg. Turo. lib. cap. 29.  so that their names could not be told, nor numbered, but God hath written them in the Book of Life: at last, this blessed Saint was by the slaughterman laid out to death with the greatest part of that City, on the fourth of the Calends of july, as Trithemius about the sixtieth year of his age, other say the ninetieth. There is great dispute among Historians, about the year of our Lord, in which he died; but it is certain, that he with divers others were set between two Hills, there being a Cross on the one, and an Idol on the other, being put to choice, which way he would go, either to the Cross and so suffer, or to the Idol and live; He and all they chose to suffer Martyrdom, and so were all put to death.  
His bones as relics, were reserved with great care, and laid in rest until the year 1562. they were digged up in that furious and raging cruelty of the Hierognosticks, who neither spared dead nor living, nor Temples, Altars, nor any holy things, but spoilt all, and cast part of his bones into the River; and his skull was kicked about the streets as a Ball; but a Christian Chirurgeon stole it up, and kept it two years, until Charles the ninth got the City again, and restored to Christians their former liberty: who hearing where his skull was, came, and decently with great respect buried it, 
Trithemius in vitâ Irenaei.  and caused it to be registered in their common Register of the City.  
His Sentences I have here placed, with his Works.  
He used to compare the Heretics and Schismatics of his time to Aesop's dog, 
Iren. l. 2. c. 12.  that lost the substance of Religion, by too earnest gaping after the shadow.  
In a just consideration of the glories and honours of this transitory World, 
Lib. 2. c. 6.  What profit is there (saith he) in that honour which is so short lived, as that perchance it was not yesterday, neither will be too morrow? For such men that labour for it, are but like froth, which though it be uppermost, yet is unprofitablest.  

1 Against the Gentiles, 1 book.  
2 Of Discipline 1 book  
3 Of Schism to Blastus 1 book.  
4 Against Heresies 5 books.  
5 Of the Monarchy of God.  
6 Of Ogdoades.  
7 Of Easter to Victor.  
8 Of the Apostolical preaching.    

An. Christi 204. Quinctus Septimius florence Tertullianus.  

TERTULLIAN.   
THis Tertullian flourished in the Reign of Severus the Emperor, 
Bell●r. descrip. Eccles.  and lived till the reign of Antoninus Caracalla, as himself witnesseth, in his first book against Martion, as also in other places. Pamelius who wrote his life, says, That it was when Victor was Bishop of Rome, who was an African borne; and when as Septimius Severus was Emperor, that then this Tertullian an African, was famous also in the Church. There have been those who have striven about two Questions; first, concerning the knowledge of this Tertullian; from one Tertullus a Consul; and from one Tertyllianus, a Counsellor: as also from one Tertullinus a Martyr. The second question is about the time wherein this our Tertullianus lived: some will have him to be converted to ●e Faith, in the year of Christ, 160. but that is rejected, but Eusebius and others do with better judgement place him in the year of our Lord 200.  
I cannot let pass in the first place, the cause of the multiplicity of his names. All Antiquaries do hold that he was called Quinctus, à loco in quo natus: from the place in which he was borne: which was his praenomen●sed ●sed by the Romans, as Onuphrius testifies, and citys some so called, as Quinct a Septimia, a famous Matron. Septimius was added to him à Gente; from his stock which was amongst the Romans, both Regal, Plebeian and Consular. 
Lactant. in lib. instit. c. 1. lib. 5. jerom. Ep 12●  So Septimius Mesius rex Aequicol●rum. Lactantius in his Institutions, and Saint Jerome in his Epistle to Fabiola, do suppose this Tertullians' stock to be very noble. The Cognomen, or Surname of florence denotes a certain Family of that Race of Septimius: As for his name Tertullianus, it is a derivative of Tertullus, as Octavianus of Octavus, and as Septimius, of Septimus. It is concluded by Eusebius and Saint Jerome, that this Tertullianus was an African borne, the son of a Proconsul; which also is affirmed by Isidorus, Nicephorus, and Beda: and more specially to be of the City of Carthage.  
For his Institution he was happy, for it was excellent, and he was as industrious to add what could be had by study: his Works against the Gentiles testify his able parts, which according to Saint Ieroms words; Cunctam saeculi continent disciplinam, that is, they contain all sorts of Learning. He was well read in Poets, Grammarians, Histories, and Laws. He was well seen in Physics and Philosophy. Lactantius says, he was in omni genere doctrinae peritus: well skilled in all kind of Learning. Eusebius styles him, Peritia rerum & legum Romanorum clarum: He knew well and dexterously the affairs and Laws of the Romans. Saint Jerome says, he was, Acris & vehementis ingenii, vir eruditus, quo nihil eruditius, etc. That he had a sharp and pregnant wit; that there was none more learned than himself. Saint Austin styles him, Disertissimum; a most discreet man: Nicephorus calls him, Eloquentia acrem & pollentem: powerful in his Eloquence and Oratory: but he that will see his large praise, let him read Vincentius Lyrinensis: His words I have Englished; Inter Latinos omnes hic facile princeps judicandus, that is, Amongst the Latin Writers, he is chiefly accounted of, for what learning greater than his? Who more exercised in all divine and humane knowledge? For he was expert in all Philosophy; He knew all Sects, their Authors, Defendors, Abettors, Arguments, Fallacies: he was full of all History: his wit was able to decide any Controversies; and that with forcible Arguments: he convinced any Opposite he undertook judiciously: who can sufficiently blazon his praises? Each word is a Sentence: all his constructions victorious. He wrote many Works that were necessary for Christians: which are all so copiously adorned and beautified, with such solid Reasons, that they are able to drive any one to his opinions: Some do style him harsh and crabbed, which is supposed came to him, by his daily reading Greek Authors: He was not so harsh, but he was as beneficial for his Matter; and this wit he showed 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 he wrote of, I dare say it, none performed them more solidly, or devoutly: and it is thought by candid Divines, it was his too much addicting himself to the strictness 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 Satan's 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 veiled with the Mantle of Charity; and let me say thus much of it, and seriously profess, 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 says, Contundere corpus, to beat down 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 aim cannot but be commendable: though he a little mistook the method, yet if he attained the end, may we not conclude him an happy Conqueror? For his Heresy, of which he stands guilty, have not all Ages shunned that Rock, and yet entertain Tertullian? For certain, his error was gross, but why may not that famous Tract of his, de Poenitentia, make amends for it? He is gold, though not altogether refined; so, nor to to be refused. Wheat he is; who not throughly cleansed, yet may be placed in the Garner: perfectly good he is not, yet not to be despised; for than who should not? And what pen is that in Writing never made blot? but I do not here intent a discovery of his faults, but rather of his excellencies: and so I say to all; Let him that thinketh he standeth, take heed lest he fall.  
He lived to his Clymactericall year, and as Saint Jerome, and Nicephorus relate it, he in the middle of his Age made this declension: but this Pamelius whom I follow for the description of his life, says, that he fell into it in the 53 year of his age: and why might it not please God to give him a recovery before the revolution of ten years, when it may by his Divine providence be effected in ten minutes? And how usual it is with God, to bring light of darkness, and to make crooked things strait; he that knows it not, is not acquainted with God's merciful dealing towards penitent and relenting Sinners.  
In the year then of our Lord 194. It seems that this Tertullian was unconverted from Heathenism, for such an one he was, by his own 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: ●iunt, non nascuntur Christiani. I laughed, and thought scorn of such points, when I was (of you) (meaning Heathens); but now I see we are not borne, but made Christians.  
But for that time which he passed before his conversion to the Faith, it will not be so much material for our purpose. Though he was ingenuous and powerful in pleading Causes at the Bar; 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, jura non conturbo, Causas non elatro: plus Togaelaesere Rempublicam quàni Loricae. that is, I follow not the Laws, plead not at the Bars, beat not the Desks, disturb not the Laws; do not bawl out any Causes. The Lawyer's Gowns have hurt the Commonwealth, as much as the Soldier's Helmets.  
The means as Nicephorus and Eusebius guess, 
Niceph. l. 5. c 2▪ Eccles. Hist.  by which this Tertullian was converted, was thus. The jews being by Adrian forbidden to return home again after their Wars, they wandered, saith Tertullian, up and down, having neither home, nor friend, without any man to comfort them, and without God their King. So that at the beginning of Severus Reign, Bono statures nostrae fuere, Our affairs went well: and the Christian Faith daily took a larger augmentation; by the famous Writings and Preachings of excellent Ecclesiastical Writers and Preachers. And it was not promoted in obscure and little Villages, but in the most eminent and renowned Cities, to wit, Alexandria, Antioch, Aelia, through all Palestine, as also in Ephesus, Caesarea, and towards the Western Parts. At Thessalonica, Athens, Corinth; in Gaul, or France, and Rome. For whole Families, nay, great multitudes came and embraced the faith; being ready to do 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, 
Tom. 1. Apolog. c. 5. n. 65. 70. & 71.  as he witnesseth himself: as at Alexandria, Demetrius the twelfth Bishop: and Panthenus and his Scholar Clemens Alexandrinus. A● Antioch, Serapio the ninth Bishop: at jerusalem, 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 he set out his Book called his Apology: his conversion he declares to be by means of one of their Idol gods whom they worshipped, being by a Christian adjured to declare it, said plainly, that he was a Devil, and not only by that, but by his reading the holy Scriptures. Which the Devils (said he) confessed to be the Word of God. 
Tom. 1. li. ad Scap. c. 3. n. 20. Ibi●. Apo c. 19 n. 273 274 275. 276. 277.  Moreover, he saith, that they are surpassing all others for Antiquity, for omnes Substantias, omnes Materias, Origines, Ordines, etc. They include all Substances, Matter, Originals, Orders, beginnings, etc. And also because he found that what was written in them was Majestical and Truth itself, 
Lib. de Pallio, c. 2. & Apolog. c. 40.  for quicquid agitur, praenunciabatur: nothing is done, but it was in them foretell; and he confesseth, that the Writings of many worthy men brought him in: he names many; 
Tom. 3. l. adver. ●●alent. c. 5. n. 41. 42. 43.  as Melito, Theophilus Antiochenus, Apollinarius, Clemens Alexandrinus, justinus Martyr, and Irenaeus, whom he calls omnium doctrinarum curiosissimus Explorator; he was taunted because he 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 Book called, Liber de Pallio: wherein he shows the Antiquity, Simplicity, Liberty, Gravity, and Holiness of it, and says plainly, vitio sibi dari non debere, etc. He ought not to be blamed, because he had changed his profession.  
But observe his behaviour, when he was thus converted to the Faith: 
A. D. 197.  his own learned Writings do sufficiently declare, that he was wholly taken up night and day in the reading of the holy Scriptures, and did with great pains get most of it by heart, so exactly, 
Tom. 2 lib de 〈◊〉 mu●ieb. c. 3. n. 33. Ap●l. c. 18.  that he knew each period: in his quotations he did follow the Septuagint, and highly praiseth it, and did not only exercise himself in the Pentateuch, and other Historical Books, but in the Prophets, nay, in all those sacred Oracles.  
And what pains did he not take in reading many other Authors, which any ways might make for the increase of Faith: As Apollonius and Victor; Philo and josephus, whom he calls Antiquitatum judaicarum vernaculum Vindicem: 
Tom 1. Apolog. c. 19 n 292. Tom. 3. l. adversus Haer●s. c. 32. n. 185. 186.  that is, The natural Challenger of the jewish Antiquities. Appion and Egisippus, Clemens Romanus, Polycarpe, Saint Ignatius, Dionysius Areopagita, Papias, Panthe●●s; Rhodon of Asia, Serapion, and one Proculus, whom he styles Eloquentiae Christianae dignitatem: The dignity of Christian Eloquence, and divers others: Behold here the Effigies of a Christian Bee.  
And it is thought, that he first wrote upon all the History of the Bible in Verse: 
Tom. 4. operis Tertull.  How ever he had an admirable faculty this way; and how wisely he wrote against one Blastus, who would have had the Christians Easter to have been kept according to Moses, 
Tom. 3. l. de prescript. adv. Haeres. c. 53. bae●●s 22. n. 328▪ & lib. de 〈◊〉. c. 14. n. 84.  not to Christian prescription: Est praeterea his omnibus etiam Blastus accedens, qui latenter judaismum vult introducere, that is, There is, moreover, one Blastus come forth, that would have us turn jews, etc. but who knows not (saith he) that the Gospel is made void, if Christian liberty be to be reduced to the Law, and in this point what good he did to the Church of God, is to this day very remarkable.  
In the year of our Lord 195, 
Ibid. c. 〈…〉  and the sixth of Severus Empire: what a worthy dispute had this Tertullian with a jew a Proselyte, about the spreading of Christ's Kingdom throughout the World: and what his wisdom was herein who knows not? and did thereupon set out that Book, Adversus judaeos. In quem (saith he) in●esum ●esum Christum, qui jam venit, etc. In whom do all the Nations of the World believe, but in jesus Christ who is come? and proves it from that place, 
Acts 〈◊〉  Parthians, Medes, and Elamites, etc. and though some, nay, most of the Roman Officers at the Entrance into their places did exercise their cruelties by the persecution of Christians. This Tertullian doth highly praise this severn's the Emperor, for he saith, Sed & clarissimas foeminas, & clarissimos viros Severus sciens hujus sectaesse, etc. Severus though he knew many noble men and women to be of this way, did not only not punish them, but did highly commend them, and did publicly withstand such as were their enemies. And some think that the Emperor hereupon set forth that Law called the Law of Severus and Antoninus, 
Tom. 1. l. ad Scap. c. 4. n. 36. Tom ●. Apolog. c. 1. n. 9  that no man should be condemned being absent, or before his cause was heard: which gave the Christians great matter of joy: and by the providence of God made way for the enlargement of the Church and propagation of the Gospel. And herein who will not say, that this Tertullian did perform an excellent Work to the Church of God?  
And when as the Christians were begun to be vexed by their Enemies, did not this Tertullian, as justinus Martyr had done before, write a large Apology for the defence of the Christians, 
Apolog. c. 4. n. 50. 51. 52.  and send it to Rome; of which Lactantius speaks, that Tertullian had fully, and judiciously handled the whole matter, for the general benefit of the Church of God. Wherein he hath this saying, Christianos ad Leones: The Christians are laid out for the Lions: and saith moreover, 
Ibid. c. 37. n. 490.  Externi sumus, & vestra omnia complevimus, Vrbes, Insulas, Castilia, etc. We are all strangers, yet we fill all your Cities, Islands, Castles, Garrisons, and yet our reward is nothing but heavy persecutions, death itself: and this persecution came by three false calumnies and slanders imposed upon the Christians at that time: as the murdering of Infants; eating man's blood, and incest: which were all refuted by this only Instrument of GOD'S Glory, Tertullian.  
Oh admirable Instrument, and painful labourer! how ought thy memory to be kept fresh and precious for these rare performances! what shall I term thee, but Christianorum liberator, The setter of Christians free, who by thy learned Writings, didst even in a manner, stop the fury of Lions!  
When this worthy Work was done, he set himself to write against the Idolatry of Heathens, and the same time was made Priest by Agrippinus Bishop of Carthage, 
Tom 3. l. de anima c. 20. n. 226▪  in the eighth year of Severus Empire, and then, as some say, he lived as though he had no Wife: but gave himself wholly to his study and Writing, and then set forth his Books of Repentance and Prayer, and in the ninth of the Empire of Severus, he persuades the Emperor to favour the Christians in respect of their innocence, 
Tom. 1. l. ad Scap. c. 2. n. 〈…〉.  and showed how that they prayed for the prosperous success of the Emperor's affairs, and imputes the slaughter of Byzantium to the effusion of Christian blood.  
And in the sixteenth year of Severus Reign, there were many Heresies sprung up, and spread themselves both ancient and new, whereupon this Champion for the Church bestirred himself, and set forth that Aureum Opus, so 'tis called, that Golden Work called de Praescriptionibus adversus haereticos, 
Tom. 3. lib. de praes●rip. adv. Haeres. c 45. n. 293. 294.  Certain prescriptions against Heretics. Wherein he showed as well his valour as his diligence, to suppress and oppose all growing Vipers. Now (saith he) we have only handled them in general, but (God willing) we will answer them all in particular: At the end of the work he makes a Catalogue of all the Heretics that then tore the bowels of the Church. He first takes those four of the jews. Dositheus the Samaritan, the Sadduces, Pharisees, and Herodians. Then five and twenty who proved Heretics out of the Gospel, as Simon Magus, Menander, Nicholaus, Cerinthus, Hebion, Saturninus, Basilides, Ophitas, Carpocrates, Caivets, Sethoites, Valentinus, P●olomaens seoundus, Heracleon, Marcus Colorbasus, Gerdo, Martion, Lucanus, Apelles, and divers others: and who will but confess, that it was no small task to stop all these breaches, and cut off all these Hydra's heads.  
In the eleventh year of Severus Reign, though then the persecution against the Christians was hot and violent, yet he desisted not from his Labours, and Writings against Heretics: especially against Quintilla. Who knows not but that many good spirits have hid their heads in a storm? yet this daunted not Tertullian, 'twas his work, and he was resolved to perform it, an infallible demonstration of a noble and unconquered spirit, not to desist from good actions, though times prove dangerous.  
So, likewise, in the thirteenth of Severus, did he not as worthily withstand the proceeding of some Libertines, as well at Carthage as elsewhere, who strive to corrupt the Christians by their Idolatrous shows; 
Tom 2. de spect. n. 1.  then Tertullian wrote his learned Treatise, de spectaculis, wherein he handles the case to the full. And at the same time how did he stop an Heresy arising in Africa, called the Apelletians, from one Apelles: which work is desired, but not as yet enjoyed.  
In the fifteenth year of the Emperor Severus, 
Tom. 3. l. de Resur. Car. c. 2. n. 25. & 45. n. 320.  did he not famously write against that great Heretic Martion; and set forth his Book De Resurrectione Carnis? And presently after wrote his Book, De Carona Militis▪ worthy here to be spoken of a little: upon a Triumph all the Emperor's Soldiers, 
Tom. 3. l. 1. advers. Martion. c. 15. n. 102.  for the greater pomp were to wear Crowns made of Bays; but one Christian there was, who when he had his Crown given, held it on his arm, but would not wear it: whereupon being demanded why he alone had refused to set forth the pomp of that day; 
Tom. 2. de Co●o. 〈◊〉.  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 entitled.  
I read not after this, that Tertullian did write any thing for the Church, but against it, The more is the pity, so great a Scholar should fall so foully. There are many Fathers who have discoursed what might be the cause of this Tertullians' revolt. Some (as Saint Ambrose) say it was Envy; Vincentius Lirinensis makes a good application of it. It was, saith he, a great tentation and trial: The Lord saith Moses, tries us whether we love him or not, when there ariseth up one of these false prophets, or teachers, or dreamers. Saint Jerome gives him a great praise for his wit: but laments his loss. Saint Cyprians phrase was, when he would read Tertullian, to say, 
Hiero●● in C●talogo script. Eccles.  Da Magistrum, Give me my Master. Trithemius terms him, Tam in divinis, quam in saecularibus Scriptures doctissimum: The most learned in sacred and secular affairs. And that he taught Rhetoric at Carthage, a long time, Gloriosè (saith he) with great glory and credit, and again, scripsit Latino sermone penè, etc. That he wrote almost infinite Works in Latin, wherein he hath most judiciously confuted and overthrown all the Heresies he wrote against, & licet in aliquibus, etc. and though (saith he) he erred in some things, yet he wrote profitably in many other his Books. He lived till he was old and decrepit, 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 Heretics to the Truth.  
I have here not followed Trithemius Catalogue, nor yet Bellarmine's concerning his Works, but as Pamelius hath registered them, in the Collen Impression, Anno 1617. He hath a learned commendation set under his Effigies, wherein as Tullius was the Pillar and praise of Rome, so Africa glories in her Tertullian. His Oratory was famous, and Tertullians' speech was sweeter than honey, as may appear 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 stream of a penitent eye can extinguish: and first so think on the greatness 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 Devil should have power over Gods own Sheep: I may say, That even then the bristles of those Swine were numbered before God, and much more are the hairs of his Saints.   

De Fide.  
Ex personis probamus fidem, 
Tertull. de praescrip. contra Haeres.  an ex fide personas? Do we try men's faith by their persons? we should try their persons by their faith?   

Idem, de Oratione.  
The remembrance of God's precepts, chalks out a way for our prayers to Heaven: the chief of which precepts is, That we come not first to make our atonement with God on his Altar, before we 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 God's holy Altar, before we have made peace with our offended brother: for to what end should we come to the God of peace, without peace? for the remission of our own sins, without any intention to forgive one another? How can he that is not pleased with his brother, think to please the God of his brother, seeing that God commands him not to be angry at all, but forgive him? He that then prepareth himself on earth, shall be sure of his reward in Heaven.   

Tertullians' hours of prayer.  
They were the third, 
Tertull. de jejunio. cap. 10.  the sixth, and the ninth hours: for they are, saith he, the more eminent part of the day, to distribute and distinguish the public affairs of men: so have they been accounted the most solemn times for Prayer, and Divine Duties in the Church of God: For at the third hour 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, 
Tertull. in Apolog.  grant to your Sacred Majesty, along life, a happy Reign, a secure State and habitation, a strong Army, a faithful Senate or Council, and a Royal people. These were the solemn Prayers of Tertullian for the Emperors; and used by the ancient Church.   

De Sanctorum Passione.  
Tertullian saith, that Paul thought himself unworthy to suffer for his Saviour, because he had no more lives to lose for his sake: For he that lost his life for us that we might live, deserves our lives, and all to be laid down for him.  
Whence it is that the Saints have rejoiced in their sufferings, not counting their life dear that they might win Christ. Yea, to me (saith Saint Paul, in his Epistles) to live is Christ, and to die is gain. And elsewhere he saith, I bear in my body the marks of the Lord jesus. And indeed the sufferings of the Saints, though for the present grievous and hard to be borne, bring forth an hope of reward exceeding great and glorious; while we look not at the things temporal, but at the things eternal. And this should encourage us for Christ's Name sake to pass through bad report, and good report, setting before our eyes the example of the Saints; and not only so, but with cheerfulness to sustain all injurious dealings of men, though they deprive us of livelihood and life itself, for Christ and his Truth's 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 blessedness with eternity to have a period.   

De Christo VERBO.  
Tertullian upon occasion, taking a serious survey of the blessed Apostles Writings, amongst the rest, fixing his eye of contemplation on the first Verse of the first Chapter of Saint john the Evangelist, affirms thus much in these terms, This barbarous man wrote more in few words, than all the Apostles in any one of their Chapters; namely, in these, In the beginning was the Word, and that Word was with God, and that Word was God.  
Which place though at first hard to be understood, containeth in it an hidden mystery, the revealing whereof is worth the while; for in that it is said, In the beginning was the Word, we must know, that without God's Word, there had been no beginning, nothing had been made that was made; for at first God said, Let there be Light, let there be a Firmament, let there be Sea and Earth, etc. still God said it; in the beginning was the Word. And that Word was God: it was very God; for God admits of none accidents, God is all substance; nothing that is in God or immediately from God, is accidental to God. But Christ the begotten of God, was with God, yea, God himself: that Word was God. That Word, which was the Word of the Word of God; for the whole Scriptures speak of that Word, and without that Word there had been no Scripture.   

Tertul. in Apologetico.  
Hell is a treasure of secret fire kept under the Earth to punish sinners withal.   

Idem, de Prescript. adversus Haereticos.  
It is not lawful for us to devise any thing of ourselves, nor to follow that which others have devised; we have the Apostles of our Lord for our Authors, who devised nothing of their own heads, but delivered faithfully to the Nations, the Doctrine which they received of Christ. Therefore though an Angel from Heaven should preach otherwise, we should count him accursed. Every Teacher is a Servant of the Law, because he may neither add of his own sense unto the Law, nor according to his conceit take any thing from the Law, but preach that only which is found in the Law.    

His Works are here as follow.  

1 De Pallio, or the Surplice.  
2 His Apology against the Gentiles, for the Christians.  
3 Of the Testimony of the soul against the Gentiles.  
4 To Scapula.  
5 Against the Jews.   

Tome 2.  
1 Of Repentance.  
2 Of Prayer.  
3 To the Martyrs.  
4 Of Patience.  
5 Of Shows and Plays.  
6 Of Idolatry.  
7 Of women's attire.  
8 Of the deeking of Women.  
9 To his Wife two two Books.  
10 Of the Soldier's Crown.  
11 Of Virgin's Veils.   

Tom 3.  
1 Of prescriptions against Heretics.  
2 Of Baptism against Quintilla.  
3 Against Hermogenes.  
4 Against the Valentinians.  
5 Against Heretics and philosophers of the soul.  
6 Of the true flesh of Christ, against four Heretics.  
7 Of the Resurrection of the body.  
8 Against Martion.  
9 Against the Gnostics.  
10 Against Praxea.   

Tome 4.  
1 Five Books against Martion.  
2 Of the judgement Day.  
3 His Poems on Genesis, on Sodom.  
4 To a Senator that fell from Christianity to Idolatry.  
5 Fragments of some Greek works.  
6 To a friend a philosopher, of the trouble of Wedlock, and of Virginity.  
7 Of Fate.  
8 Of clean and unclean creatures.  
9 Of Circumcision.  
10 Of Aaron's garments.  
11 Of the blessed Trinity.  
12 Against Hermogenes.  
13 Against Apelletians  
14 Of Paradise.  
15 Of Extasie●.  
16 Against Apollonius   

Tom 5. Those that he writ in his fall.  
1 An exhortation to Chastity.  
2 Of Monogamy.  
3 Of flight in persecution to Fabius.  
4 Of Fasts.  
5 Of Mod sty.  
6 Of the Trinity.  
7 Of Jewish meats.  
8 Of Circumcision, & the true keeping the Lords Day.     

An. Christi 204. Clemens Alexandrinus.  

CLEM: ALEXANDRINUS.   
THis great Father was born at Athens, but governed the Church of Alexandria, (as Saint Hierom witnesseth in his Catalogue) He was an auditor to Pantenus (who dying) this Clemens was Master of the Catechists, his Works are full of Learning and Eloquence, and wrote in a most elegant stile: take but what Gentianus Hervet produceth out of Cyrill the Patriarch of Alexandria against julian, for a true testimony of this Clemens endowments and abilities. Quam is autem utilis sit futurus, hinc potest evidenter perspici. Suntne aliqui, qui priseiss, & ex alto petitis delect antur Historiis. Hi legant Clementem: qui omnes anti quas ita tenuit Historias, ut nihil corum, 
His History.  qu● in universo ter●arum Orbe gesta sunt eum latuisse videantur, etc. that is, How useful and how profitable to future ages this man will be, may easily be seen, for are there any who are delighted with ancient and profound Histories? Let such read this Clement, who was so skilful in all sorts of Histories, that he was not ignorant of all, or the most famous passages that were done in the World.  
Are there any that reverence the antiquity of Verse and Poetry, 
Poetry.  and the divine answers of the Oracles? Let such set an high esteem upon this Clement, who citys the testimonies of many famous Poets, whose Works at this day are utterly perished, are there any that desire to know the ancient Rites and Ceremonies of the Heathenish gods sacrifices? Let such take counsel of this Clement, who lays open plainly all the wicked and profane sacrifices, Orgies and Mysteries of the old Heathenish gods. So that if any Christian should yet love Gentilism, and who should praise and admire the ancient Manners and Institutions of the old Gentiles, (as would to God there were none) such a man upon the reading of Clement, unless possessed with the spirit of slumber and stupidity, will reject his former opinion of those false gods, and laugh at the madness of their worshippers, and wish them condign punishment for their folly. 
Philosophy.  Are there any that desire to know the determinations of the ancient Philosophy? Let such but read this great Scholar, who hath fully delivered and described the Original, Families, Sects, Successions, Learning of all those Ancients, yet he did mightily prefer Christian Philosophy before all other sorts whatsoever, that there is not any man but of necessity must acknowledge it to be divine, and in truth to be inspired of God. Doth any one desire to know the Tenants of those Heretics that disturbed the peace of the Church in the infancy of it? Let him but be conversant with this eminent Father, who both discovers and explains, and also learnedly confutes their unsound opinions: doth any desire the authority of the Primitive Fathers; to overthrow such Heresies as are broached in our times? In this case also will this Clemens give them great and commendable satisfaction. Doth any desire to have the baseness and corruption of men's manners to be corrected? There is none that doth more sharply lash at vice, and beat down sin; none that gives fairer exhortations and incitements to Virtue and Piety; None affords fairer demonstrations for the institution of a godly life; then this one Father. Does any one desire to see good Discipline decayed, to be restored entire and whole? Hi cum Clementis doctrinam & vitae sanctitatem (ut par est) laudaverint, qui cum esset presbyter solummodo, talis fuit, etc. When such shall (as it is equal) have praised the doctrine and sancti●ie of Clement, who was only a Priest, but such an one, that if our times did afford but many such, it would go prosperously and happily with the cause of Christianity.  
This Clemens is wonderfully commended by Eusebius, Nicephorus, and Hierome, and Photius himself speaks of some of his Works, especially of that which he calls his Pedagogue, which doth give directions for manners and life, containing three Sections, 
Photius in Biblio became p. 287.  in which (saith he) Dictio est florida, quaeque assurgit in Majestatem cum suavitate conjunctam, in quibus etiam est eruditio multa & decens: that is, The Language is flourishing, and ariseth into certain Majesty joined with sweetness wherein is very much Learning comely adorned and set forth: so that as Eusebius and others testify, those blemishes that were cast upon his Works and Writings, were done by the Eastern Heretics, and Alexander Bishop of Jerusalem, 
Trithem. de scrip. Eccles. fol. 8.  gives him a sufficient testimony for Life and Learning. Trithemius terms this Clement, virum devotum, doctum, & eloquentissimum: that is, a Religious, Devout, Learned, Eloquent Father: and that fair Encomium which is extant of him in Saint Ieromes Catalogue, 
Hieron. cat●● script. Eccles, fol. 95.  I thought good to insert here made by Alexander Bishop of Jerusalem, and sent to the Antiochians. Haec vobis Domini & Fratres scripta transmisi per Clementem Beatum Presbyterum, virum illustrem & probatum, etc. that is, These Writings, Brethren, have I sent to you by Clement that blessed Priest, a man famous and tried, whom you know, and now will know better, who, since he did come hither by the sending of God, and his providence hath mainly confirmed and increased the Church of God: Origen was his Disciple, 
Hierom. Epist. ad Madge Tom. 2 pag. 108.  and succeeded him in his place at Alexandria. Saint Hierom gives him this phrase, Clemens meo judicio omnium eruditissimus, nihil indoctum, etc. This Clemens, in my judgement, was of all others the best Learned, and his Works full of sacred Philosophy, etc.  

His Sentences are these.  
He used to say of such, 
Clem. Alex. ●. ● Pedag c. 21.  as adorned themselves with gold, that he or she that think themselves bettered by the addition of gold unto their attires, are worse than gold: And they that are inferior to gold are not Lords of it, as all men should be.  
Out of the depth and bowels of the earth hath God discovered and showed gold unto men: 
Ibid.  and they have made it the occasion of all mischiefs and wickedness.  
Gold, saith he, to many men is more dearer than either faith or honesty: For the love of it makes some men so covetous, as if they were to live here for ever: And some others are so prodigal, as if they were to die instantly.  
Avarice is not the vice of gold, but of man that useth gold ill and wickedly.  
The days of that man must needs be happy and long, that hateth and abhorreth the love of gold for lucre sake.   

His Works.  

1 His Stromata, or his books of Varieties 8 books.  
2 Against the Gentiles, 1 book.  
3 His Pedagogue, 3 books.  
4 Of Easter 1 book.  
5 Of Fasting 1 book.  
6 Of Disputation 1.  
7 Of the salvation of the Rich man 1 book.  
8 Of Slandering 1.  
9 Against those that turn to Judaisme 1. book.  
10 Of Ecclesiastical Canons 1 book.   
He set forth likewise many Treatises and Epistles, 
Euseb. Eccles. Hist. l. ●. c. 11.  whose Titles cannot be known: and this Father lived in the Reigns of two Emperors, Commodus and Severus. 
Ruffin. c. 11.  In a word, he is generally approved of, and to shut up all with that registered in Eusebius, 
Nyceph. c. 33. lib. 4. Euseb lib. 6.  of one Alexander, who was familiar with one Pantenus, and this Clemens: Nam illos beatos patres, qui ante nos sedulo viam virtutis instituerunt cognovimus. Pantenum beatum & sanctum. Clementem Dominum meum, qui mu●tum mihi saepe commodavit. We knew (saith he) those blessed Fathers, who before us followed diligently Virtue, to wit; blessed Pantenus and holy Clemens, who profited me much.    

Origenes Adamantius.  

S. ORIGEN.   
THis eminent Writer, who was Scholar to Clemens Alexandrinus, was called by two names, some called him Origen, some Adamantius, which surname was not given him as some other of the Fathers had given to them, as Saint Basil for his admirable wit was called Magnus, Saint Chrysostome was so called for his sweetness of speech, Gregorius Nazianzenus was termed for his wonderful knowledge in sacred Writ, Theologus, that is, the Divine. But Origen had this surname from his first growth and progress. The first of his names was given him for his sublime and divine speculations, who by sweet and mellifluous Allegories, carries his Readers affection from terrene to celestial contemplations: his second name he had from the nature of that precious stone called the Adamant, whose lustre and hardness gives it renoun; such was this Father's noble and generous mind, not daunted or affrighted with any afflictions, but in all states and conditions kept his resolution and integrity: so that as Erasmus who wrote his life, speaks of him, in these words, Quem nec vitae austeritas, nec perpetui labores, nec dura paupertas, nec improborum pravitas, nec suppliciorum terror; nec ulla mortis facies, à Sancto instituto vel tantillum dimovere potuit: that is, whom neither austerity of life, nor perpetrated labours, nor dejected poverty, nor wicked men's policies, nor terror of punishments, no nor yet death itself could any whit displace or remove: oh admired pattern to succeeding ages!  
There is not much written of his Country, but most do conclude him to be of Alexandria, because there his Father suffered his imprisonment, and Martyrdom, and there left his Wife and Children, It makes not so much where we are borne as of whom: this Origens' Father and Grandfather were Christians, though Porphyrius relates that his parents were Heathens: his Father's name was Leonidas, a honest devout man, and well learned, who after imprisonment lost his head under the persecution of Severus the Emperor, leaving this Origen with six other brethren in great want and penury: for his goods and estate were confiscated to the Emperor. Some report this Leonidas to have been a Bishop, as Eusebius and Saint Jerome.  
This Origen was very famous, 
jerom. in Catal. Illust. virorum. Euseb. Eccles. Histor. lib. 6.  and so little feared Martyrdom, that had not his mother prevented his intents, he had made himself a pattern to his Father. For she in the night got away his clothes, so that he could not go abroad: but however while his Father was in prison, he wrote a worthy Letter to him; not any ways to shrink under the suffering for any respect; in which he useth this phrase, Vide pater, ne quid mea cansa secus facias, Look to it, oh my Father, that you do not change your resolution for my sake: He was of that undaunted spirit, that he would comfort the Christians in their Martyrdoms, and would visit others, that were in chains for the cause of CHRIST: Nay, and without fear of punishment delivered some from their fetters. And in his Writings, when as he● speaks of Martyrs, and their torments, he seems to be even ravished in spirit. He was not seventeen years old when he was deprived of his Father, and had a Mother with many brethren, whom he did by labour and study maintain and cherish, and the better to provide for their sustenance, he did publicly profess Grammar, which though many may take to be a needless profession, yet in ancient times it was in high esteem, so that of it, it was said, Senile atque arduum fuisse negotium: that is, it was a task for an old grave man to perform, and full of difficulty, for as a great Writer speaks, Non tantùm expect abatur Declinationum, Conjugationum & Constructionum ratio: sed sermonis elegantia, plurimorum Authorum lectio, Antiquitatum & Historiarum peritia; ac etiam Poeseos, Rhetorices, Dialectices, Arithmetices, & Cosmographiae, Musicaeque cognitio, that is, There was not only expected in one of these Professors a method for the Declensions, Conjugations, but there was a requisite elegancy of speech, reading of divers Authors, skill in Histories, Poetry, Rhetoric, Logic, Arithmetic, cosmography and Music, in all which this Origen was excellently well experienced; and the place in which he professed was no mean one, but in the famous City of Alexandria: and presently after, he read the grounds of Religion, divinely instructing the Christians, confirming and strengthening their hearts against all the storms of persecution. Amongst many others one Disciple called Plutarch, was so encouraged by this famous instrument, that he underwent Martyrdom: and one Heraclas a Kinsman of this Plutarch, for his holiness of life, was after the death of Demetrius, advanced to the Government of the Church of Alexandria, Serenus also was so instructed by Origen, that he died for the name of jesus, as also Heraclides, and many others as well men as women, so servant and powerful was the doctrine of Origen, and such deep impressions made it in the minds of his Auditors.  
He did strictly keep under his body, and subjugated the flesh to the spirit, lest, as he said, while he saved others, he himself should be a castaway, he was frequent in watchings, in fastings, humicubations, in labours and wants, and yet underwent all with a great deal of alacrity, integrity and patience, his holiness of life was not only admired and followed by Christians, but also by many Heathens, so attractive and powerful is the example of a good life.  
But now Demetrius Bishop of Alexandria, hearing of Origens' pains and piety, thought him a fit instrument to be placed in the Church, and so called him to be the Catechista, or Reader of Divinity in that place, a weighty and eminent place, which after the Apostles one Pantaenus, and after him one Clemens had supplied in the City of Alexandria, and now this Origen enjoyed; and kept it many years, with a general approbation and renown, the Disciples of these men were termed Catechumenists, or hearers.  
Now he left his profession of Grammar, and sold all his books to a friend of his for the allowance of four halfpences a day, and wholly addicted himself to the study of Divinity, in which he so profited and excelled, that he was by Alexander Bishop of Jerusalem, and Theoctistus Bishop of Caesarea, called to the Priesthood: a great dignity in those times, though much and too much slighted in these loser and prophaner days.  
The Churches of Achaia, were vexed at this time with divers Heresies, to stop which Origen was sent with the Epistles or Letters Testimonial of the Church, and as he went through Palestine, towards Athens, he was by the Bishop's aforenamed, ordained Priest, that He might be the more potent, being confirmed by authority Ecclesiastical. He did not run, but was lawfully sent, and did painfully undergo that charge; and indeed his doctrine and life was so renowned, and eminent, that they caused him to be envied, and hated, especially of Demetrius; so that he did what he could to cloud and darken this Origens' fame, (a fault not fitting to harbour in a Divines breast, though through the Devil's malice too frequent.) This Demetrius ripped up this Origens' faults, and by his writings did publish them to the World, and especially he upbraided him with that rash and inconfiderate act of his dismembering himself, which He styles puerilis error, a childish fact, a blind zeal without knowledge, and said, that He took some other things Historically, which he should not in the Gospel, as that having two Coats he should give away one, as also that of not caring for the morrow, etc. so that what Origen thought not to have been known, was, and Demetrius for that imperfection, deemed him unfit for the Priesthood, and so did now dislike what formerly he approved; and envied deeply him, whom he should have loved. Such power hath premeditated and working revenge.  
Well, in the height of Origens' fame, these things were divulged, and his adversary was potent, and thereupon Origen was forced to give way to the storm, and yield to the importunity of his Enviers, and so left Alexandria, yet always kept his constancy and courage, and retained his piety unmoved, preaching the Gospel with all diligence and painfulness, striving to convert many to Christ, not doing as Tertullian did, to turn from Orthodox, to a Montanist, but the more his affliction was, the closer he kept his piety, nor yet troubling the World with Schism, nor yet requiting his adversaries with ill language, or calumniations, but he went another way to work, to do good for evil, and to speak well of His standerers, (as Saint Peter saith) by this means stopping the uthes of his Gain-sayers.  
The principal place in which He taught was Caesarea of Palestine, there he instructed many in the Faith, and saw the fruits of His labours; for He had many famous men who were His Followers and Scholars, as Firmilianus, afterwards Bishop of Caesarea Cappadocia, of whom He was entertained with applause through all Cappadocia. Who after that he had seen the Holy places in Palaestina, returned to Origen again. He brought up Theodorus, afterwards called to the dignity of a Bishop: as also Gregorius, who for the Miracles which He wrought, was termed Thaumaturgus, who was an eminent Father of the Church. This Origen did likewise convert Anthenodorus the brother of Gregorius, and made him leave all his worldly wisdom to gain the knowledge of Christ, and gained great advancement in the Church of God. He was called to Antioch by Mamniaea the mother of Alexander Severus, and was by her honourably entertained and religiously dismissed again, this woman is called by Saint Jerome a Religious Matron. He wrote a famous and learned Epistle to Philip the Emperor who was the first King of the Romans which was Christian. He saw Rome which he calls Ecclesiam magnam a great Church in one of his Epistles, and this was done in the time of Zepherinus: so again he did return to Alexandria, and admitted into his society Heraclas again. He recalled Ambrose from the heresy of the Marcionites, and caused him to embrace the orthodox faith. He never affected wealth, but contented himself with a low estate; for being so beloved he might easily have abounded in riches, if his mind had been settled on them. He was so studious, that he would read at his meals. It is said of Him to his credit and renoun, that, Origeni null a par ●aetatis periit à studiis, that is, Origens' whole life was a continued study: and another speaks thus of him, Origenis ingenium sufficiebat ad omnia perdiscenda: that is, Origen had such a pregnancy of wit, that he was apt to learn any thing. Adfuit illi mira ex tempore dicendi facultas, & in obscuris dictionibus perspicuitas● that is, He had a wonderful faculty in expressing himself ex tempore, and to explicate obscure places wondrous quick and able. Quanti fecerit Originem Antiquitas, etc. How much did Antiquity account of Origen, any man knows, for Saint Jerome styles him no less than Magistrum Ecclesiarum post Apostolos, the Master of the Churches after the Apostles: And Saint Augustine wished that His Works were turned into Latin, Victorinus and Hilarius Bishop do mightily endeavour to set forth his praises. And as one saith, Quis ex Scriptoribus qui post Origenem vixere, non insigniter ab eo est adjutus: that is, Who of all the Writers who lived after Origen, was not singularly helped by Origens' labours: Nay, to shut up all, it is said of Him, primus omnium glaciem scidit: He was the first that broke the ice, for the explanation of the Scriptures. To conclude all, He carefully employed His time, endured a great measure of affliction, faithfully preached the Gospel, converted many to Christ, having spent himself in holy labours for the good of the Church, In the first year of Decius, 
Ruff cap. 29.  the seventh persecution being raised against the Christians, in the 225 year after Christ. 
Nyceph. c. 27. 32. 33. lib. 5.  And in this persecution, it is generally known what heavy and cruel torments this Origen then endured, and indeed, it was not so fierce against any as this Father, for He suffered bonds, tortures of his body, being fastened by the neck with a great iron chain, and many days together: his feet were kept in a pair of Stocks of wood, and then were stretched four paces wide, with threatenings of fire, and a most cruel Judge striving by all means to prolong his tortures; 
Euseb. lib. Eccles. Hist. 6. pag. 173.  but what pious Ejaculations and comfortable prayers, and zealous exhortations he made and gave to the Christians, is to be wondered at, considering the length and extremity of his sufferings, that he should retain his valour and constancy, until the giving up of his spirit. I know how some have sharply reproved him for that act of dismembering himself, and others have condemned him and his Writings; but these are not demonstrations, so much as calumniations of so great a Light of the Church: However if he was in an error, the Mantle of Charity should hide and conceal it. I have read too that he died at Tire very old and poor: 
Trithe. descrip. Eccles. fol. 10.  But we are not to believe a private pen before so great a Cloud of Witnesses to the contrary: However, He lived to the seventieth year of his age, and died a constant Martyr for Christianity.  
He flourished in the Reign of Antonius Caracalla, Macrinus and others; from the year of our Lord 213. to 240.  
Also I have annexed some of the famous Sentences of this Father.  

Origen.  
Let every man know his place and order, 
Origen. super Levit.  and understand what doth become his place and degree, and so weigh his actions and speech, and moderate his gate and habit, yet it may be agreeable to his degree and profession.  
Thou that art a sinner, 
Origen. super Ezec. hom. 10.  grieve not to encounter afflictions in the pilgrimage of this life, for thou shalt not deserve compassion, if thou sufferest with indignation: but rather think thyself worthy of punishment, and when thou hast humbled thyself, and hast said, that God's judgements are just and right, thou shalt obtain mercy from him, who can restore thee to his favour.  
Those that are humbled and cast down, whether worthily or unworthily, let them leave the judgement to God, and patiently bear his judgements, for thereby they shall obtain mercy from God, and recover amongst men their former degree and glory which they lost.  
He that hath exchanged poverty for riches, 
Origen. super illud Mat. 20. c.  that he might be perfect, was not made perfect at that instant, when he gave his goods to the poor; but from that day when the speculation and consideration of God's goodness drew to the perfection of all virtues.  
God's providence hath ordained all things to some end and purpose. 
Origen. super Numb. 22.  He made not malice; and though he can restrain it, he will not. For if malice were not, Virtue should not have a contrary, it could not shine clee●e, there would be no examination, and virtue could not be tried and proved. For the malice of Joseph's brethren was the means whereby God brought about the works of his providence effected by joseph.   

I have annexed his Works as they are in two Tomes.  

Tome 1.  
On Genesis, homilies 17  
On Exodus, 13.  
On Leviticus, 16.  
On Numbers, 28.  
On Josua, 26.  
On Judges, 9  
On the Kings, 1.  
On Job, books 3.  
On the 36. 37. 38. Psalms homilies, 9  
On the Canticles, homilies 6.  
On Esaiah, hom. 9  
On Jeremiah, 14.  
On Ezechiel, 14.  
De principiis, 4.  
Threnes, or Lament, 1.  
Pamphilus his Apology for Origen.  
Ruffinus depravation of Origen.   

Tome 2.  
On Matthew, Tracts 35  
On Luke, Homil. 39  
On John, 32.  
On divers places of the new Testament, homilies 10.  
On the Romans, books, 10.  
Against Celsus, books 8.  
Dialogues against the Marcionites, book 3.     

An. Christi 233. Sanctus Gregorius Thaumaturgus.  

GREG: THAUMATURGUS.   
I Do intend to describe the lives of four famous Fathers of this name, who have been eminent in the Church for Piety and Learning, for Action and Passion, viz. Gregorius Nazianzenus, than Gregory surnamed Magnus, Pope of Rome, Gregory Nyssenus who was brother to Saint Basil the Great, and this Gregory Thaumaturgus: the greatest part of the Church's Historians have been copious in setting forth the praises of all these. I now set upon this, and what I do express to the World shall be true, and mayntaind by sufficient Witnesses. He was called Theodorus before, and he got his name Thaumaturgus, from the abundance of Miracles which he wrought, and great Wonders which he did, if we give credit to Gerardus V●ssius, in his Preface before this Father's work; 
P●ae●at. Gerard. Voss●i.  that Saint Basil ranks him not inferior to Moses, the Prophets and Apostles and that he was full of great Signs and Miracles, that he was endued with the spirit of prophecy, that he by prayer removed a great Hill which hindered the perfecting of a Church, that he dried up a great Lake which had caused great discord betwixt two Brothers, that He by His prayer stopped the force of the River Lycus, which overflowed and drowned the neighbouring fields, and so bridled the swelling waves that ever after they did keep within their own bounds and banks: That this Father likewise cast out Devils out of the bodies of men; that He stayed the plague in places that were infected, that he healed the sick and weak, and that He also raised the dead, and that He brought many souls to embrace the Gospel of Christ jesus: Whether he was so full of these Works and Wonders, I do not here intent to dispute, but I have only related what I have read of him, and I have not much cause to suspect the words of so many Fathers of the Church, who witness it of Him. Take therefore, I pray you, the commendation which Saint Basil the great affords Him in His Book of the Holy Ghost, 
Sanctus Basil. in lib. de S. S. cap. 29.  Chapter 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, Where shall I find a fit place for this great Gregory, and his praises? May I not fitly set him with the Prophets and Apostles, a man endued with the same spirit in great measure, a man whose life paralled those former stars of Heaven: a man who did powerfully show the vigour of the Word of God. We should do injury to the Truth, if we should not account him amongst the blessed in glory and felicity, which like an eminent Torch shined in the Church of Christ, 
S. ● Basil. loco citat.  & open S. S. tremendam habuit adversus Daemones potestatem. And who by the help of the Holy Ghost, had mighty power against Devils: He had received such a plentiful portion of the graces of God's Spirit, that by the help of seventeen more Christians; he brought whole Cities and Countries to the obedience of the Gospel. He also changed the course, and bridled the force of Rivers: and of a great Lake which was cause of dissension betwixt two brothers: and his predictions of things to come, makes him that he may be reckoned amongst the Prophets: If saith Saint Basil, I should reckon up all His Wonders and Miracles, which he did in the sight of the people, I should even attribute that title to him which his very adversaries afforded him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a second Moses; for they are so fixed in the hearts of men, and so known amongst all, so faithfully registered amongst Historians, that the envy of the Devil, 
S Basil in Ep. 62. Co●solatar. ad Ecclesiam Naeo caesari.  nor the length of time can ever abolish the memory of them, Qui à tempore magni praesidis Ecclesiae vestrae Gregorii, Who from the time of that Great Precedent of your Church, Saint Gregory have flourished. Here I cannot but cite the admirable commendation that Eusebius the Historian gives him, 
Euseb. l. 7. Eccles. Histor.  beginning thus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, about the same time that Xistus ruled the Roman Church, and Demetrianus who succeeded Fabianus in the Church of Antioch, and Firmilianus the Church of Caesarea, that this Gregory called Theodorus, who was an Auditor of S. Origens', together with his brother Athenodorus, did wisely manage the Church of Pontus, 
Euseb. lib. 7. Eccles. Hist. c. 25.  and in another place, the said Eusebius reckons up this famous Gregory's actions, Verum quoniam Beati Gregorii historiae textus mentionem attulit, etc. But for as much as the Text of the History hath mentioned this Blessed Saint Gregory, I will not omit the worthy Works of so great a man. There was a great Lake in Pontus, full of all sorts of fish, which came to be the Inheritance of two Brethren, who fell to civil dissension about it, so that many men had lost their lives in the quarrel: which thing when Gregory heard of, he presently came to the place, and uttered these words to the two contentious Brothers: Nolite, o Filioli, rationales animas pro multis animantibus vi●lare, Fraternam pacem quaestus cupiditate dissolvere, Dei leges & naturae pariter jur a temer are: that is, Do not, o my sons, o! do not destroy so many reasonable souls for a few mute creatures, break not the bond of brotherly love and peace for transitory gain: do not so rashly and desperately violate the Laws o● God and Nature at once: come wi●h me to this fatal Lake, and I will by the help of God reconcile you for ever: Whither coming this good man upon his bended knees, prayed heartily to God in the sight and hearing of all present; and Eusebius sets down the words of his prayer, That he desired of God, that never any more fish might be in it, but that it should be a field for corn, that by this means these two Brethren might agree in love together: whose prayer God heard, and did immediately grant his request, to the amazement of all the standers by. 
Euseb. Ec Hist. l●b. 7. c. 25.  Such force have the prayers of a faithful man with God: this one action is enough to renoun him in all Ages: but he was admirable likewise for ingenuity and dexterity of wit, 
Euseb Ec Hist. lib. 7. cap. 25.  as the same Eusebius gives testimony of him in these words. Sed & ingenii sui in parvo nobis maxima monumenta dereliquit: But he showed in brief the excellency of his wit. For Magnificentissime scripsit, that is, He writ most elegantly upon Ecclesiastes, and left a brief, but an eloquent Exposition upon the Catholic Faith which hath been and is a great edification of the Church of Christ: His words begin thus: Vn●● Deus Pater Verbi Viventis, that is, One God, the Father of the Living Word: of the Subsisting Wisdom, of the Everliving Power, the Perfect begetter of the Perfect One, the Father of the only begotten Son: and so goes on, expressing the Deity and Trinity in most apt and significant judicious terms. 
Greg. Nyssen. in vit S. Greg.   
Saint Gregory Nyssen affords this man a singular Encomium, and Eulogy in these words: Sicht de Mose ait Scriptura, etc. that is, That as the Scripture speaks of Moses, so may I of this Gregory: He was seen in all the Learning of the Gentiles, he found how weak and unwise their opinions were, and embraced with great ardour and sanctity the Gospel.  
Saint Hierome also blazons 〈◊〉 his Works with praise and commendation. 
S. Hi●rom. in s●●pt. Ec●l●s. in Theodoro.  They begin thus: Theodorus, qui postea Gregorius a pellatus est, Theodore who was after called Gregory, was Bishop of Neocaesarea in Pont●s: in his youth to learn the Greek and Latin with his Brother Anthenodorus, he passed from Cappadoci●, to Beritum, and afterwards to Caesarea of Palestine, where Origen seeing their admirable wit, taught them Philosophy, and so instructed them in Divinity; and sent them to their Mother: this Gregory wrote an eloquent Letter to Origen, extant yet. And Hierome styles him, Virum Apostolicorum signorum & virt●tum, that is, A man full of signs and Apostol call Miracles. And he that will read more of him, 
Hieron, in Ep. S●. ad Oratorem Rom●num.  let him accept of this cloud of Witnesses. Sanctus Gregorius pap lib. 1. Dialogorum cap. 7. Socrates, lib. 4. c. 22. Enagrius, lib. 3. cap. 31. Cedrenus in anno 12. Anastasii Imp. Haymo lib. 7. c. 8. N●ceph. lib. 9 Beda & Ruffinus. Suidas speaks of him also, Factus Episcopus, signis, etc. that is, 
〈◊〉 Graeco M●nolog ●.  Being made Bishop, he excelled for signs and wonders above humane power. He was full of holiness. Phedinus Bishop of the Amassensians, ordained him a Bishop. He flourished under Aurelianus, and he reigning, this Gregory died. At his death he thanked God, that he left as many faithful Christians in that City, as he found Infidels at his coming. 
Ex Rom. Breviario 17. N●vembris.  The Roman Breviary styles him Sanctitate doctrinaque illustris, etc. famous for sanctity and doctrine, and much more for miracles. At this death he asked how many Infidels there were in Neocesarea, it was answered, but seventeen: thanks be to God (said he), for at my coming there were just seventeen Orthodox Christians in this place.  
Bellarmine and Baronius declare his worthy parts, and say, 
Bellar. de Ilustr. Scriptor. Ecclesiae.  that he was famous for Learning and Miracles, and that he flourished in the Reign of Alexander Severus, and Baronius testifies in his second Tome, that he was made Bishop in the tenth of Severus, he suffered so much for the Truth, that in the Greek Churches, he is reputed a Martyr.  


S. Gregorius Thaumaturgus in Ecclesiast. cap. 12.  
It will be worth thy labour, whilst thou art in the prime of thy youth to be affected with the fear of God, before thou give up thyself unto sin and wickedness, and so that great and terrible day of the Lord steal upon thee at unawares, when thou art unprovided for it.   

Ibid. Cap. 11.  
If thou feed the hungry, and clothe the naked what though others think all's lost that goes that way, and no better than bread ●ast upon the waters, yet let me tell thee, that in process of time thou shalt have it returned tenfold into thy bosom again.   

Idem Cap. 10.  
Listen to the voice of the King, and of those that are set in authority over thee, do them no harm, nor be thou too free in thy speeches against them, for assuredly know that whatsoever thou dost or sayest against them though never so secretly, it will appear against thee when thou shalt lest think of it.   

Idem Cap. 10.  
This World's at no certainty, now it is all war, anon all peace: this year comes famine; the next brings plenty, nay, such is the inconstancy of things sublunary, that he which we knew one day abounding in prosperity, the next day we saw dejected by adversity.    

His Works extant are these according to Bellarmine.  

1 A Metaphrase on Ecclesiastes.  
2 A Panegyricke of Origen.  
3 A brief Confession of Faith, which he learned of St. John's Revelation.  
4 An exposition of Faith against Elianus.  
5 A Canonical Epistle. To these Vossius hath put twelve Sentences, Greek and Latin, with Anathematisms.  
6 Three Sermons of the Annunciation of the Blessed Virgin.  
7 Of the Baptism of Christ. Of the Epiphany.  
8 A dispute of the soul against Tatianus.   
He was borne of Gentile parents, but had good education: at Alexandria, he cast out a Devil from a woman which would have tempted him, and did accuse him of lust; to the wonder of all: So after great pains endured for the Truth's sake, he died peaceably. Read more of him in Baronius Annals, Tome 2.  
I cannot omit to speak some things of him in brief.  

1 His patience when a Strumpet reviled him.  
2 Divine revelation, and receiving the Articles of the Faith so effectually.  
3 His erecting of a Church, his flight in the persecution by Decius.  
4 He cured divers of the Plague, and so also converted them to the Faith.  
5 He frees himself from the calumnies of Sabellius.  
6 He was at the former, Council at Antioch, and opposed Paulus Samosatenus.  
7 Before his death, he visits the Churches.  
8 Gave away all his possessions, and yielded quietly his spirit to God.     

An. Christi. 250. Sanctus Cyprianus.  

S. CIPRIANUS.   
IT hath always been the providence and goodness of God to raise up, and find men of parts and gracious endowments, to maintain the cause of his Church, amongst which this Saint Cyprian merits a place, whom so many of the ancient Fathers of the Church do highly commend, as Gregory Nazianzen, Hillarius, Ambrose, Prudentius, Saint Augustine, Fulgentius, Maximus, Isidore, Petrus Chrysologus, Beda and R●banus Maurus: as also Eusebius, Zonaras, Nicephorus, and Divine Saint Jerome, who bestows this Encomium of him: Quam, purissi●i fontis instar, dulcis incedat & placidus, ingenio sit facili, copioso, suavi: & (quae sermonis maxima est virtus) aperto; ut discerni nequeat, ut rumne ornatior in eloquendo; an facilior in explicando, an potentior in persuadendo fuerit. When as this Father runs like a Fountain sweetly and calmly, of an apprehensive, copious, delicious note, and (that which adds grace to him) of an holy wit: so that it is hard to distinguish, whether he was more rich in eloquence, or facile in his explication, or more powerful in persuasion: 
Pontius Diaconus in vita sancti Cypriani  Pontius his Deacon writing of him styles him thus, Cyprianus religiosus Antistes, Testis Dei gloriosus. Saint Cyprian, that Religious Prelate, that Glorious Witness and Martyr: to pass by therefore the part of his life as he was a Rhetorician, we will only describe him as a Christian.  
At this first ingress to Christianity, he chiefly studied to keep his body continent and clean from lusts and occasions provoking, saying, Tunc enim posse fieri pectus idoneum, & sensum ad plenam veri capacitatem pervenire; si con●●piscentiam ●arnis robusto atque integro sanctimoniae vigore & rigore calcaret: That then his heart would be truly fit, and his spirits to come to the full capacity of the truth; if that once he could with a strong and entire vigour and rigour of Holiness trample down his concupiscence of flesh. And not only eminent for his austerity, but also in the reading of the Scriptures, he chiefly aimed how he might improve his labours to God's glory. He at his initiation to Christianity, gave and distributed all his estate to the poor, ut ambitionem saeculi sperner●t: that he might avoid worldly ambition, and perform an act of mercy well pleasing to G●d. A strange thing, and not to be paralleled by any of the Fathers. Upon this he entered into the Priesthood: Where, how worthily he did behave himself is manifest, he was not daunted with any oppositions, nor frighted with any persecutions, so that as Pontius saith well, Non illum penuria, non dolor fregit: It was not want or sorrow that startled his noble heart: not his Wife's dissuasions, not the world's frowns, not the malice of his adversaries could affright him. He stood firm & unshaken in all estates and conditions, keeping his faith and devotion, and blessed God in his deepest sufferings. His house was free to all comers, he never turned widow empty away from him, he was the blind man's eye, and the lame man's legs, and the naked man's garment, Haec debent facere (dicebat) qui Deo placerent: These things ought to be done of such as would please God.  
There was one Caecilius a Priest and upright man, who first did enlighten his mind, a man worth commendation, whom this Saint Cyprian highly honoured and reverenced, calling him novae vitae parentem, The Father of his Christian life. It is not possible to reckon up all his several graces: this adds to his credit, that being but a Neophyte in Christianity, yet God so disposed it, that he was chosen to be a Bishop, with an unconceivable joy of the people, which did honour him, but he was so humble, that he seemed not to regard their praises, but at his coming out and going into his house, a World of Christians attended: quae illi pietas? qui vigours? misericordia quanta? quanta censura? O how great his piety? his valour? O how admirable his mercy and his discretion! His countenance full of gravity and pleasantness, not too much expressing a severe sadness, nor yet affecting wantonness, but so equally tempered, that it was hard to say whether he was more loved or feared; his carriage was answerable to his aspect, not any ways swelling or puffed up with pride, nor dejected with poverty. But what was this Bishop's love to the poor, may be a pattern to all succeeding ages: but Satan envied this good man, and so at last he was banished; but even in this state he performed a world of good. Witness that speech made, and sent to Nemesianus, ●oelix, and Lucius, with other Priests and Deacons: saying, It is no shame but glory, not to be feared, but to be rejoiced at, to suffer banishment or pains for Christ; that such as suffer show that they are valiant Captains of Virtue, provoking by the confessions of their mouth, and sufferings of their bodies, the hearts of the faithful to Martyrdom. For, saith he, it is no new thing for a Christians body to be beaten with clubs, or to be full of wounds or scars, in as much as they were ornaments to them not any discouragements and though the Mines afford no beds to Christians, yet they shall rest in the Lord: and though their weary bodies lie on the cold ground, yet they shall be refreshed, though their hands and feet have been loaden with fetters and chains of iron, yet Christ, will lose them, and make them free men of Heaven, the tying of them fast here is a means to make them run the faster to Heaven; and though they be stripped of their garments, yet Christ's Righteousness would cover them, their deformity shall be turned to honour, their mourning to joy, their pain to pleasure, and to endless felicity. And though they could not be admitted the Temples to pray in, yet they might offer their bodies and souls in humility and contrition to God, which would be Sacrifices that would please him: And concludes his comfortable speech to them with the words of S. Paul, 
Cypr. l. 3. Ep. ult.  These present sufferings are not to be compared with the brightness of that glory, that shall be revealed to the Children of God. As also that saying of his shows his worth, Quis doceret poenitentiam lapsos? Veritatem H●reticos, Schismaticos unitatem, filios Dei pacem, & Evangelicae pacis legem? Who ever gave such directions to such as were fallen, to renew their repentance? Who ever gave better directions to Heretics, to embrace the Truth? Who better taught Schismatics the way to Unity? or the Children of God the p●th of peace and prayer? By Him it was that the blaspheming Gentiles were convinced in themselves of those things whereof they accused the Christians: By Him it was that the weaker Christians were so willing to forsake all worldly preferments, in hope of a reward in heaven. He it was, of whom we may truly learn pity and patience. It was this Cyprian that overcame the malice of his Envious Adversaries, by a sweet and Christianlike meekness? Who was it that afforded stronger Cordials and Counsels to conquering Martyrs, 
Pontius in vita sancti Cypriani  and to speak truth, Quis denique tot confessores frontium notatarum secunda inscriptione signatos, & ad exemplum Martyrii superstites reservatos, incentivo tubae Coelestis animaret? Who ever did by the heavenly trumpet, encourage so many Confessors branded and twice written down and signed, and daily expecting Martyrdom to stand firm in the faith as Saint Cyprian.  
It was then the singular providence of God, that this man should be yet reserved, so that his fear and his departure was divine and approved, that yet he might confirm many, convince others, and comfort many others in their sufferings: for at this time the Church of God was deeply wounded by the common adversary, and therefore fit it was, that he and such like as he was, should bind up and cure the wounded and broken. 
Ribud. in vita sancti Cyp. 439.  Lactantius gives this Cyprian a great commendation, for his gravity, and clearness of stile, he was unwilling to have been Bishop, but the voices of all cried out either Saint Cyprian or none, and indeed who can sufficiently set forth either his wisdom or diligence in feeding Christ his flock, so that he was like a loving Father to all, A vigilant Bishop and an heavenly inspired Master: when as the Church 〈…〉 miserably wasted by persecution under 〈◊〉 the Emperor, whose government was ●ut short, but as Saint Cypri●n witnesseth himself, extremely bloody, for the Church, saith 〈◊〉 having enjoyed a long peace under his ●●ther, all men studied their private wealth, so that Devotion and Religion, and good 〈◊〉 were quite neglected, and all estates and ●orts of men and women were fearfully corrupted; s●vit hoc ●●agell●m Deus, God suffered thi● 〈◊〉 of persecution to reform it; which Saint Cyprian avoided by flying, as 〈◊〉 testifies: but his Adversaries sought for him to have cast him to be devoured by Lions in the Amphitheatre: so that they that would ●ot believe him a Bishop in prosperity, should 〈◊〉 him one in banishment: but what great go●● in his banishment, did he perform, doth easily appear, by his care to see the slaughtered christians to have decent burial, to care that 〈◊〉 wounded and mangled should have releafe and comfort; and it plea●ed God to afford him ●uch a persuading power, that he obtained whatsoever he desired for them: but this storm of persecution was but of one year's continuance. For 〈◊〉 reigned but one year and three months, so that all things being ●alme, this Saint Cyprian returned to his charge again, gathering together the dispersed ●lock; yet for all this, the Barbarians entered N●midia, wasting and destroying many Christians, whom Saint Cyprians provided for: and got moneys for the ransom of such as were captives.  
About this time a grievous pestilence raged in afric, in which Saint Cyprian showed a marvellous measure of Piety and Charity: He comforted some, administered to those that were in want: he stirred up those Christians that were persecuted by Pagans, to afford them nevertheless relief in the time of Contagion, teaching them to do good even for evil: but yet not all these unparallelled patterns could move those Heathens: for Valerianus and Galienus Emperors, The Proconsul 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. Well, Saint Cyprian obeyed his Injunction, and went to Curubis for one year, till the Proconsul died, whom Galienus Maximus succeeded, and then this Father returned; and if the persecution had not hindered, he had sold all his Gardens, and distributed the money to the poor: He told his friends the time of his Martyrdom. But this Proconsul hearing where Saint Cyprian lived, and how the people flocked to him, commanded him to be apprehended, and carefully to be watched in his own house: hither came a world of people, supposing to have seen the Martyrdom of this Reverend Father; but he knowing this purpose of the Proconsul, did prevent him, for he departed to Utica, and writ an Epistle to the Christians showing the cause: well though he suffered not Martyrdom in the City of Carthage, 
Sanctus Cypr. Epist. 33.  but at Sextum, six miles distant, so called, because the sixth 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 been in the middle of Carthage itself. 
Sanctus Aug. Ser. 113. 114. 115. & 116.  Nay, this Father at the very time of suffering was so careful to do good, as though death had not been so near to him, witness his comforts, that he gave to Virgins at the same time. He suffered under Galienus Maximus, who when it was told him that the Emperor had commanded him to death, answered joyfully do fully what belongs to your office, and one telling him he must lose his head, Saint Cyprian answered, God be thanked for delivering me from the bonds of the flesh: the people that accompanied him, desired also to suffer with him. When he came to the place of Martyrdom, he put off his Bishop's attire, and gave them to his Deacons, only reserved one to die in, and wished them to give to his Executioner 25 pieces of Gold in testimony of his love to him. All the Clergy and his friends wondrously deplored his death, so that they laid their own garments under his body, because none of his blood should fall to the ground: he covered his own eyes, and so kneeling down, took the blow of the Executioner quietly, and with all signs 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. He was the first of all the Bishops of Carthage, that suffered Martyrdom: 
〈…〉  afterward there were two great Churches builded to his honour: one was ●uil● in the pl●ce of his Martyrdom, the other where he was buried. So many of the Fathers do praise him, that we 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 Doctor, a most glorious Martyr, an unconquered Martyr: and such like glorious titles. He suffered under Valerianus and Gali●nus, on the eighteenth of the Calends of October,  

His Sentences are these:  

De Sanctorum passione.  
The Psalmist tells us, That pre●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 ma●t●rs, and what though they were in the 〈◊〉 yet they should come forth with the more lustre and glory, we know that the Prophets and Apostles are our patterns in these bonds; and we know, That if we do suffer with him here, we shall be sure to reign with him hereafter. And as he did encourage those that were in ●onds, so he advised those that were free, to cherish those that were in misery.   

Cyprian Epist. 2. de disciplina & habitu Virgins.  
Discipline is the preserver of hope, the reins of Faith, the guide of salvation, the encouragement of a good disposition, the mistress of virtue, making us cleave to Christ, and live to God, and to obtain 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 creeping on.   

Cyprian. de 12 abusionibus.  
The justice of the King, is the peace of the people, the defence of the Country, the freedom of the people▪ the joy of mankind, the calmness of the Sea, the fruitfulness of the ●arth, the comfort of the poor, the inheritance of children, and the hope of future happiness.   

Cyprian. de habitu Virgins.  
Those that are clothed in silk and purple, cannot be sincerely clothed with Christ, and those that are so curiously dressed, want the ornaments of the soul.   

Cyprian. de laud. poen.  
O Repentance, thou dost lose that which is bound, open that which is shut, mitigate adversity, heal 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, innocence in doing wrong, patience in suffering wrongs, to maintain concord with our brethren, to love God with all our heart, to love him as a Father, to fear him as a Lord, to prefer nothing before Christ's love, as he preferred nothing before our love.    

His Works follow, as they are reckoned up by worthy Writers.  

Four Books of Epistles in number 83.  
1 Of the habit of Virgins.  
2 One Treatise.  
3 Of such as are fall'n one book.  
4 Of the simplicity of Prelates and the Church's unity, one book.  
5 Upon the Lord's Prayer, one book.  
6 Against Demetrianus, one book.  
7 Of the vanity of Idols, one book.  
8 Of mortality, one book.  
9 Of Almsdeeds, one book.  
10 Of the God of patience, one book.  
11 Of Zeal and envy, one book.  
12 Of exhortation to Martyrdom one book.  
13 To Quirinus against the Jews, three books.  
14 To Jubajanus of baptising Heretics, one book.  
15 To Pompeius against the Epistle of Stephanus the Pope, one book. Pamelius reckons these two amongst the Epistles.  
16 Sentences out of the Council of Carthage concerning the baptising of Heretics. There are some others which are doubtful and supposititious.  
17 Of Syna and Zion, one Tract.   

2 An Exposition of the Creed.  
3 Of the single life of Clergy men.  
4 Of the Works of Christ, twelve Sermons.  
5 Of the praise of Martyrdom.  
6 Of Discipline▪  
7 To Novatianus.  
8 Of a twofold Martyrdom.  
9 Of players at dice.  
10 Of the disposing the Lords Supper.  
11 Of Plays and public Shows.  
12 Verses on Genesis. Sodom on the Paschall Lamb.  
13 A prayer for the Martyrs which begins Agios.  
14 Another prayer which begins, Domine ●ancte pater. But there cannot be any certainty of the truth of these, and therefore I leave it to the Readers liberty.     

〈…〉  

S. ARNOBIUS   
WAs by Country an African, 
〈…〉  He was eminent in the Church of God, in the Reign of Dioclesian the Emperor, and professed Rhetoric with the applause of all men in a certain City of afric, called Sicca. Amongst many other excellent Scholars to whom he read daily, the most famous for wit and learning was Lactantius, there are many things which do greatly set forth the praise of this Arnobius, though many pens have striven to ●ully, or at least to lessen this man's good name; and to cast aspersions, and make suspicions of his Writings: for who can in the first place, but ingenuously confess him to be an able man for learning; how is it possible else that he should have brought up others to that height and excellency? How could he otherwise have kept his place with such a general approbation? How could he have set forth those worthy Works which are reserved in the Church with great applause? For where can there be more solid pieces found then his? And secondly, his conversion from Heathenism to Christianity, as it was worthy of commendation, so the more praiseworthy, because it was voluntary, sincere and constant: voluntarily d●ne it was, for there were no threats to terrify him; no tormentors to urge him; there were no men employed in that service to win him; nor yet any preferments (either promised him to allure him, nor any could he hope for in those times, and from those persons, that then ruled; neither did he (by any probability) lay down his former profession upon any such indirect and uncertain foundations: so that without torments and threatenings; without rewards or hopes of any he did voluntarily embrace Christian Religion: an act very rare, to offer up himself willingly into the Lord's Harvest. Then secondly, his conversion was sincere, though by many Bishops not only suspected; but at first feared: for when as he came to them, and did earnestly desire of them to be received into the Church, 
Sixt. Sene●s. loco praedict.  and to be baptised, it is said, quem cum illi rejicerent, veriti, ne vir saeculari eloq●entia tumens, Religioni Christianae, quam semper oppugnaverat, illudere vellet: Whom, they fearing denied it to him, lest he a man swelling and puffed up with secular wisdom, and who had always thitherto opposed Christian Religion; should make both a mock of them and it, whose dealing and proceedings in that kind were wise and politic: For it is usual with great learned men without the special grace of God working and ruling them, to despise the simplicity of Christianity: but yet God brought him in, work he had to be done by his pen, which should stop the mouths of the Adversaries of his Church. And who knows not God's dealing with Saul, who was sorely against his children, yet a man in that state and condition well known for Learning and able parts, but brought to be one that was ready to die for the Name of the Lord Jesus. It makes not what the instrument hath been so much as what it is.  
But yet Arnobius finding this repulse at these Father's hands, leaves not his intendments; but presently produceth his Letters Testimonial, sufficient proof that He intended what he made profession of. For than Obtulit eye in Argumentum sinceritatis suae praestantissima adversus pristinam Religionem disputationum volumina; tanquam fidei suae obsides, 
Sixt. Senen. loco p●ae ●icto.  that is, offered to them those most excellent Volumes of his Disputations against his former Gentilism, as infallible arguments of his sincerity, and to be for ever the manifest pledges of his Faith: which were presently with great joy received by them▪ and he received of them the sure seal of Christianity.  
And as his conversion was voluntarily as from himself without any constraint used, as it was sincere without Hypocrisy, as may be seen by his Works, so likewise was He in the third place to his dying day constant in it: For notwithstanding the hate and envy of his former associates; notwithstanding the dangers that Christians are subject to, and more specially those of that time, in which He lived, being many; though He could not choose but know the mocks and scoffs that were put upon Christians, yet none of these could any whit remove him; or cause him either to be sorry for his act, or to relinquish the Faith: contrary to the practice of too too many Formalists and Temporizers; who can take up, and lay down Religion as they do their garments: but our Arnobius did go on and hold out.  
Now thirdly, for his upright life and learned Writings, they are known to all: though there be some disputes about the latter, yet, none but Heathens have spoken against his life: no question but his life was answerable to his profession; however Charity shall persuade where none accuses: and hide his blemishes if He had any: and therefore I will a little touch upon the latter: some calls his Works, Insignia volumina, famous Volumes: others say, Multa praeclaraedidit: that is, He set forth many admirable pieces, Habuit (says another) multos egregios & Nobiles Discipul●s: that is. He had many excellent and Noble Scholars. 
〈…〉 E●cl●s fol. 14.  To omit what Saint Jerome and divers others have said of him, I will express to you the testimony of Erasmus concerning his Commentary, which He hath ●rit upon the Psalms: though some have suspected the Work to be none of Arnobius p●nning, yet Er●smus doth as well, as many others give many excellent and fair conclusive arguments to avouch the certainty of it.  
When as He lived about Frankendale, this Commentary was brought him: at first he doubted whether it would please or not, because they were termed, J●●uni Commentarii, empty Commentaries, and Impoliti sermones erant, & soloecismis scatentes, They were of harsh and impolished language, and had some seeming Solecisms in them; But (says he) when I had turned over two or three leaves, and strictly read them; Sensinon esse vulgarem Infantiam; led expolitissimam impolitiem, & copiosissimam brevi-loquentiam, etc. that is, I perceived, that they were not childish, but most polite and neat in their dress, speaking much in little: the words, indeed, seemed somewhat more neglected, but the sense most ample and absolute, so that I thought no small store of treasure to be come unto my hands. Would to God (saith he) that there were more store of such judicious Authors as Arnobius was; who writes so perspicuously, 
Erasmus in Epist. dedicat. in comment. in Ps●●.  so learnedly, so briefly, and so holily. For his Solecisms they proceeded not from unskilfulness, but from judgement, and are not to be imputed to the man; but the times: nor can any prove this not to be the same Arn●bius, who writ against the Gentiles: For it is certain, the same pen writ, though not to the same persons: He writ the one to Scholars learned, this to the common people, He fitted himself to the meanest, that all might understand what all did sing: he had a care of the weakest; that he was so short, it was for memory, that he was so plain, it was for profit, in both these he showed exquisite eloquence and depth of judgement, as well knowing what he did. He doth not use any circumlocutions, he desired rather to give the best, then much and naughty. His stile is no where languid or dull, he strives to refresh, to stir up, to comfort the Reader, for the learning and sincerity that you shall find, you may admire him. In brief, he hath so done all, that none but the malicious can speak against him, or his Works. This, and a great deal more doth that learned Erasmus speak of our Arnobius; so that who pleaseth to read his praises at large, may view them set forth in the Epistle Dedicatory, before the Commentary on the Psalms, printed by Frobenius.  
This Arnobius flourished in the time of Dioclesian, from the year of our Lord 290, to 300.  

Arnobius sayings.  

Of Prayer.  
It is the bed of a sick and weak man's soul, refresheth in tentations, and keeps warm the actions of grace. In Psal. 41.   

Of Despair.  
He that falls into Despair, is like a ship that looseth her Anchors, and runs on the Rocks. In Psal. 42.   

Of Persecution.  
Persecution brings death in one hand, and life in the other: for while it kills the body, it crowns the soul. In Psal. 45.    

His Writings.  

1 Seven Books against the Gentiles.  
2 Commentary on the Psalms.  
3 A learned tract of Rhetoric, he died under Dioclesianus the Emperor.     

An. Christi 326. The life of Eusebius Caesariensis.  

EUSEB: CAESARIENSIS.   
EVsebius Bishop of Caesarea Palaestina, formerly called the Tower of Strato, 
Fortunatus de vita S. H●llarii an●e ejus opera.  for his great friendship towards Pamphilus, surnamed also Pamphilus, being Scholar to Dorotheus the Eunuch, a most learned man, and a most diligent searcher of the Divine Library with Pamphilus, was so famous among all the contemporary Bishops of his age for his knowledge in divine and humane Learning; so that his deserts were celebrated with this most noble Eulogy of the Emperor Constantine, who would often say, That it was Eusebius happiness to be worthy to be Bishop, not only of one City, but of the whole World. A praise of an high strain beseeming an high place! Indeed, men's abilities should be answerable to their dignities: greatest perfections are fittest for greatest places and promotions. If Moses be placed over all the Israelites as supreme Judge, his endowments ate proportionable; but with his employments his measure of spirit is abated, and part resteth on the seventy Elders, who were fitted for the like performances. He that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is an Overseer, and such had need be furnished with more than ordinary gifts, for correcting of vice, instructing the ignorant, making strait that which is crooked. Such were the manifold endowments of this Reverend Bishop Eusebius.  
And for his eloquence, 
Biblioth. sacra pag. 248.  Saint Jerome styled him, Romani eloquii Tubam, the Trumpet of Roman elocution. Eloquence in a Minister is a singular ornament. Moses was fearful to take up God's Embassage, not being eloquent, but slow of speech: therefore God appointeth his brother Aaron for his helper. The lineaments of a Picture make it no exquisite without colours and varnish; they make it beautiful. Oftentimes a fair outside leads us to the finding of hidden worth within, and the phrase or stile of writing, sets a lustre upon the matter. Luther caused to be painted over his study door. Verba sine rebus, Erasmus: Res sine verbis, Lutherus: nec res, nec verba, Carolastadius: & res & verba, Melancthon. Words without matter, Erasmus: matter without words, Luther: neither matter nor words, Carolostadius: both matter and words Melancthon. Thrice happy Melancthon: judicious and eloquent.  Omne tulit punctum qui mis●uit utile dulci. 
The same was the commendation of Eusebius.  
That he was a defender of the Arrian Heresy, and a corrupter of the Nicene Synod some Writers affirm, either deceived by the affinity of name and dignity which he had with Eusebius first Bishop of Berithus in Palaestina, and afterward at Nicomedia in Bythinia, Captain of the Arrians, or else induced to that belief, because Eusebius of Caesarea, would not consent in the Nicene Council to the propounders of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Consubstantial; but after a long inquisition and examination of the said word, done by him not maliciously; but rather out of sincere piety; for when many of the Bishops would have the word Homousii, as excluding a multitude of gods, inducted by Arrius, and most of the Bishops did sharply oppose the acception of the same word, as introducing the opinion of Sabellius, who held that the Father, Son, and Holy Ghost were but one person; through their diversity of opinions: Eusebius being doubtful to whether part he should assent: Eustathius Bishop of Antioch, accused afterward by Cyrus' Bishop of Bexoen, opprobriously termed him a Favourer of the Arrians, and a corrupter of the Nicen Faith. Eusebius on the contrary, affirmed, that he neither favoured Arius, nor corrupted the Nicen Faith; but that Eustathius did introduce the perfidious opinion of Sabellius: Lastly, when it was declared by the Fathers, that this word Homousii did not take away the distinction of persons, which were of the same Nature and Essence, he subscribed to the Decree of the Homousii, or Consubstantialls, and by the Father's command he composed that Nicene Creed, which is now sung in the Church.  
A singular stayed discretion in a man of authority and eminent dignity, not rashly to suffer any novelty to creep into the Church without examination, how far forth it may prove profitable to the good of the Church; especially in matters of greatest importance, such as this, concerning the Deity's essence, and manner of existence, which is well distinguished by the Schoolmen: every person in the Deity (say they) is alius & alius, sed non aliud & aliud: the former notes the distinction of persons, but the later their essence to be the same and undivided: such as the Father is, such is the Son, and such is the Holy Ghost.  
And that you may the better be drawn into the admiration of his eloquence, take notice of some of his sentences, which were like Gold Coin, containing much worth in a little compass, they are here inserted.  


Of the Law and Gospel.  
Moses did write the old Law in dead Tables of stone, 
Euseb. Demonstrat. Evangel. pag. 144.  but Christ did write the perfect Documents of the new Testament in living souls.  
And the difference of the Law and Gospel may further appear in this, that the Law is a kill letter, for it worketh death, making us liable to the curse, For cursed is he that continueth not in all things that are written in the Law, to do them: but the Gospel is a quickening letter, and supplies for our defects in not obeying the Law, we being clothed with another's righteousness, the long white robes of Christ's righteousness; the imputation whereof makes us as acceptable to God, as if we had fulfilled the Law in our own person, Christ having actively and passively fulfilled the whole Law for us by satisfying God's Justice, and working our salvation.   

Of serving God.  
There are two ways of serving God; 
Ibidem.  when we despise the World and love God only: this is Religion in perfection: the other is, when we love God and the world, and this is an imperfect affection and profession of Religion.  
The former is perfection without imperfection, which is not attainable in this life: for since we be partly flesh, and partly spirit, our affections are divided in their operations. I sleep (saith the Spouse) but my heart waketh: her better part was directed towards God, her carnal part was less capable of heavenly raptures, being sluggish and drowsy. The good that we would do, that do we not; but the evil we would not do, that do we. We love God and the World here, as if the love of God and the World were compatible; but the good Christian labours (as much as he may) to renounce the World, to gain God, which is better than 1000 Worlds: to lose God is to lose all, Tolle meum, & tolle Deum: to lose the World and get God by the loss of it, is with Mary to choose the better part, which never shall be taken away. God is All in All. None but Christ.   

Of Christ's Incarnation.  
Christ that he might show himself unto men, and teach them the true way of adoring and worshipping his Father, 
Ibid. p. 165.  taking on him our nature came down into the World; his first Miracle being to show God in the shape of a man.  
And surely that was a great miracle, far beyond the reach of our capacity, that the Creator should so far stoop to the Creature, as to take upon him the nature of man, that he that made woman should be borne of a woman, that he whom the Heaven of Heavens cannot contain should be contained in the narrow womb of a Virgin, that God that made man should himself be made man, in all things like us, sin alone excepted; that the Son should take upon him the nature of a servant; that the King of Kings should be subject himself to the meanest vassals; that he that was invested with the Robes of the Deity, should be clothed with the rags of our humanity. A wonder exceeding all wonder! a Miracle without a parallel!   

Of the Devil's power.  
The Devil doth work upon the natural inclination and free will which men have unto evil, 
Ibid. p. 159.  thereby overthrowing States and Cities, and by the flattery of pleasures drawing many souls to all kind of wickedness, taking their affections with pleasant and delightful objects, he doth hold the World in captivity and subjection.  
The Devil cannot compel us to commit sin: he may move externally by propounding objects, but the tinder which taketh fire, is our own natural corruption. We may thank ourselves for sin, and the punishment of sin. Eve blamed the Serpent; the Serpent beguiled me: this made her not excusable: had she not consented to the temptation, the Serpent had not deceived her; but the occasion of sinning being offered, and the will consenting, sin is committed, and punishment for sin is admitted.   

Of the Apostles.  
Christ chose illiterate men to convert the whole World, 
Ibid. p. 163.  which he did, that his divine counsel and power working and operating in them might be manifested and declared.  
It is Gods ordinary proceeding, by small or no means to bring great things to pass: what were a few fishermen for converting the whole World? What weak instruments were Rams Horns, for the blowing down of the walls of jericho? Elijahs Mantle divideth jordan. A little barley Cake tumbling down the Hill overthrows the tents of Midian. Thus God's strength is perfected in weakness, and his Majesty shines in meanness; and the more contemptible the means, the greater is his glory manifested in the means: that he that glorieth may glory in the Lord.   

Of Christ's Divinity.  
Christ's Divinity shined through his body, 
Ibid. p. 188.  as light doth through a Lantern, with beams of humane and divine light, illuminating the souls of men.  
No marvel then, that his Adversaries confess saying, Never man spoke like this man: his words argued his Divinity, which were socelestiall and void of exception, as man's wisdom could not contradict. When his Adversaries would have apprehended him, they went backwards and fell to the ground; another argument of his Deity, the rays whereof confounded the faces, and daunted the courage of malicious men. When Pilate said, Knowest thou not that I have power to condemn thee? reply was made, thou couldst have none, except it were given thee from above. My Deity stoops not to thine humanity.   

Of God's Word.  
The Fountains of Israel were the words which were delivered to Israel, 
Ibid p. 191.  for to them the Oracles of God were first committed, whence living waters should be drawn to water the Church of Christ.  
Therefore Saint Paul's caution was not in vain, that we should not despise the jews, they being broken off from the Olive tree, we being graffed in, and partaking of the fatness of it: their ruin is our rising. Let us not be highminded, but fear, lest we suffer by their example.   

Of God's Omnipotency.  
God doth order, 
Ibid p. 168.  augment, perfect, penetrate, and move all things in every place; yet his nature is not thereby impaired or polluted; and thus he becomes a Saviour and Physician to the wicked; and as the Musician showeth his Art in tuning a disordered Harp: so Christ declareth himself to be the soul's Physician, by curing man's discording affections, and regulating them by his exemplary Life and Doctrine.  
It is God that is able, when and how he will to dispose of the creature, for his own glory, and our good: If we be so fast bound with chains in prison, that we cannot get out, he turns our captivity as the Rivers in the South: if sickness oppress, God is our health: Are we hungry? God is the bread of Life to feed us: thirsty? God is water of life to refresh us: naked? his robes of righteousness cloth us, he is every way able to relieve us.   

Of Salvation.  
Christ by his precious blood wrought man's freedom and redemption, 
Ibid. p. 496.  his desertion by God on the Cross was either to manifest the dignity of his passion, or his miraculous affection to mankind, laying down his soul for man's salvation.  
Admirable was his love to man in so great a work, and in the manner of performing it: the work was wonderful; that enemies should be saved, who were to be destroyed: and the manner of it as wonderful, that it should be procured with the shedding of his own blood, a drop whereof is more precious than a thousand Worlds. Our sins were of a deep die, which nothing but Christ's blood could expiate. It was not the shedding of the blood of Bullocks or Goats in time of the Law that was satisfactory to God: they were types of the shedding of the blood of the Lamb of God, which taketh away the sins of the World: manent actn, tolluntur reatu. This is Christ our Saviour.  
And as he was infinitely read in Books of Divinity, so by way of Commentaries and Illustrations on them, he composed many Volumes, therein following Origen, of whom he was a diligent admirer and imitator.  
He flourished under Constantine the Great, and Constantius about the year of our Lord 320. And after a long and studious life, he surrendered his soul into his Maker's hands. His Life was written by Accacius his Successor, and Eusebius Bishop of Emesen. His Apology is to be found in his Works, sacr a lib. 2. hist. there collected.    

Now appertaining to the understanding of the divine Scriptures, are these Works following.  

1 All the Canonical Books of the old Testament translated into Greek.  
2 Of Hebrew places, one Book.  
3 Of the description of the Holy Land, one Book.  
4 Of the doctrine of the Ancients, and another of collections of Divinity.  
5 Learned Commentaries literally and mystically on the whole Psalms.  
6 Fifteen Books of Commentaries on Isaiah the Prophet.  
7 Thirty Volumes in defence of either Testament, opposed by Porphyry in fifteen Books.  
8 Of Evangelicall preparation five Books.  
9 Of Evangelicall demonstration, twenty books.  
10 Of the dissonance of the Evangelists, one Book.  
11 Of Evangelical Canons one Book.  
12 Commentaries on the first Epistle to the Corinth's.     

An. Christi, 330. L. Caelius Lactantius Firmianus  

LACTANTIO: FIRMIANUS.   
I Do not find any mention of the parents, Country, or education of this Father, nor is his fame and reputation therefore diminished, seeing that he is registered and numbered amongst the ancient Pillars of the Church for his Piety and Learning; and he is sufficiently praised by those pens, whose worth and verity have been approved in all ages. It is no small credit to be enroled amongst a cloud of so divine and pious Fathers; I find by the testimony of Saint Jerome, 
〈…〉  that he was the Scholar of Arnobius, who, in the Reign of Dioclesianus the Emperor, was together with Flavi●s, the Grammarian called to preferment, and that he publicly taught Rhetoric in Nicomedia. He addicted himself to writing Books: amongst other his works, Saint Jerome speaks these words of his Treatise of God's Anger, Edidit Lactantius librum qui inscribitur Grammaticus, 
●ieron. de 〈◊〉 illust. in ●act●n.  & pulcherrimum, de Ira Dei, that is, Lactantius set forth a book called the Grammarian, and another beautiful and fair piece of God's Anger: and indeed, his subjects which he treats of, and the stile in which he writes are both excellent, divine and fluent, savouring of a mind that was truly mortified and intended to bring his Auditors to a resolved course of sanctification and piety. For piety and holiness is the true knowledge of God: it was never yet, saith he, rewarded with punishment or shame: For true piety preserveth and defendeth every virtuous man from shame.  
The party to whom he dedicates the most of his Works, adds no small testimony to his parts and learning, for most of them were inscribed to no less person than to Constantine the Great, an Emperor whose fame doth and will for ever flourish in the Church, if for no other cause, than even for his piety, and study to preserve the professors of the Gospel, and for his bounty and liberality to the Bishops of his time: as also for his building of Churches for divine worship; and his valour and heroic constancy in opposing Heretics and Schismatics, who began to grow potent: And Saint Jerome leaves him not thus, 
Hieron. in tra●s. Euseb. sub Const. magno.  but proceeds further in his divulging his praises, in the translation of Eusebius, under Constantinus the Emperor in these words, Lactantius quasi quidam fluvius Eloquentiae Tullianae Crispum filium Constantini Latinis literis ●rudivit; vir omnium suo tempore eruditissimus, that is, This Lactantius flowed with Eloquence, and was as abounding as Tully himself, and as famous for his stile of Latin: He was Tutor to Crispus the son of Constantine, and learned him the Latin tongue: A man in his time of all others the most learned and dexterous for the education of Princes, and well and deeply seen in the points of Divinity: and again, Lactantium propter eruditionem hic legendum, that is, Lactantius therefore is approvedly read for his singular Learning; 
Hieron. in Epist.  Quis mihi interdicere potest ne legam institutionum ejus libros, quibus contra Genies fortissimè scripsit, quos silegeris, stylum Ciceronis excerptum reperies, that is, who can forbid me to read his Books of Institutions, which with such a noble and valorous resolution Lactantius published against the Heathens; which if you do read, you shall find a pure, elegant and eloquent phrase, no whit inferior to that of Cieero.  
Platina gives this Lactantius also a fair commendation in these words, 
Platina in vitis Pontif. p. 38.  and to the same effect. His verò temporibus floruisse Firmianum Lactantium constat Arnobii Discipulum, etc. that is, about these times flourished Firmianus ● actantius Arnobius his Scholar, who taught Rhetoric in Nicomedia; who upon some disturbance left that profession, betaking himself to writing: in which he was so excellent, that next to Cicero, he bore away the name from any other Writer: He writ many famous Treatises, full of judgement and discretion, so that in his old age, he was for his rare parts appointed to be Tutor to Crispus, the son of Constantinus the Emperor, a place of great weight and estimation, and of no less carefulness and wisdom: which argu●●h this Lactantius to be able in his parts, or else he would scarce have been admitted to a place of that dignity: Saint Augustine and Jerome, in several places are not sparing to commend this Lactantius; the latter of them speaks, that although his parts were great and his preferments eminent and large, yet he died very poor, and so lived: not gaping or greedily pursuing worldly preferments of honour and riches; but as one who was willing to count all as dung and dross, so that he might gain the eternal inheritance: For a quiet and peaceable life ought to be preferred before all other things, and should be the chiefest study and care of every man, so that he might pass his life time in joy and tranquillity, that his soul might be free from anguish and trouble at his death. For it is impossible for that man to be excellent both in riches of this world, and in the practice of godliness: Honour and riches are the occasions of all kinds of mischiefs, for they do draw and seduce a man out of the right way.  
In the time of the great persecution of the Church of Christ under Dioclesianus the Emperor, 
Euseb. Eccl●●. H●stor. l. 8 c. ●.  begun against the Christians (as Eusebius relates it) in the nineteenth year of Dioclesian, in which there was cruel demolition of Churches and sacred Temples, burning of holy and godly Books, inhuman tortures and torments inflicted against the Christians; so that, where any were found that were pious and Christian, they were fetched and most severely martyred for the truth, 
Baron. ●nno 302. ●um. 16.  as Cardinal Baronius avers: and indeed all other Ecclesiastical Historians, that though the Tempest raged horribly, yet this worthy constant Father retained his piety, and feared not any Tormentors, but resolved both in life and death to keep his steadfast faith in the merits and mercies of Jesus Christ.  
Behold, in this Lactantius a true pattern 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 blood.  
To be poor 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 poor by any evil 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 trial and show of whom thou art beloved; for who was poorer on earth than 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 firm 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 testify to the World his constancy in Religion, 
〈◊〉. de scrip. Eccles. p. 45.  even in the Reign of Dioclesian, set forth seven Books against the Heathens (as Bellarmine avers) by which and his Master's example, Lactantius learned to imitate so noble a virtue. 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 goodness 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 He had learned of Arnobius, (that being sheltered by some friends to the Gospel of Christ during the time of persecution) as I am persuaded not without the singular providence of God, ordering it for the preservation of this man, that he was in his old age (as I have said before) upon several proofs, called to instruct Crispus, 
Hi●ron. in scrip. Eccles. in Lactantio.  the son of Constantinus: as Saint Jerome, Ruffians, and Socrates: do witness: any man of judgement, I suppose, will conclude that such a wise, religious, potent, and munificent Emperor as Constantine would never have taken such special notice and knowledge of a decrepit old man; had he not certainly been informed of, or really known the worthy parts and pious endowments of this Reverend Lactantius: neither could he have been admitted into the Emperor's favour, had he not been formerly well approved by the Fathers of the Church; and had of them Letters Testimonial and Commendatory for his integrity and learning; nay, unless he had been well furnished with learning and gravity, holiness of life: Constantine would not have committed the Education of his son unto him: Good Education being the manifest pillar of Nobility and Greatness, and indeed good and able Tutors are necessarily requisite about the persons of Princes. Education, indeed, altars 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 skilful and diligent hand be clear and fruitful to bring forth fruit. So a mind that is full of vices and corruption may by good discipline be made honest and virtuous. 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 soul, it would weed it out, and if there was no virtue as yet in the soul, it would plant some in. These things aforesaid, seriously considered, do not a little set forth the lustre and glory of our Lactantius: and to add 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 probability he continued his place with repute, and a general approbation as well of the Emperor as of his son. For his carriage in the place, or how long he continued it, nor Saint Jerome, nor Eusebius, Ruffinus, nor Nicephorus, nor Bellarmine, 
Hieron. in scriptis Eccles. in Lactantio.  or Baronius do once mention: and therefore we may safely suppose that Lactantius was upright and virtuous. If we may give credit to Saint Jerome, this Father also was an industrious man for his Writings, of which there were many penned that are not now extant. And we 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 burn the Word of God; and of those that are extant, Cardinal Bellarmine hath censured some of them to be none of Lactantius. 
Bell. de scrip. Eccles. p. 46.  Especially the Verses, and those of the Phoenix: 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 Books that are extant, except the Verses, without controversy are of this Lactantius making: the Verses of the Phoenix seem to be an Heathens: as also the Verses of the Resurrection, of the Passeover and Passion are doubtful whether they be his or not? neither do I certainly find 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, he saith: Deus ergo quia perfectus est, non potest esse nisi ●nus: ut in eo sint omnia, that is, God being a perfect substance must needs be one: that all things may be in one.  
All vices are temporary, nor can always be, and therefore the followers of them are vain in the prosecution. De divino praemio, lib. 7. cap. 10.  
The followers of righteousness are contemned here, but their reward is great hereafter. Godliness always enriches the possessor. Lib. 7. de divin● praemio, cap. 11.  
No righteousness, no wisdom, no knowledge of God, no way to curb our unruly affections, and to suppress sin without Religion. Lib. de ira D●i, cap. 12.  
Every man is mortal because corporeal, 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 battle, nor no virtue but hath its enemy. God would have our graces proved, and known, not overthrown. The Devil therefore may exercise us with combats, not conquer us by his assaults: but that we knowing we are beset every where, should always watch and be ready. Lib. de opificio Dei, cap. 20.  
Lactantius reading the first Verse of the fourteenth Psalm, viz. The fool hath said in his heart that there was no God; asked why the fool said so: he first gives this answer, because he was a fool: then he asks the question farther, why he did say so in heart, and not with his tongue? Because, said he, if he had said it openly and before men, than they would conclude him a fool indeed. Ibid. 16. cap. 14.   

I have here also registered his Works, as recorded by Cardinal Bellarmine.  

1 Of divine Institutions, 7 books.  
2 Of God's Anger, one book.  
3 Of the Creation, one book.  
4 An Epitome upon his books.  
5 Verses on the Phoenix.  
6 On the Lord's Passion.  
7 On our Saviour's Resurrection.   
Saint Jerome reckons up one that was written to the youth of Africa, and another inscribed the Grammarian, and two to Aesclepiades. One of Persecution. Four books of Epistles to Probus, two books of Epistles to Geverus, two of Epistles to Demetrianus his Auditor.    

An. Christi, 340. Sanctus Athanasius  

S. ATHANATIUS.   
AMongst these glorious Lights of the Church, who have been (even) by their Adversaries, not only known; but confessed to have been eminent for piety and learning; this reverend Athanasius deserves for his worth to be enchased, if you will believe a cloud of witnesses: than you cannot but have this Athanasius in a singular reverence, 
Greg. Nazian. Encomium S. Athanasi●, p. 5.  for Saint Gregory Nazianzen speaking in his Oration, that God hath always had famous men in his Church, either dignified for their good Government, abilities of Learning, or for Miracles done by them, or else for their constancy in suffering Martyrdom by Tyrants. (Ex his Athanasius) alios exaequavit, etc. So speaks that Father, That this Athanasius did equal some, came short of very few, excelled many; he obtained the Learning of some, the Eloquence of others, the Action of others, he followed some in meekness, others in zeal, and many he exceeded in his sufferings: he lost by none, gained some goodness from all; so that the same Father speaks thus in his commendation; 
G●eg. Nazian. Encom. S. Athanas. p. 3. l. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Athanasium laudans, in praising this Athanasius, I commend virtue itself, for it is all one to set forth the praise of him and virtue, for he doth truly possess all virtues in himself. For virtue in all works is chiefly, and above all things to be praised, as the head fountain, our most precious Jewel, of all manner of riches: Virtue is said to be a strong Castle that can never be won; it is a river that needeth no rowing; a Sea that moveth not, a fire that quencheth not; a treasure that ever hath an end; an army never overcome; a burden that never wearieth: a spy that ever returneth, a sign that never deceiveth; a plain way that never faileth; a syrup that forthwith healeth, a renown that never perisheth: it is only virtue which attaineth everlasting blessedness: all these appear at once in this our Athanasius, as you shall plainly confess by his constancy in suffering; and by his Piety, in the conclusion.  
Lampadius doth declare him to be well descended of virtuous and Religious Parents, 
Lampad. in vita S. Athan. Tom. 2. p. 27.  who had no more Children but this one Athanasius who did not degenerate from their worth, but added lustre and glory to his progenitors; his spring showed what a rich harvest he would produce. For even in his young years he was Ingenious, liberally disposed, of upright carriage, obedient to his parents. He is of all Writers famous for his actions, even in his youth especially for one which I cannot omit: when Alexander the Bishop of that City did yearly celebrate a great Feast in memory of Peter the Martyr; which had been formerly Bishop in the same place: he having his house by the waterside saw many youths playing together (now the manner of their sport was that all the boys should personate Priests and Deacons) and so they all consented and cho●e this Athanasius to be their Bishop, and so they presented unto this Athanasius, some other youths which were not yet baptised, that they might be baptised by him: so Athanasius performing all things requisite, baptised them with the water of the sea, and gave them good counsels and admonitions, directing them what to do hereafter, which the Bishop of Alexandria beholding and wondering at their actions, caused them to be brought to him, whom when he had asked many questions, being certified of the act, would not have the children to be rebaptised, and gave order forthwith that Athanasius parents should be brought to him; to whom he gave strict charge that they should see him brought up to Learning, which they performed. So this Athanasius profiting exceedingly in all sorts of learning, he was as an other Samuel to the old Bishop, Alexander: who at first used him to read to him, and write from him: then he was ordained Deacon, and so received the order of Priesthood: about what time Arrius began to broach his too too infectious Heresy, about which there was some private meetings and conferences at Alexandria, before the Nicene Council: in which this Athanasius showed himself a main opponent, and that with an admirable expression of Learning and integrity.  
Whereupon the old Bishop Alexander going to the Council at Nice, took this Athanasius with him, not only as his companion in his journey, but as his fellow Champion in this great conflict: and to speak truth, his learning procured him all good men's love, and hatred from the Arrians: well, His old Lord Bishop dying, shortly after the Nicene Council, this Athanasius was not only by his last Will, but by the General Suffrages of all the Churches of Alexandria, chosen Bishop of that See; and that not without the singular providence of God so disposing it: for he proved so eminent, that few in after times equalled him: take but a judicious man's testimony of him, judicium in 〈◊〉, vis ingenii excellent, 
In vita S. Atha scripta per virum doct. Tom. 2. p. 118.  Eloquentia eximia, inveris sententiis tuendis 〈◊〉, in adversariis refutandis firmitas inexpugnabilis, & ad res adversas perferendas. Magnanimitas verò Heroica à Spiritu Sancto accensa in ipsius pectore flagrabat: This Athanasius had a sharp judgement, a strong wit, an admirable gift of Eloquence, resolute in defence of the truth, valorous in refuting his Adversaries, and patient in all adversities: in a word, There was an Heroical magnanimity kindled in his heart by the Holy Ghost. There is not any Doctor of the Church since the Apostles times, that suffered for so long time; more hatred, treacheries, persecutions; even as though the whole World had conspired against him. For as one saith well, Non solum Episcopi, sed ipse etiam Imperatores, Regna, Exercitus, populi infesti sunt: Not only Bishops, but Emperors, Kingdoms, Armies, Nations molested him: but the Son of God (whose cause this Athanasius maintained) protected him. So that this Father would say, though an Army should encamp about me, yet would I not fear, Psal. 27. Witness those slanders and tales raised up against him by Eusebius, the Bishop of Nicomedia: witness the gross suggestions of a certain Arrian Priest, that lived with Constantia, the sister to the Emperor, wife to Licinius, who being sent to Constantine, suggested to the Emperor, that Arrius was unjustly condemned, so that the Emperor called him from his banishment, and endeavoured to restore him again to the Church. Arrius counterfeiting that he was of the same faith with the Nicene Council, complaining that Athanasius would not admit, him into the bosom of the Church, and that all would be peace, and all factions cease, but only for this only man Athanasius, and such like: in so much that Constantine being overcome with these delusions, writ sharp and reprehensive Letters to Athanasius, to admit this dissembling Arrius to the Church, and threatened the good Bishop, (being persuaded that Arrius was no Counterfeit) that unless he would receive him, that he would presently send such to him, that should not only strip him of his Bishopric, but also cast him out of the City of Alexandria: but he withstood this storm, and sent Letters to Constantine, declaring the reasons why Arrius could not nor might not be entertained: Then his Adversaries failing here, stirred other calumnies against him by wicked instruments Meletians. For they politicly divulged it, that Athanasius should exact new customs, and impose new burdens upon the Churches in Egypt, and that he intended evil against Constantine the Emperor: but being sent for to Constantinople by the Emperor, he made his innocence appear to the Emperor, so that the Emperor honoured him highly, and sent him back to Alexandria, with Letters Certificatory, that all what was objected against him was false, and gave him this commendatory title, Virum planè Divinum existimo. I hold him a sincerely Divine Man. This was the Emperor's opinion of him.  
But these Devilish instruments left not prosecuting their causes; they accused him of Magic, and that he had out off the hand of one Arsenius, to practise with; then a wicked woman accuseth him, that he had forced her chastity: but all these engines failed, for Constantine upheld this Athanasius integrity a long time; yet he also still hearing new accusations and continual complaints against this Athanasius, whether out of anger, or being overcome with the policies of Athanasius adversaries, or whether in hope this Athanasius being removed, his accusers would cease, or whether to safeguard this good Bishop from violence, he consented to banish this Athanasius to Treveire in Gaul, which indeed gave scope to Arrius his admittance to new favours, and liberty the more to settle and spread his poisonous Heresy: which those of Alexandria, not liking, Tumults being among the people; Constantine sends for Arrius to Constantinople, to declare his Faith, and took oath of him, to agree to that which was established in the Nicene Synod, But this Impostor, though he swore, yet, not as the Emperor believed, but to such Tenants as he had closed in his bosom: well having thus dissembled with the Emperor, and being confirmed, he and his followers prove themselves raging Wolves amongst the faithful; till at last by the prayers of the Church, especially by the devout and uncessant Prayers of Alexander then Bishop of Constantinople, who was threatened and hated by Eusebius Bishop of Nicomedia and Arrius: the good man desired of God in the Temple, either to take him out of this miserable life, or else by his divine hand and power to send some redress to this great spreading evil: It pleased God that the next day, Arrius going with great ostentation, with a great number of followers, to a public meeting, sitting in Latrinâ, was senseless (and mad as it were) and voided out a great deal of blood, and his bowels, so that he died like judas: and presently after him died also the Emperor Constantine; but before he died, he commanded Athanasius to be recalled from banishment.  
So Constantine his son coming to the Imperial Dignity, sent for Athanasius, and sends him after Honourable and Princely entertainment to the Church of Alexandria, persuading them, that his Father sent him into banishment, not for any ill will, but because he thought that course to be the only way to keep him from his Adversaries.  
Thus Athanasius being entertained (after two years and four month's banishment) he governed the Churches of Egypt; but continued not above three years; and then the Priest mentioned before, which won Constantia the Sister of Constantine the Emperor to the Arrian cause; seduced also his son Constantius; which he effected the easier, because he was appointed the Keeper of his Father's will, and this young Emperor was of an unconstant carriage, so as Theodoret complained of him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he was too easily won to belief. Hereupon they urge vehemently that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was not in all the Scripture, and that all the Churches in Egypt, Palestine, Phoenicia, and several other Countries were all full of Tumults about the urging of that word, and this they also complained of at the Council of Antioch, at which by the Injunction of Constantius, were ninety Bishops assembled, to the Dedication of the Temple which Constantine had built. The Arrians also prevailed so far, that they deposed Eustathius from the Bishopric of Antioch, and having possessed themselves of that, broached their Heresies. Well Athanasius could not long rest at Alexandria, but Gregory being in his Seat, he fled to julius the Bishop of Rome, who sent him to be at his old Seat again; but the Emperor Constantius was vexed, and the Arrians were all up against him; nay, he could find no hope of shelter in the East, for the Emperor sent Captains, Tribunes, Centurions, Soldiers: nay, whole Armies to bring this Athanasius, and promised rewards to them that could bring his head: but all their search was in vain to find him that God hid: for Athanasius was kept close a long time in a close pit, and fed by a familiar friend, as Abdias, in former time did the Lords Prophets: yet at last a Maid servant made it known to his Adversaries: but Athanasius was sent away that very night before the searchers came, by the goodness of God; and so conveyed himself into the West; where Constans after the death of Constantine the younger reigned: hereby the help of julius the Roman Bishop, he got a little breathing: but it was concluded at Sardis, that the Nicen Faith was right, and that they who did defend contrary, were not fit to be admitted amongst the faithful. The Decree of that Synod is to be read in Theodoret.  
Upon this grew the Division of the Eastern and Western Churches, and this was it that made the Church of Rome to flourish; but the Eastern Churches were divided into three parts. There were first Arrians and Eusebians, than the Aetians and Eunomians, and lastly, the Macedonians: by these three the Churches were miserably vexed.  
But four years after the Council of Sardis even to the death of Constantius some ten years' space: this Athanasius was again banished into the Deserts of Libya; but the Emperor was sorely vexed at him: but Liberius then Bishop of Rome, pleaded hard for him, in so much that Constantius banished him for it: well in the absence of Athanasius, Constantius caused counsels to be held in several places, that was chief against Photinus the Heretic, who dispraised both the Orthodox and Arrians. Against this Photinus, both the Orthodox Christians and Arrians agreed well.  
But in what troubles was the Church under the Reign of Constantius, who governed 24 years, in which space there were so many Counsels, and nine contrary Confessions of Faith to that of the Nicene Council; the two first were proposed at Antioch, the third by Constantius his Ambassadors to Constans: the fourth was sent by Eudoxius, to the Western Bishops: the fifth, sixth and seventh was at Sirmium, the eighth at Seleucia by the Acacians, the ninth was at Constantinople: to which ulphilas the Bishop of the Goths subscribed: upon all these hath Athanasius divinely spoken.  
Witness his Creed, every syllable whereof bears matter of importance answerable to the judgement of so divine an Author: whose doctrine in other things was no less judicious, though not altogether so profitable, as in this his compendious abridgement, and abbreviation of the Christian faith briefly comprehended in a short Epitome, yet not so briefly as plainly dilucidated and expounded to the general benefit and edification of the Church. Concerning which it may be said, maximum in minimo, that the greatest thing is in the least, the most matter in fewest words. And albeit in the Apostles Creed there are not many words, yet the words might appear unto some not sufficient for restraining Heretics from their opinions; and hence this Father advisedly undertook the penning of this his Creed, for explication of those articles which others wrested and perverted to their own and others destruction: which had it been sooner written, in all probability those their errors had been nipped in the bud, & never germinated to the scandal and annoyance of the Church of God. So that as it is said of the good woman by the Son of Syrach, Many daughters have done virtuously, but thou excellest them all: so may we say of this learned and reverend man, many have written Creeds of the Christian faith, but thine (the Apostles only excepted) is inferior unto none, yea, superior being compared with others.  
Upon these occurrences, Constantius died, sorrowing for three reasons: The first, that he had furthered his Kindred's death; the second, because he had nominated julian the Apostate Emperor: the third, that he had too much approved those new and Heretical Arrian points.  
But now the case of the Church under julian was deplorable, who strive to put down all Christianity: But for all this, Athanasius receives his charge at Alexandria, where while he stayed, he called the Bishops together, and they strengthened the Nicene Confession: and they condemned the Arrians, Eunomians, Macedonians, and the Audaeans, and Apollinarians with the Sabellians: but now the Church increasing at Alexandria, by Athanasius presence, the great Philosophers, Magicians, Wizards, and Soothsayers, cry out, that they can do nothing, unless this Athanasius be removed: So Letters were granted not only to take him, but to kill him: upon this Athanasius leaves Alexandria and intends to go by ship to Thebais: his friends grieving at his departure, he told them, Nubecula est ●ito transitura: It was a cloud that would soon be over, and so it came to pass: for the year after, julian died fearfully: but how ever, he sent after Athanasius to apprehend him; but they were deceived that sought him, for he came presently back to Alexandria, and kept close till julian was dead. Then jovianus succeeding in the Empire, recalled the banished Orthodox Bishops, and embraced them highly; Athanasius writ an Epistle to this ' Emperor of the Nicene Faith: but this good jovianus after seven month's reign died at Bythinia; so Valentinianus and Valens succeeded him: different these were, for Valentinian was Orthodox, but Valens was an Arrian; and did persecute the Eastern Churches; so that Athanasius was forced to hide himself in his Father's Monument, the space of four months: yet for all this stir, this Emperor was in a manner forced to give leave to Athanasius to reside in Alexandria: so long as this Athanasius lived, the Church of Alexandria was quiet: but this good Father died in the seventh year of Valens his Reign, peaceably, and in his old age, having been Bishop 46 years of Alexandria. This Father is commended of all Ecclesiastical Writers. Gregory Nazianzen styles him, Tubam ingentem & columnam Ecclesiae: The great Trumpet of the Church, and the Church's Pillar: and further he calls him, O●ulum Orbis, Doctorem Certaminum, vocem magnam, fidei sustentaculum, secundum Christi praecursorem & Lampadem: Epiphanius calls him patrem rectae fidei. Theodoret styles him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Bulwark of Truth. 
Ep. 48. & 49.  Saint Basil praises this Father highly: so doth julius the Roman Bishop, in his Epistle to the Alexandrians. So doth Constantine the younger in his Letters to the said Citizens. So doth Saint Hierome, Ruffinus, lib. c. 14. So doth Cassianus lib. 7. de Incarnate. cap. ult. and Vincentius Lirinensis, and Cyrillus of Alexandria, and divers others: and so this Father having finished his course, and kept the faith, expects the second coming of the Lord Jesus.  

Athanasius his Sayings.  

Of Faith.  
The religious form of godliness is above every form, and is known only by Faith: For it is the light of the soul; the door of life; the foundation of eternal salvation: for without it no man can come near the number of the sons of God; 
De side cap. 6. lib. 10.  and without it all the endevo●● of man is of none effect. 
Gal. 3. 26.  So the Apostle Paul declares himself, saying, ye are all the children of God by faith in Christ Jesus.  
Again, his divine power hath given unto us all things that pertain to life and Godliness, 2 Pet. 1. 3.  
To believe rightly in God, and also of the whole Trinity, is to direct all our hope unto God: 
Athan. in Gal.  and with sure trust to depend only upon his truth and goodness.  
These are the works of faith, saith he, namely a quiet and good conscience: the love of God, and the blessed Trinity; and the hope of things to come: a boldness to come to the Throne of grace, prayer, true worship, confession of the truth; obedience, perseverance, in yielding up of the spirit, and to go immediately to God.   

Saint Athanas. de meditatione.  
Let the Sun when it riseth in the Firmament, see the Psalter or thy Prayer book in thy hands: that so the Son of righteousness may shine into thy heart by faith in thy heart.   

Saint Athanas. de meditatione.  
Be instant at prayers with God, and worship him that hung upon the Cross for thee at the sixth hour of the day.    

His Works follow in two Tomes: 

Tom the first.  
1 His Oration against the Heathens.  
2 Of the Incarnation of the Word.  
3 Disputation against Arrius, in the Nicene Council.  
4 Upon that Scripture, All things are given me of the Father.  
5 Epistle to Adelphius.  
6 Epistle to Maximus  
7 An Oration against them, who say the Sun is no creature.  
8 Against Serapion.  
9 Testimonies of holy Scripture to prove the Unity in Trinity, and Trinity in Unity.  
10 Exposition of faith.  
11 Liberius Epistle to Athanasius.  
12 Athanasius answer.  
13 An Epistle to Jovianus the Emperor.  
14 A Narration of the Nicene Council.  
15 Five Orations against the Arrians.  
16 An Epistle of the sentence of Dionysius of Alexandria.  
17 Epistle Catholical.  
18 A Refutation if the hypocrisy of Meletius, Eusebius, and Paulus Samosatensis.  
19 An Epistle to the Antiochians.  
20 An Epistle to Epictetus.  
21 Of the Humane Nature.  
22 Against Apollinarius of the Incarnation.  
23 An Oration against Apollinarius.  
24 Of the coming of Christ.  
25 Against Sabellius.  
26 An Oration proveing that Christ is one.  
27 A Letter to Serapion of the death of Arrius.  
28 An apology to Constantius.  
29 Two apologies for his flight.  
30 A Letter to all solitary.  
31 The Protestation of the Alexandrians.  
32 A Letter of the Counsels of Ariminum, and Seleucia.  
33 A Letter to the Africans.  
34 A Letter to all Orthodox Christians.  
35 Letters to Palladius, to Antiochus, and to Dracontius. To Marcellinus.  
36 Of the Sabbath, and of Circumcision.  
37 Upon that Scripture, Who so shall speak a word against the Son of man, etc.  
38 Upon that, as they came to the Village.  
39 Upon the Passion.  
40 Of the holy Virgin.  
41 Of Virginity.  
42 Of the Sour.  
43 An Oration against all Heresies.   

Tom the second.  
1 An Oration of the Ascension of Christ, translated by Lampadius.  
2 Of Melchisedeck.  
3 A Letter to Serapion of the Holy Ghost.  
4 Another of the same.  
5 A concise Oration against the Arrians.  
6 The first Colloquy of the Arrians with Jovianus at Antioch.  
7 The second, and third and fourth.  
8 Of the Incarnation.  
9 The Creed of Athanasius.  
10 Jovianus Letter to Athanasius.  
11 Athanasius answer.  
12 Several Letters.  
13 Definitions.  
14 Synopsis of the Scripture.  
15 Five Dialogues of the Trinity.  
16 A Dialogue betwixt an Orthodox and a Macedonian.  
17 A Colloquy of Athanasius.  
18 A Letter of the Churches tragical troubles.  
19 Several Disputes and Objections, 17.  
20 Questions to Antiochus.  
21 Interpretation of the Evangelicall Parables.  
22 Other Questions.  
23 St. Anthony's life.  
24 On the Parasceve.  
25 Fragments of the Commentary on the Psalms.  
26 Other fragments out of several authors.  
27 Of the united Deity of the Trinity.  
28 Of the proper Persons.  
29 A Treatise against Marcellinus.  
30 Of the several names.  
31 Of the united substance of the Trinity.  
32 Of the blessedness of the Son of God  
33 Of the profession Catholic, Lib. 6.  
34 Of the Catholic and the Arrian Confession, Lib. 5.  
35 Of his own faith nine books.  
36 Of the Unity of faith, ten books.  
37 Of the Faith of the Unity and Trinity of Father, Son, and Holy Ghost, eleven Books.  
38 Athanasius dispute with Arrius at Laodicea.  
39 An exhortation to Monks.  
40 Athanasius and the Egyptian Bishops, their Letter to Marcus Pope of Rome.  
41 The Rescript of Marcus.  
42 Upon our Saviour's Passion.    
Then follow seven Homilies, and then several Encomiums of this eminent Father.  
Cardinal Bellarmine de Scriptoribus Ecclesiasticis, ranks his Works into four Tomes, but I have reckoned them as they are printed at Paris in two Tomes, Anno 1627.    

An. Christi, 355. The Life of St Hilary Pictavius.  

S. HILARY PICTAVIUS   
SAint Hilary Bishop of Poicters, 
Fortunatus de vita S. Hillarii ante eius oper●.  was borne in the Country of Aquitaine, ninety miles distant from the British Ocean, nobly and generously descended, and his natural gifts so improved by education, that he became a worthy Champion in defence of Christian Religion.  
For although Saint Paul say, that not many wise, many noble according to the flesh, yet when they that are noble by birth receive Christ and the faith of Christ, they prove singular instruments of God's glory, and the good of his Church; accordingly did this blessed Father shine to posterity, by the manifold natural endowments, and spiritual graces, wherewith he was beautified.  
His Wife and Daughter he endoctrinated with the rudiments of Christianity, 
Sex●i sin●si●. Et●●ioth p. 248  and himself lived a strictaustere life, shunning the conversation of jews and Heretics. Herein he showed himself a true Christian, whose practice must be answerable to his profession; for otherwise a man may be said to bear fire in one hand, and water in another: whatsoever a man professeth, except he put what he professeth in practice, there is a shadow without substance, a tree without fruit; whose leaves of profession will not keep it from being cut down and cast into the fire. No such tree was Saint Hilary, but the Psalmists tree, which brought forth his fruit in due season.  
O most perfect man, whose life was with love to fear, and with fear to love Christ.  
He preached often to inform the people of the mystery of the Trinity, sowing the words of truth on the ground of their hearts.  
In this he was a faithful Minister of Christ: he did feed Christ's sheep, aswell as clothe himself with the wool: and how did he feed them? pavit verbo, pavit exemplo, by doctrine, and example: his example availed to the teaching of the ignorant; his doctrine for information of the judgement, both of learned and unlearned.  
This his pious zeal being known, he was elected Priest, and his fame spread abroad through France, and foreign Countries. Afterwards he resisted and opposed the Arrian Heresy; whereupon the Bishops Valens and Vrsatius; persuaded the Emperor to banish Saint Hilary into Phrygia, together with Dionysius Bishop of Milan, and Eusebius Bishop of Vercels.  
And it is observable, That wheresoever God hath his Church, the Devil hath his Chapel; and where the Husbandman sow's wheat, there the enemy sows tares. As the truth of God was propagated, so the tares grew up among the wheat: and not only so, but the tares w●uld overgrow the wheat, and not suffer it to grow up with them.  
During his banishment, he understood that his Daughter Abra left at Poicters with her mother, was sought in Marriage by a wealthy proper young man; whereupon he wrote a Letter to his Daughter that he had provided her a Husband of great Nobility, and of such admirable beauty, that it exceeded the amiable colours of the Rose and Lily; admonishing therefore not to match herself to any one until he returned, and that till than she should expect the coming of this promised Bridegroom. Whereupon his Daughter Abra, mildly embracing her Father's counsel, remained unmarried.  
A notable example of an obedient child in a matter of greatest consequence. She did not so much satisfy her fancy, as magnify her understanding in receiving her Father's advice. Which should other children do, they might please God better in obeying his Commandment; and their Parents, who lege talionis, deserve more respect than their children can give them.  
Many Bishops by the Emperor's command, being assembled at Sel●ucia, to give their opinions concerning the Arrian Heresy: Saint H●lary coming on a Sunday into a Chapel belonging to a Castle; Florentia a Heathen Maid cried cut with a loud voice, That a servant of God was come thither; and falling down at his feet, she earnestly desired his benediction; and afterward leaving her parents, she followed him even to Poicters; saying, That though he were not the father of her generation, yet he was the Father of her regeneration.  
Thus it is an easy thing with God of the stones to raise up Children unto Abraham; to mollify stony hearts, and make them fructify, and beyond all man's belief, by small or no means to bring great things to pass, no less than an Heathens Conversion, at the sight and approach of a man of God. Such is the freeness of God's grace, which is agens liberrimum. The Wind bloweth where it listeth, and thou hearest the sound thereof, but knowest no● whence it cometh, nor whither it goeth; even so is every one that is borne of the Spirit.  
He got much credit and approbation in the Arrian Synod; and by persecution of his enemies, Valens and Vrsatius, was sent back again 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 Bridegroom which her Father had provided; she returned unto Christ the Bridegroom of her soul, whose body her Father with his own hands buried; O glorious Funeral better than life, being translated from Earth to Heaven, and that in the flower of her age and spring of her youth: Thus despising natural affection, he showed loves perfection, in seeking her eternal 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 recompense of her patience an earthly Bridegroom, she was espoused to the Bridegroom of her soul, fairer than the sons of Men, richer than the greatest Potentates, whose are all the Beasts of the Mountains, and the cattle on a thousand Hills; sweeter than all sweetness, and better than all goodness.  
Within few years after, Saint Hilary departed this present life in the Reign of the Emperor's Valens and Valentian, Earth deploring, Heaven rejoicing, and also our Saviour Jesus Christ admitting him into felicity, to whose glory he had lived and died.  
Thus a blessed Life was seconded by a blessed Death; and he that had seen the various changes in the revolutions of times, did at last exchange 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dross for gold, misery for happiness, and in peace was gathered to his Fathers.  
But what eloquence can express his facundiousnesse, he being in discretion provident, in handling matters profound, in learning eloquent, for virtue 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 mind, let him remember his constancy, read his Volumes, and weigh his Sayings, some whereof are here inserted.  
Whose excellency may appear to any indifferent Reader, who shall weigh them in the balance of mature judgement; and they deserve no less approbation or title, than sometimes did the sayings of Pythagoras among the ancients, which were entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Custom.  
Custom is a strong obligation, and therefore he is a better Christian, who not only by remission of sin, but by ignorance in sin is blameless 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 custom, which habituate a man in an evil way, making him irrecoverably wicked. Can a Blackamoor change his skin, (saith the Prophet) or the Leopard his spots? no more can ye that are accustomed to evil learn to do good. So that the truth of the ancient Proverb is manifest, that Custom is a second Nature: for as slips of trees that are engrafted, and inoculated into another stock partake of the nature of the stock whereinto they are engrafted: so whatsoever vice a man accustometh himself unto, to the same are his affections glued (as it were) and inseparably joined, and the corruption thereof concentrated and made coessential unto it.   

Of God's Works.  
God hath performed many things whose natural causes being hid; yet their effects are known. And Faith is religious, though joined with natural ignorance.  
A fit Register of God's various wisdom, yea the treasure house thereof is the whole Universe, wherein all his works are done in number, weight and measure; all which by their operations and impressions they make, are easily to be discerned, to be nothing else but the footsteps of his Majesty. Now as Moses could not see GOD'S face, but his hinder parts he saw, so can we not many times discern God's works in themselves à priori, but à posteriori we may; by necessary collections. Proportionably Faith (which is the gift of God) in itself is a glorious grace, but because of our ignorance, natural and affected, we do not attain to that height and depth of that divine mystery; which they that shall do, must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, must have an Eagles eye, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having their understandings darkened, being strangers from the covenant of grace.   

Of hidden treasure.  
By the similitude of hidden treasure, the riches of our hopes are showed; because God was found in man, for obtaining of whom all is to be sold, that wading through all wants, we may attain 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 bear about me, 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 appears the folly of them that forsake the Church, and excommunicate themselves for fear of being excommunicate by the Church. It was sometimes Saint Paul's saying, Brethren, I would they were cut off that trouble you: but such there are in these days as cut off themselves; they are so far 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 be of one spirit and affection with God, as distance of place or time cannot alter or change a settled affection.  
Magnes amoris amor, The Loadstone of love is love. God's 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 we 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 newness of regeneration, neither is our election merit, but our merit proceedeth from election.  
God electeth none for their own sakes, or any thing in them, but of his mere free mercy. Wherefore did he love jaakob, and hate Esau? Search not into God's secret counsel: Scrutator Majestatis opprimetur à gloria. Cannot the potter make one vessel for honour, another for dishonour? as the clay in the potter's 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 Hypocrisy.  
The inward part of the cup is most useful; if it be foul within, the outward washing is to no purpose, and so the inward integrity of the conscience doth purify 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 child or none; she was the child's mother: but that other Harlot said, Let it be neither thine nor mine, but let it be divided. God hateth divisum & dispersum cor: we must not have one heart for God, and another for the Devil: give him all, or none at all.   

Of self-denial.  
Christ is to be followed by taking up his Cross, 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 eternal life be obtained? by wealth, gentility, or dignity? these things and the like are to be contemned, and Christ to be followed, whereby eternity with loss of earthly felicity is gained.  
It is an hard matter at once to look up to Heaven with one eye, fixing the other upon earth: we must either adhere to ourselves, and deny Christ; or adhere to Christ denying ourselves. No man can serve two masters, that is, commanding contrary things. Let us then deny ourselves, 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 Christ's yoke? what is lighter than his burden? to abstain from wickedness, to desire that which is good, to love all, to hate evil, to obtain eternity, not to be taken with things present, and not to impose on another that which thou wouldst not thyself 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 error 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 he despise not any Science or Author. Secondly that he be not ashamed to learn. Thirdly that when he hath gotten knowledge, he do 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 be heard, and hath promised that where two or three were gathered together in his name, he would be in the midst of them.    

An Epitaph on Saint Hilary collected out of an ancient Author.  

Hilarius cubat hac Pictavus Episcopus u●na,  
Defensor nostrae terrificus fidei.  
Istius aspectum Serpents far nequibant,  
Nescio quae in vultu spicula Sanctus habet.   

Hilary of Poicters this Grave doth contain,  
Our Faith's defender, which he did maintain:  
His blessed 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 Emperor.  
3 Against Auxentius the Arrian, one book, and one concerning Synods against the Arrians.  
4 An Epistle to his daughter Abra, and a Hymn.  
5 Commentaries on Matthew.  
6 The explanation of some places.  
7 Of the unity of the Father▪ and the Son.  
8 Of the ●ssence of the Father, and the Son.  
9 Epistles to Saint Augustine.   
He was abundantly eloquent, as appeareth by his twelve Books of the indivisible Trinity, written in a swelling stile, as are his Commentaries on the Psalms.    

An. Christi, 365. Sanctus Cyrillus Hierosolymitanus.  

S. CIRILLUS.   
BEfore the passages of this Father's Life shall be treated of, 'twill not be amiss to discover two things: the first the time in which this St. Cyrill lived; 
Bell. de script. Ecclesiast.  for Bellarmine placeth him in the year 365: his words are, Sanctus Cyrillus Hierosolymae Episcopus, etc. St. Cyrill Bishop of jerusalem under Constantius, often cast out of his place, by the fury of the Arrian faction, but restored, and at last died under Theodosius. 
Surius in vit is Sanct.  But Surius puts him in the year of our Lord 340. Now the difference is not to be accounted so great, the one accounting from his birth till he 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 known; first, he is known from St. Cyrill of Alexandria, because this was but a Confessor, that of Alexandria a Martyr; so also was that St. Cyrill which was a Deacon: then also by their difference of Times; this of jerusalem being in the year 365, the other in 430. But St. Cyrill the Deacon was in the same time with this worthy instrument: yet they are easily distinguished; for this Saint was Bishop of jerusalem, the other did defend the faith in Phoenicia, in Heliopolis, whose Martyrdom (as Theodoret in his Ecclesiastical History relates it) was no less famous than Cruel, perpetrated by the Gentiles under Constantine the Emperor; 
Theod. Eccles. Histor. l. 3. c. 6.  for in that this St. Cyrill did break some of their Idols and Images, they not only killed him, but ripped up his belly, and eat his Liver; upon whom God did speedily manifest a terrible revenge: for the Teeth first, and then the Tongues of all that tasted his Entrails fell out, putrid and fetide, than their Eyes; and so all presently miserably died. Now this St. Cyril though he had divers bloody & malicious Enemies who would, if they durst, have acted as much upon him; yet he was by the all-ruling Providence, and protection of God, preserved from their fury.  
So these two things being cleared, let us proceed to write the actions of this worthy Saint. Constantius reigning, who was son to Constantine the great; this Cyrill succeeded Maximus, who was Patriarch in the same Metropolis: 
Ex Rom. Martyrol.  A man magnae Sanctimoniae, Doctrinae, Prudentiae, qui successit ob praeclaras rarasque animi, corporisque Dotes, (id est) Of great Sanctimony, Learning, Wisdom, who did succeed Maximus for his rare and excellent endowments both of body, and mind; who endured many heavy things for the testimony of Faith and a good Conscience, being often forced to forsake his place: and yet after all these storms, raised by the Devil's agents, he slept quietly in the Lord. Of whose undefiled faith the Synod of Sardis writing to Da●asus, 
Theod. l. 5. c. 9  have given a large and evident Testimony, which is to be seen in Theodoret; which because it is so prevalent to remove all the scandals of his adversaries, I have here set down.  
We have exhibited to the Church of Jerusalem, which is the Mother of all other, the most reverend and most Holy St. Cyrill, which was apppointed and approved by all the Bishops of the Provinces (as saith the Canon) and also waged many famous Combats with his Adversaries the Arrians, with admirable success and renown. He is said to have governed the Church singularly well, and it is known that he got the hatred of many for his great Charity and Compassion towards the poor, for this made him famous and envied; for in the time of a great famine, when as the poor were destitute of all helps, and means, and knew not where to find relief, they flocked all to this holy Patriarch, as to their utmost refuge: He was so liberal to them, that he gave them all he had: nay, so full of pity and compassion was this Father, that when he had nothing left him of his own, he took the Vessels and Church ornaments, and sold them to relieve the necessity of the indigent; so that he feared not to spoil the Temples Material, so that the Temples Spiritual might be furnished, imitating in this his action, the examples of St. Ambrose, St. Augustine, and others; and even for this act he wanted not many adversaries: yet for all their proceedings he justified the act, and was beloved of all pious and good men.  
Nicephorus says of this Father, 
Niceph. l. 9 c. 14. Eccles▪ hist.  that inter veteres Ecclesiae patres, etc. St. Cyrill is reckoned amongst the ancient Writers of the Church, and is reputed famous amongst the Defendors, and Champions of the Catholic and Apostolic Doctrine: for he was not only equal to very many of those strong Pillars of the Church, but their Senior, and held the Catholic Doctrine sincerely; and as he is mentioned of most Historians; as Socrates, Theodoret, Zozomen, Nicephorus, and others: So none speak of him, but with singular and honourable account: and when as Nicephorus speaks of learned and judicious men, as Pa●lus of Constantinople, Athanasius of Alexandria, Antonius of Egypt, Eusebius Bishop of Emissen, Titus Bostrensis, Basilius of Ancyra, 
Loco Citato.  Eudoxius, Acacius the successor of Eusebius of Caesarea, and St. Cyrill, who succeeded Maximus, and Ephrem Syrus, (saith he.)  
'tis also said, that St. Cyrill was not only endowed with parts requisite for the adornment of such a great Patriarch, but also with the Spirit of prophecy: For when as julianus the Emperor had given command to have the Temple of jerusalem rebuilded, and the charges thereof to be disbursed out of the common stock, St. Cyrill being at that time Bishop of jerusalem, remembering the prophecy of Daniel, and what our Saviour had confirmed in his holy Gospel, and told it to many, how that one stone should not be left upon another which should not be thrown down; 
Dan. C. 9 Ma●. C. 24. Luk. 19  said presently, all what is here foretold shall come to pass: the Bishop said it, and in one night there was such a terrible earthquake in jerusalem, which parted the very stones of the foundation, and so all the upper building fell down, and with the fall ruined all the contiguous houses: and whereas many of the jews came to behold what was done, suddenly there came down fire from heaven, and consumed all the Instruments and Tools of the workmen: So that what St. Cyrill had said, did come to pass. 
Socrat. L. 3. C. 17, & 20. Eccl●s. Hist.   
Nicephorus saith, that there was a Cross seen in the heaven of almost all the jews, by which this St. Cyrill did convert ma●y to believe on JESUS the Saviour of the world, 
Niceph. Lib. 9 C. 22. Eccles. Hist.  who died upon the Cross; and this St. Cyrill mentions in his Epistle to the Emperor Constantius: and others affirm, that GOD did by this sign add Confirmation to this worthy man, and gave efficacy to his Doctrine, So that what he preached of jesus which was crucified, was readily and cheerfully embraced.  
Theodoret saith, that Macarius being dead, and Maximus that followed him; 
Theod. lib. 2. 27  Cyrillus alacris & promptus doctrinae Apostolicae propugnator in Episcopatus gradulocatur, (id est) Cyrill the lively and prompt Champion of the Apostolical Doctrine was placed in that preferment. Whereupon the Arrians knowing, and indeed finding his undaunted spirit and courage; for the opposing of all Heresies, and defence of Piety and Truth, (as Sozomen relateth) raised sundry Calumnies, 
Sozomen. li. 4. C. 25. Eccles. Hist.  and spread abroad divers disgraceful reports of him, insomuch that they thought to have possessed the Orthodox Bishops of these his scandalous acts, and to have utterly eclipsed his glory: yet for all these projects and pretences, the Catholic Bishops, being 150, which held a Council at Seleucia, would not any ways confirm or ratify his deposition (as Theodoret testifies) nay, 
Theodor. lib. 2. C. 27.  they were so far from doing any thing against him, that they did resolve to proceed against his chiefest adversary, who was called Acacius, and excluded him from the Synod: and as Nicephorus who did write the Acts of the Seleucian Synod, and of this Acacius and his Favourites says, they did not nor should profess the faith Catholic, nor would they suffer any objections to be brought in against this famous Cyril: nay, moreover, those that were invited to the hearing the cause of Saint Cyrill decided, who had also determined his deposition, were not only not there nor was there any who answered for them, 
B●●on. Annal. Anno 359.  yet (as Baronius reports) St. Cyrill was driven from his place by the Arrians in the Council of Constantinople.  
Mark (saith Nicephorus) the admired integrity of this Cyrill, 
Ni●●ph. l. 9 c. 43.  who appeared to defend his innocency notwithstanding all his enemies bravadoes and menacings; nay, he was so far from being daunted, that he affrighted the hearts of all his enemies, so that they durst not maintain their forged accusations before so many famous and learned Judges: But when as they found the Emperor infected with their heresy, than they grew potent and impudent, and Cyrill being removed, Heraclius was brought in, and after him Hillarius, (as Nicephorus maintains) for they two administered the affairs of that Church until the reign of Theodosius, 
Niceph. l. 9 c. 49.  and then Cyrill was again restored, 
Niceph. l. 12. c. 16.  and how reverently and piously he determined all affairs belonging to that place is easily seen.  
And Epiphanius (who was the Hammer of Heretics) gives this Cyrill a worthy Encomium, in these words, Qui praeter Acacium Arrianum, cum multis aliis illius sectae Episcopis contendere religionis ergô non dubitavit, 
Epiph. lib. 3. Tom. 1. Haeres. 73.  that is, who not only not feared to encounter. Acacius the Arrian, but did Christianly and faithfully oppose divers other Heretical Bishops: nor is Saint Jerome wanting to commend him: for Cyrillus (saith he) F●rtissimus Christi athleta, orthodoxae fidei Assertor constantissimus etc. That valiant Combatant of jesus Christ, that most constant maintainer of the Orthodox faith, for many years together, strove for the propagation of Divine Truth, suffered various and heavy persecutions, exercised in these dangers from the beginning almost of Constantius Reign, to many years of Theodosius, 
Hieron. in Catalogo, script. Eccles.  yet all this while, in these manifold grievances kept his first resolution, and died in the faith at last. Thus he.  
And saith Nic●phorus, though the Arrians at that time by their flatteries, policies and suggestions, had corrupted the mind of the Emperor, though the Court was also all of that Sect, yet this Cyrill startled not; which was an infallible demonstration that he preached not Christ out of vain glory, or in hope of reward at Court, no● yet that he was desirous to follow the times, but that thee strove to keep the ●aith in a pure conscience, 
Niceph. lib. 12 c. 24.  as knowing that would be his recompense at last.  
Cardinal Bellarmine's testimony of him shall briefly conclude my discourse of this laborious and constant Ambassador in the cause of Christ. Saint Cyrill (saith he) after he was made Bishop of jerusalem, for his singular parts and Learning, 
Bellar. de scrip. Eccles.  the state of the Church at that time requiring faithful Dispenser's of God's Word: was often driven by the Arrians from preferment, yet did he hold the faith till his death, which was under Theodosius the Emperor. 
Inscriptis Sancti Cyrilli ante opus.  He preached every Sunday, and all the Lent every day with great pains, and profit.  

These are some of his Sayings.  

Sanctus Cyrillus Hierosolymitanus, Praefatio in Cat.  
Be not curious in things of vanity, seek not to know what's done in the City, what the King doth at the Court, what the Bishop in his Consistory, what the Priest in his Parish; it is high time to look into thyself, and then up to Heaven from whence thy salvation cometh.   

Idem 16.  
Some come to Church for fashion, others to meet their friends: this man upon one pretence, that man upon another: yet it's better to come so then not to come at all: in the mean time the net is cast out, the Word being preached draws in them which came with no intent to be caught at all; being thus taken they shall be preserved, for it is Christ that hath catched them, not that he may destroy them, but that being dead, he may bring them to life eternal.   

Idem Cat. 16.  
Let every good Christian say thus within himself; certainly, now the mystery of iniquity is wrought; the rumour of wars affrighten me; the Schisms and divisions of the Church are ready to distract me; the difference amongst brethren make me amazed; surely the end is not far off: Lord when thou comest, let me be prepared for it.   

Idem Cat. 16.  
What though thou suffer for Christ's sake? suppose that fire, and swords, racks and torture, be now ready to seize thee, hearken what the blessed Spirit of God the Comforter saith unto thee: Trust still in God, those are but flea-bite; continue but a while, and thou shalt be in Heaven for evermore.    

Here follow the Treatises of his which are called his Catechisms: by the Paris Edition, Anno 1631.  

1 An introductory to Baptism, and his Lecture out of Esay, upon that, Lavamini.  
2 Of Repentance, and of remission of sin, of the adversary of man. Lectures upon that of Ezechiel, Justitia justo.  
3 Of Baptism, Lectures upon that of the Romans, Know ye not, etc.  
4 Lectures upon that of the Colossians, Cavete ne quis vos, etc.  
5 Of faith, out of that to the Hebrews. Chap. 11.  
6 Of the sovereignty of God, of Heresies, and Lectures out of Esay, upon that, Turn unto me, ye Isles.  
7 Of the Father. Upon the Ephesians, for this cause.  
8 Lectures upon that of Jeremy, Deus magnus, & fortis.  
9 Lectures upon Job, upon that who is he?  
10 Upon that, and in one Lord Jesus Christ.  
11 Upon that, the only begotten Son of God. Upon that of the Hebrews, Multis, & multifariam.  
12 Upon that, He was incarnate, and was made flesh.  
13 Lectures upon that He was crucified.  
14 Lectures on Christ's Resurrection.  
15 Lectures upon that, He shall come again to judge the quick and dead. And of Antichrist out of Daniel, Aspiciebam, & Throni, etc.  
16 Lectures upon the Holy Ghost. Upon the first of the Corinthians.  
17 Lectures upon the holy Catholic Church, the Resurrection of the body, and the life everlasting. Out of Ezechiel. And the hand of the Lord was upon me.   

1 Lectures to those who are newly baptised, out of that of Saint Peter, Be ye sober and watchful, etc.  
2 Lectures upon the body and blood of Christ, out of that of the Corinth's. What I have received of the Lord, etc.  
3 Lectures upon that of Saint Peter, Cast away, therefore, etc.   
These were the pious and learned Works of this Father, which the Church hath always kept as a solid buckler against Heretics, and as a restorative to the faithful members of our Lord jesus Christ.    

An. Christi, 368. Sanctus Ephraem Syrus.  

S. EPHREM SYRUS.   
IT is not fitting that such eminent Lights should be hid under a Bushel, 
Gregor. Nyssenin vitâ Sancti Ephr.  but that their renowned and pious actions should be blazoned to the World for admiration and imitation; the time in which he died in the Church, was under Valentinian and Valens, He led a Monastic course of life, and was over the Church of Edissa, as Trithemius reports in his book of Ecclesiastical Writers: He was made Priest by Saint Basil the Great, borne he was of Christian parents in the time of Constantine the Great, a Syrian he was by Nation: even from his childhood abstemious, and shunned the appearance of evil: His parents in a Vision saw a fruitful Vine branch spring forth of Ephraems' mouth and they saw it spread, 
Ex vetustis. Graecis. Manuscrip. Anony●is.  as it were, into most parts of the world, and though all the fowls of Heaven came and eat of the fruit, yet still there remained a great quantity: this as they verily judged, showed how his doctrine of the true Vine jesus Christ should be so copious and delicate, that all Nations in all ages, might out of his Works gather nourishment, and yet there would be store enough for others that should come after: and certain it is, that this man had admirable endowments, whom all the worthy Fathers of the Church have so highly commended: it will not, therefore seem false what here is recorded of this Father, if so many worthy Writers may be credited: and it hath always been the custom of the Church, to celebrate the memory of pious and religious men; especially of those who did as this Ephraem, optabat enim non videri, sed bonus esse: he did not only desire to seem, but to be really good, whose mind was as a golden Ring all enchased and decored with rich jewels: hear therefore what a man he was, of whom Gregorius Nyssenus speaks thus, 
Gregor in vita. Sancti Ephr.  Celebrandus est mihi, igitur Ephraem ille, qui cunctis Christianis versantur in ore, that is, That Ephraem the Syrian must be praised of me, who is well known to all Christians in the World; neither is he ashamed of his Kindred, whose Virtues are as a general light to all, whose life and doctrine have made most men wonder at him, there are none but such as be ignorant of great Saint Basil, but know him. And as the same Father speaks, the praises which he gives this man, are not small, or such only as are worldly: neither doth he speak of his education or form of body, or comeliness of his person; but as he witnesseth they were, 
Idem ibid.  Actio & Contemplatio; Fides, Spes & Charitas, Pietas erga Deum, etc. that is, Action and Contemplation, Faith, Hope and Charity, Piety towards God. Meditation on the holy Scriptures, purity of mind and body, strict Mortifications, privacy of life, diligence in prayer, often changing his place by trials and hardness, a flying from evil, being instant in preaching, no lodging but the cold earth, an incredible austerity of life, poverty with singular Humility, merciful in a manner beyond humane condition, opposing, and indeed not enduring the Broachers of Heresies: in a word, furnished with all the gracious endowments that should be in the man of God; how zealously did He in His Writings by sundry places of Scripture, and several undeniable arguments detest those furious and mischief working Heretics, as Sabellius, Arrius, Apollinarius, Anomius, Novatus, and others: in so much that He was styled the Pancratiastes, or the unconquered Soldier of jesus Christ: 
Greg. Nyssen. in vita S. Eph.  For his great love to God and his Neighbours, the words of his own will, do sufficiently declare, which deserve to be engraven in Golden Characters; Nullo modo in tota mea vita contra Deum contumeliosus extiti, nec sermo stultus è labiis meis egressus est: Neminem in tota vita maledict is onerari; nec cum ullo▪ Christiano homine contentiosum me praebus: that is, By no means in all my life (saith he) have I reproached God, or suffered foolish words to fly out of my mouth, never did I burden any man with curses, nor did I ever show myself contentious with any: so that it doth plainly appear, what circumspection he had over his ways: He was wondrous studious in the Word of God; and made divers very comfortable and learned Commentaries; and he was wonderful eloquent to persuade men to embrace the Word of God; he kept his body and mind chaste and pure; as doth appear by repelling the shameless behaviour of a lewd woman, which being instigated by the Devil, thought to have enticed him to lust: but this grave Father, what with his exhortations, admonitions, and divine speeches, caught and overcame the Tempter; so that she, which had been light of behaviour by his fatherlike advice, proved a grave, modest, religious Matron; He would very often weep for and bewail the calamities of men, the loss of time, his inbred corruptions. He that reads but that one Tract of his of Humility seriously; will (if endued with any spark of grace) remove all pride and self-conceit, and will with that King, and this Father confess, That he is a worm, and no man, corrupted with sin and iniquity.  
Indeed, Humility for her excellency should be the sister of true Nobility: for God hath more respect unto them that with humbleness of heart, can cast themselves lowly before the presence of his Majesty. For as the lowliness of heart, maketh man highly in favour with God: even so meekness of words, maketh him to sink into the hearts of men; such was this our Ephraems condition of humility.  
Who shall read his book of Divine Love, whose heart will not be inflamed? For the greatest argument of godly love is to love that which God willeth and commandeth: and chose not to love that which God loveth not: And the true lover of God, (which is properly the charitable person) is under no rule; but he is Lord above all inventions, all precepts, and all commandments, that God hath given to man: for love is not confined or limited within any bounds.  
Who shall read his Tract of Chastity & Virginity, wherein it is praised, but will study to keep his body and soul free from adultery and lust, and say as Saint Paul did, that our bodies are the temples of the Holy Ghost? For Chastity is the beauty of man's life, consisting either in sincere Virginity, or in faithful Matrimony: For chastity, purity of life, continency, or refusing the corrupt pleasures of the flesh, and of this witty wicked world; are precious in the ●ight of our Creator: and do possess such as keep their bodies clean and undefiled; and in life and conversation refrain from evil. And who is he that hath any sense in him or faith, meditating his Divine Sermons of the last judgement, and Christ's second coming; but will speedily prepare himself to appear, and strive ever so to live as if he was presently to give an account of his whole life, for our whole life is nothing else, but as it were a glue, which in a man fasteneth the soul and body together, which proceedeth of the temperament of the Elements, whereof the body is made, which if it be not violently melted before, through our own distemperance, or loosed with the moisture of our own merits; or suddenly consumed with the love or hate of God, weareth away through age of the body, and so at length comes to nothing: Life is of its own 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 Death's help? 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 joys little, and our life deplorable.  
For the manner of his life, it was solitary; for he would say, by this means, 
Gregor. N●ss●n▪ in vit. Sancti Ephr.  Ex turbulentis hujus saeculi perturbationibus ac procellis liberari, etc. that is, He was freed out of the turbulent turmoils and storms of this World, that he did sweetly enjoy his thoughts without distraction, that he was the more fit for divine Contemplation and study. Yet he often removed, but it was still to do some notable service for the Church of Christ. He went to the City of Edissa, to visit the Churches, and to meet with some learned Father to confer, but by the providence of God he met with an Harlot, who was impudent, yet witty, this Ephraem presently turned his eyes away not willing to behold her; but she the more earnestly looked him in the face to whom he spoke, Oh woman, why do you so greedily gaze on me, to whom she readily replied, Ex te viro ego sumi: I am come from your loins, why then do you cast your eyes upon the earth, out of which you were taken, and neglect me? well he rejoiced that GOD had sent him good counsel from the wicked.  
But not staying here he went to Caesarea of Cappadocia, where he both heard and saw that sweet Trumpet of God's glory Saint Basil, whom he entirely reverenced, here he desired of God to give him ability of utterance to preach to the people, which God gave him abundantly, he did not any ways affect praise, so his will runs: Nulla Ephraem cecineritis carmina, etc. that is, sing no Verses in commendation of Ephraem, bury me not with any lofty Linens or Ointments, raise no Monuments or Tombs, for I am a sojourner and a stranger here as all my Fathers were, Psal. 39 He was wondrously merciful to the poor, for though he had not of his own to give, yet by his sweet and attractive Sermons, he stirred up the hearts of others to relieve them: he was of so Angelic an Aspect, that his Dovelike simplicity, his compassion and integrity was easily deciphered in his countenance: Gregorius Nyssenus compares him with Abel, for offering sacrifice to God, 
Gen. 4.  which was his soul and body, as an acceptable sacrifice; to Enoch for his constant walking with God: to Noah, for his never making shipwreck of Faith and a good Conscience. To Abraham for leaving his own, and going forth by God's promises. To Isaac being willing to lay down his life for the Gospel. To jaakob for supplanting Esau, so he the Heretics: and for blessing the people at his death. To joseph for Chastity; and especially for distributing the pure wheat of GOD'S Word wi●ely to the famishing souls: in many things to Moses for striking the Rock, and bringing forth water from the flinty stone: so he by the Rod of God's Word did fetch tears from hardhearted men; and brought many to repentance. To josuah, for bringing many into the spiritual Canaan: to Samuel, for devoting his youth to God. To Elias, for reproving false Teachers: to Elizeus, for abundance of the spirit; to Saint john Baptist, for living in the Wilderness; and teaching men to repent: To Saint Paul for his manifold sufferings, and indeed it is hard to say, wherein he was defective: at the time of his death he denied to have any cost bestowed upon him, but willed them to give it to the poor. And a great man having prepared a rich Vestment for him, said, That piety should be respected before poverty; and so did not give it as Ephraem had willed him: but he 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, 
Greg. Nysse●. in vit.  Perfice, Homo, quae dudum promisisti, Perfect that which whilom, o Man, thou didst 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 quam mors, a sleeping in the Lord, quietly and comfortably in fullness of days, and was buried by the Monks that were his Disciples: I could be tedious, if I should largely and particularly express the praises that many Writers afford Him: 
Bas. in Hex. divin. opific. Hom. 2. Hieron. in Cat. so●ip Eccles.  Basil the Great says of him, that distabat à mundana sapientia, He affected not worldly wisdom; Saint Ier●me says, that He came to be of that fame, that next to the Scriptures, his Works were publicly read: 
Theodor. Hist. Eccles▪ l. 2. c. 30 Zozo. l. 3. c. 15  Theodoret styles him a most admirable man, an excellent Writer in his fourth book, Chap. 29. Zozomen saith of him, that about that time, there lived one Ephraem Syrus, a man excelling others, and a singular ornament to the Catholic Church; 
Hist. Trip. l. 5. c. 45.  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 excellency of Faith.  
As the body is more worth than the raiment, so the soul more worth than the body, 
Ephraem Syrus de side, p. 74.  and faith in Christ more excellent than all: get therefore that in thy soul which may get him, who is the rich clothing both of soul and body.   

Upon earnest, though late repentance.  
Despise not an old man who desires to come to the haven; though he comes late, 
Ephraem Sylli senten. p. 214. Tom. 2.  yet he comes in time▪ God rejected not those that come at the eleventh hour, thou knowest not but that he may have his penny as well as the first.   

Of perseverance in Grace.  
The resolute Traveller knows that his journey is long, and the way dirty and dangerous, yet goes on in hope to come home to his house: so let the Christian, 
Ephraem Syrus de virtute, c●p. 4. Tom. 2.  though the way to Heaven be narrow and difficult, though it be set with troubles and persecutions, yet let him go on till he hath finished his course with joy, for Heaven is his home.   

Of the neglecting the Souls welfare.  
He that feasts his body with banquets and delicate fare, 
Ephraem Syrus in illud, attend tibi, c. 6. Tom. 2.  and starves his soul for want of spiritual food, is like him that feasts his slave, and starves his own wife: therefore rejoice rather with thy wife and keep under thy servant, and so all shall be safe.   

Of coming to Christ.  
Stay not away (o my soul) from him though thou be'st wounded, for he came to heal; though thou be'st lost, for he came to seek: let not thy diseases affright thee from the Physician; 
Ephraem Syrus in peccatorem & Pharisaeum p. 550. Tom. 2.  for he calls those that are sick and maimed: if thou diest uncured, it is thy own fault; his mercy and goodness is open freely to thee, as to Mary Magdalen, and the penitent Thief.    

His Works are contained in three Tomes, which contain matters of several subjects, all full of Divinity printed at Antwerp, 1619.  
Bellarmine doubts of many of them, 
Trithem. descrip. Eccles. fol. 20.  Trithemius doth thus record them.  

1 Of the Holy Ghost, one book.  
2 Of compunction of heart, one book.  
3 Of Contrition, one book.  
4 Of Penitence, one book.  
5 Of the strife of this World, one book.  
6 Of the Day of judgement, one book.  
7 Of the Resurrection, one book.  
8 Of the blessedness of the Soul, one book  
9 Of Thoughts, Homily, one.  
10 Of the difficulty of preaching, one book.  
11 Of celebrating the mysteries, one book.  
12 Lamentations for the City of Edissa.     

An. Christi 370. Sanctus Basilius Magnus.  

S. BASILIUS.   
THe life of this great St. Basil is of worth and rarity, that it is not only fit for imitation, but also admiration; and therefore I have excerpted it partly out of his own works, and partly out of those funeral Sermons which have been made for him, by St. Gregory Nyssen, and Gregory Nazianzen, the one his half brother, the other his most faithful and worthy friend, as also out of St. Hierome, Amphalochirs Bishop of Iconium, and Helladius Bishop of Caesarea, and successor to St. Basil: I also take some passages out of Metaphrastes, Suidas, and Cardinal Baronius. A Writer saith of this St. Basil, that he well deserved the name of Great: for he was Magnus ingenio, Magnus Eloquio, Magnus Sapientia, Magnus Sanctimonia, Magnus Divina gloriae propugnande, propagandaeque Zelo, Magnus adversus Hareticos Constantiâ, Magnus dein omnibus rebus & negotiis. (idest) He was great in Wit, great in Eloquence, great in Wisdom, great in Sanctity, great in defending, great in propagating Gods glory, great inconvincing Heriticks, and great in all his employments and undertake.  
He was born in Helleno-Pont in the Island of Pontus, of Noble, Wealthy, and Holy Parents: 
Birth.  his Father's name was Basil, his Mother's Emilia; they had ten Children, whereof the eldest was called Ma●rina, who died a Religious Virgin: such as the trees were such were their fruit, for all their offspring are commended for piety and holiness. His grandfather, and great grandfather endured heavy miseries and afflictions for Christ's sake under the reign of the Emperor Galerius Maxim●s, a sworn enemy to the Christians: in his time these kept close in Deserts and Caves, and endured all hardness, as well for their lodging, apparel, diet, as also expecting each moment when they should have been apprehended, and at last suffered constant Martyrdom for Religion. So you see this St. Basil proceeded from an holy and religious progeny, and what more is, he was a grace even to them. He was of a rare wit, and grave judgement, sweetly composed behaviour, wondrously modest: he got learning first at Caesarea, then at Constantinople, than he went to Athens. where he gained and held the love of Gregory Nazianzen: Well, he was wholly bend to the study of Theology, ●nd therefore left Athens, and went into Egypt, to see and hear one Porphyrius read Divinity; and here he stayed one whole year.  
He was of an excellent constitution, but with much watching, praying, reading, fasting, and spare diet: he did much wear down his strength. He left this Porphyrius, and travailed to see jerusalem. He converted his Master Eubulus to the Faith of Christ, so that he travailed with him to jerusalem, where lodging at Antioch, at one Libanius his house, a great rich man: this Saint Basil expounded to this Libanius some of Homer's verses, wondrous difficult to be understood, with such readiness and wit, that he even astonished this Libanius, so that he made them a great banquet; but Eubulus and Basil feasted with nothing but mere bread and water: and this St. Basil strove to have won this Libanius from Idolatry to Christianity, but could not, so deep was his wilfulness: but he gave admirable directions and instructions to the young men concerning their behaviour and deportment in their studies; and so took leave of Libanius, and were wondrous kindly entertained of the Bishop of jerusalem, and were by him baptised.  
Having ended this journey they returned to Antioch, where Meletius the Bishop made this Basil a Deacon, and being ordered, he showed by his able parts what a Prelate he in time would prove, for Antioch was filled with his fame, so that he went to Caesarea a City of Palestine, where Hermogenes the Bishop consecrated him a Priest, who presently dying, all men's expectations were upon Basil to have succeeded him, but Factions arising, one Eusebius a Catholic Christian, but puffed up with envy and vainglory, succeeded Hermogenes, and this Eusebius perceiving the admirable parts of Basil, and withal the people's affection to him, began to hate him, so that Basil retreated into Mataria, beyond the River Iris, a solitary place of Pontus. Here he stayed some certain years with Gregory Nazianzen, where they led such holy and godly lives, that they were esteemed rather divine than mortal. St. Gregory in his 8. Epist. hath lively described his life with S. Basil. Here they were both driven to that exigency, that if it had not been for S. Basils' mother Emilia, they had there perished. Here St. Basil gained many scholars, and was famous as well for his Doctrine, as his pious example: and in this place they had matter enough to exercise their patience, not only from their poverty, but also from their adversaries: for it happened that Musonius Bishop of NeoCaesarea dying, when there were public meetings for the election of another Bishop, that might be worthy the place, as St. Gregory Thaumaturgus was, they all pitched their thoughts upon this Basil, which so galled the Heretics of that place, who knew his Doctrine would overthrow theirs, & his life shame their doings, that they presently with all the policy they could, raised slanders and opprobrious disgraces against this man. But Basil like another Lamp had so enlightened all Pontus with his virtues, that though Valens the Empeperour favoured the Heretics, and though they did waste the Eastern Churches, and daily accuse this Basil: nay though this Basil was hated of Eusebius before, and seemed to be well content with a solitary life: yet as if stayed up at this time by God, he reconciles himself to Eusebius, who ever after highly loved and esteemed him: and being departed this life, all men concluded that there was none so worthy of this place as St. Basil: so by their choice, and by the advice of Gregory Nazianzen, he yielded to their requests, and proved a worthy shepherd to that flock, as well by truly feeding them, as by driving away all Heretics, which were as Wolves to devour the Church.  
But scarce was he settled in this Bishopric, but there arose a mighty famine in this City: the rich and Merchants would not part with their provision, so that there were miserable complaints made by the poor. St. Basil to mitigate this grief, did whatsoever he could, for he sold all his Lands and other goods, and freely distributed them to the poor, as well Iewes Children as Christians: the goodness of this man stayed not here, but as he had made himself an example to all; so he frequented the public places, and there exhorted the rich by several places of Scripture, and sweet speeches, 
Greg Naz. in laud. S. Bas.  to distribute to the poors necessity; so that at last he got provision for the needy. He was also as careful to see the sick provided for; and he caused public places to be erected for their maintenance, and would often not only visit them, but also administer to them. Some there were that hated him even for these worthy deeds, but he left not off, but proceeded the more courageously, because he was opposed; for virtue is always envied, yet it faints not.  
julian the Emperor having known him at Athens before sent and desired him to write to him, but though he was Emperor, yet because of his Apostasy, this Basil would not entertain any courtesies from him; whereupon this Apostata intended when he had finished the Persian War, to have put this Basil and Nazianzen to death; but he failed, for he died miserably in that war: nay, when Valens the Emperor persecuted the Orthodox Christians, and had removed some, and had put 80 Priests into one Vessel, thinking to have burned them in the Sea; this Valens meeting St. Basil, spoke him fair, and afterward sent to him by several messengers to win him to that Heresy, yet nor the threats nor promises of this Emperor could once stir or move him. Then Modestus his Praefect commanded him to be brought before him, which was performed, and Basil being come, the Praefect looking sternly upon him, told him, he wondered that he could stand before him so impudently: and art thou only he that opposest the Emperor? to whom St. Basil answered, he wondered that he should so tax him of Impudence, when as he was free; but he was bound to obey the King and Emperor of heaven & earth: but saith the Praefect, will you, nile you, you shall be made to obey: for know you not who we are that command it? no body, said St. Basil, while you do command such things: Know you not said the Praefect, that we have honours and preferments to bestow upon you? but said St. Basil, they are but changeable like yourselves: then the Perfect said, none of the Christians ever answered him so: perhaps said St. Basil, you never examined a true Bishop before. Upon this the Perfect all in a rage, threatened to confiscate his goods, to torment him, to banish him, or to kill him: to whom St. Basil made this answer, he need not fear confiscation, who hath nothing to lose; nor banishment, to whom only Heaven is a Country: not torments, when his body would be dashed with one blow: nor death, because it was the only way to set him at liberty. Thus they parted, only St. Basil had that night given him to resolve what he would do, but he was the same next morning. The Perfect related all to the Emperor, how he lost his labour in examining this Basil, whereupon the Emperor thought to have disturbed him, even in the performance of holy duties in the Church upon a Twelfthday; but suddenly coming in, and seeing the Reverend carriage of the Bishop, and the Priests about him, all seeming as glorious stars, he made a large offering; but Basil refused it, as coming from an Heretic. The Emperor was so suddenly taken with a swimming giddiness in his head, that he was fain to be upheld by the hands of his Courtiers; and after speaking with this St. Basil, he was so mitigated, that he was intended to have proved favourable to all the Orthodox Christians: but such was the uncessant malice and policy of the Heretics, that they procured that Valens banished this Great and famous Basil.  
And now it was expected that the Emperor's decree should be fulfilled, to the grief of the people, and to the joy of the Heretics, his adversaries; but God crossed this, for the same night the Physicians had laid the Emperor's son Galate down sick of a doubtful disease; whereupon the Empress told Valens, this is a just revenge from God, inflicted for the banishment of St. Basil, whereupon the Emperor called for him, and said to him; If thy prayers be right and faithful, pray that my Son may live: to whom St. Basil replied; If you would be of the same faith, your son would be well: his son did recover, and Basil went home; but shortly after the Emperor caused the Heretics to pray for his son; it was performed, but to the grief of the Emperor afterwards, for his son speedily died.  
The Arrians insisted and urged that there was no hope of good success as long as Basil stayed at Caesarea: whereupon it was decreed again to have him banished●, but when the writing was brought to Valens, to confirm, the pens would not write, being often tried, and the Emperor could not write, he was so amazed and convinced in his own judgement, finding that God did protect this Basil.  
Many and great were the troubles and trials of this great Bishop, but he still kept his faith and constancy, and never was moved by fear or favour, it was not the frowns nor promises of great Ones that could taint Him, he desired heavenly, not earthly contentments. So having been Bishop of Caesarea and Cappadocia eight years, and an half, and some odd days, he departed this life with these words, Into thy hands (O Lord) I commend my spirit: he was buried with great state and lamenting, by all the Inhabitants of Caesarea, as well jews as Christians; but above all the Physician which Saint Basil converted from Judaisme to Christianity, showed his depth of sorrow.  
The Church of God is enriched with the rare labours of this father. Saint Gregory Nazianzen writing of this Saint Basils' works avers thus much of him, Neminem ante ipsum adeò divine, adeoque securè sacr as litter as interpretatum: That before this man, none ever did expound the sacred Scriptures more divinely, or more safely: and the same Father calls him elsewhere noless then, Vinculum pacis, Tubam Veritatis, Clarissimum Reipub. 
Greg. Naz. in laudem S. Basil  Christianae oculum, virumque cujus doctrinae moribus, & doctrinae mores rectè concinuerint. The General Peacemaker, Truth's Trumpet, the bright Eye of the Christian World: and a man, whose life and learning did in all points justly concentre.  
Gregory Nyssen styles him thus, Prophetam & Sancti Spiritus Interpretem, 
Greg. Nyss. in Orat. de Basil.  Generosum Christi Militem, Excellentem Veritatis Praeconem, Invictum Catholicae fidei propugnatorem: that is, a Prophet, an Interpreter of the blessed Spirit, a truly valiant So●idier of Christ; an excellent Preacher of the Truth; an unconquered Defender of the Catholic Faith, and that for valour and for strictness of Life, he was another Elias, or like Saint john Baptist.  
Saint Ephrem saith, 
S. Ephraem Orat. Panegyr.  that Saint Basil was so beloved of God, that he was kept in the midst of all dangers, as an other Noah, and as Moses Aaron and josuah.  
simeon Metaphr astes names him, Praeclarissimam Ecclesiae facem, splendidissimum purae Veritatis solemn, qui suorum claritate radiorum omnes orbis terrarum or as illustret: and also Excelsam Dei Columnam, Theologiae I●bar, legitimum ipsius sapientiae filium. Consummatam Intelligentiae perfectionem, Patris aeterni Legatum, Divini verbi Tubam, Donorum Spiritus Sancti Dispensatorem fidelem: that is, The resplendent torch of the Catholic Church, a bright Sun to the truth; by whose lustre and brightness all the parts of the world are enlightened, a main Pillar for the truth of God, a bright beam of theology, the very son of Wisdom, the perfection of Understanding, the Ambassador of the Eternal Father, the trumpet of God's Word, a faithful Steward and Dispensour of the gifts of the Holy Ghost. Thus do these, and so have many others of the Primitive Fathers celebrated this Saint Basills' praise. Cardinal Bellarmine speaking of his Works, calls them no otherwise then Basilii Magni opera praeclarissima, the most famous works of Saint Basill the Great: 
Bell. de script. Eccles. p. 119.  he flourished under Valens, died under Gratianus, as Saint Hierome in his Ecclesiastical Writers doth testify.  

Saint Basils' Sayings.  

To know thyself is a difficult consideration. For as the eye can see all things but itself, so some can discern all faults except their own.  
Divine Love is a never failing treasure: he that hath it is rich, and he that wanteth it is poor.  
The love of God is an excellent ointment to cure the infirmities of the mind, and clear the eyes of the understanding.   

Basil. in Hexamero.  
He that will●know true love, let him learn to love Christ, for Christ is love.   

Basil ibid.  
Divine love is a never failing treasure, he that hath it is rich; and he that wants it, is poor.   

Basil in hom.  
What shall I do? shall I pull down my Barns? Who doth not pity his unhappiness? He wants in abundance, and is troubled with too much wealth, and is unhappy in his present prosperity: and as his field brought him a great increase, so that increase did augment his care and trouble.   

Basil in Hexameron.  
There are three things which nourish Humility: daily subjection, consideration of our own frailty, and the hope of reward.   

Basil in Hom.  
Every Hypocrite is like Simon carrying the Cross on his shoulders: they afflict their bodies with corporal abstinence, and yet through the love of glory they live to the World.   

Basil ibid.  
Three things do settle a wand'ring mind, watching, me ditation, and prayer, the assiduity and fervency whereof do establish and settle the soul.  
He being asked why we should love those that speak ill of us: 
In Regu● fall. disp. q. 76.  answered, Because for their sakes it is, that we are blessed, according to those words of Christ, Blessed are ye when men speak evil of you, Mat. 6.  
He likewise being demanded of Eubulus the Philosopher, what was the definition of Philosophy? answered, The meditation of death.  
He being demanded again, 
Roswed. l. 1. p. 153.  Quis est mundus, made this answer; 
Ibid.  Qu● est super mundum.  
Saint Basil speaking of the joys of Heaven, saith, of the sweet harmony that is there, the sweet melody, the heavenly music they enjoy would ravish a soul on earth, if it were but capable of it: nay, farther he goes; and says, that it is sweeter than devotion; more sweet than contemplation, and far sweeter than all things in this earthly Mansion.   

Sanctus Basil▪ in Psal▪ primum,  
When he had read the Bible over, saith, that it is a Physicians shop of preservatives, against poisoned Heresies: A pattern of profitable Laws, against rebellion's spirits; a treasury of most costly jewels, against beggarly rudiments; a foundation of most pure water springing up unto everlasting life: The original thereof being from Heaven, not from Earth; the Author being God, not man, the matter verity, piety; purity, uprightness. The form is God's Word, God's testimony, God's Oracles are effects, light of understanding, repentance from dead works, newness of life, peace and holiness the end and reward of the study.  
The same Basil hearing of a Senator that had renounced the World, 
Ibid. l. 1.  and yet retained unto himself, some part of his means to live within a Cloister, told him, that he had left to be a Senator that was not made a Monk.    

I have here set down his Works as they are contained in four Tomes printed at Basile, in the year of Grace, 1540  

Tome 1.  
1 Homilies upon the work of the six days, being eleven in number.  
2 Homilies upon the Psalms. 17.  
3 Homilies of several Arguments. 28.   

Tome 2.  
1 Of Virginity, two books.  
2 Of Paradise, one book.  
3 Against Eunomius three books.  
4 Against Sabellians and Arrians.  
5 Of the Holy Ghost, one book.  
6 Of free will, one book.  
7 Of Baptism, two books.   

Tom 3.  
1 Sermons, seven.  
2 Of the judgement of God.  
3 Of the Confession of Faith.  
4 The sum of Morals, 80.  
5 Questions largely explained.  
6 Questions shortly explained.  
7 Monastical Constitutions.   

Tome 4.  
Epistles of Saint Basil, and Gregory the Divine, 180.  
2 An Epistle to Chilo of solitary life.  
3 Other Epistles of the same.  
4 An Oration against them who calumniate those which say there is a Trinity.   
Cardinal Bellarmine thinks as Saint Hierom, that there are but nine Homilies of Saint Basils', the other two he supposes to be Gregory Nyssens: and so this great Light went out, whose memory will ever be fresh and honourable among the faithful.    

An. Christi 390. The Life of S. Gregory Nazianzen  

S. GREGORI NAZIANZEN   
GRegory first Bishop of Sasima, a little City in Cappadocia, then of Nazianzen in Cappadocia, and then of Constantinople; whom the Grecians for his singular learning and authority, first after Saint john the Evangelist, surnamed the Divine, was a living Library of Philosophy and Divinity, and the most eloquent Orator of his Time, attaining to the high stile of Polemon Laodicenus a most famous Sophister. So that as men exceed beasts in the ability of speech, so he excelled others in the faculty of Eloquence and sweetness of speech; whereby he alured men's minds, inclined their wills and affections, defended the poor and oppressed, comforted the afflicted, and got himself a general fame and good opinion: using it also to the edification and instruction of others in Divinity; For his eloquence was but the expression of his divine contemplations and conceptions. Non enim tam nos ratio juvaret, nec tam esset in nobis manifesta, nisi quae ment concepimus, proffer etiam loquendo, possemus. Ipsa vitae praecepta, ets● natura sunt honesta, tamen plus ad formandas mentes valeant, quoties pulchritudinem rerum claritas orationis illuminat. Reason would not be so helpful to us, nor so manifest in us, unless we could by speech express our conceits. Even moral precepts of life, although naturally honest, yet are more powerful to fashion minds, when clearness of speech doth illuminate their beauty. And in this faculty this famous holy Saint was most powerful; so that it may be said. Veram animae illius pulchritudinem in oratione ●lucere, hanc illius comitem ac ministram. The true beauty of his soul did shine forth in his eloquence, Rhetoric being both his companion and servant.  
And to the higher increase of his glory, he was a familiar friend to Basil the Great, and St. Hierome was his Scholar for Divinity, moreover he was of so great authority & estimation in the Grecian Church, that whosoever durst oppress his testimony was accounted and suspected for an Heretic, and generally he was a man of so great learning, integrity and eloquence, that his Adversaries durst not contradict his assertions, so that Gregory's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or affirmation was a confirmation and authority to prove any point of Divinity. He loved and adored solitude and the Monastic Life, and when for his excellent Learning and sanctity of life, he should have been made a Bishop, he retired himself into obscurity, desiring rather to lead a poor religious life, than to be advanced to popular Honour. But Omnipotent God would not have so clear a Light of Religion, which might illuminate many souls, hidden under the bushel of a Monastic life. Being therefore by divine providence discovered and found out, he was by the people made a Bishop, and afterward to excuse his former flying and retiring, a solemn 〈◊〉 was composed, i● qua ars artium animarum regimen ostenditur, showing that the government of souls, is the Art of all Arts. For his great Learning and sanctity of Life, he was called Gregory the Great, before Pope Gregory was so styled. At the last growing old, and uncapable of Episcopal Government, having constituted another Bishop in his place, he returned to his former solitude and Monastic Life.  
He lived in the Reign of the Emperor Theodosius, Anno 390.  

Gregory Nazianzen his Sayings.  
We should walk in the middle way between fearfulness a●d rashness, 
Gr. Na●. in apo.  that we may be more modest than they are, who ambitiously aspire to undeserved honour, and more confident than such as decline all good actions for fear of being censured.  
In a great multitude of people of several ages and conditions who are like a Harp consisting of many strings, 
Greg. Naz. in apol.  it is hard to give every one such a touch in words and preaching, that they may all be pleased, and none offended.  
A spark of envy will sooner inflame the mind, 
Greg. Naz. in apol.  than the flames of virtue can warm the affection. For a little Wormwood being cast into a great deal of Honey presently maketh it bitter, but twice as much Honey mingled with Wormwood will not make it sweet.  
Better is that spiritual warfare which doth make one drawn ere to God▪ 
Greg. Naz. in apol.  then that peace, which doth separate from God.  
The Art of Arts and Discipline of Disciplines is government in a man, 
Greg. Naz. in apol.  who is of all creatures most various in manners and divers in will.  
The chief wisdom is a laudable life and a pure mind before God, 
Greg. Naz. in apol.  whereby the pure are joined to him that is pure, and the holy to him that is holy.  
He that for a virtuous course of life begun desires to be praised, 
Greg. lib. 8.  he eats the fruit of his tree before it is ripe.  
Thus Gregory Nazianzen used to say, that God required but three things of every man that should be saved: First, faith and confidence in God. For Faith is the gift of God, and breathed by the Spirit of God, into the hearts of those that be the children of God. And through a lively, quick, and fruitful faith, we have our first entrance unto God: but the faith that is without good works is not a lively, but a dead faith▪ and therefore now not to be called faith, no more than a dead man is to be called a man.  
Secondly, continence in his tongue. For the tongue is a slippery and nimble instrument, whereby commonly the treasures of the heart are in such wise unlocked, and laid forth, and spread abroad, that not only thereby friendship is greatly engendered, earthly treasures increased, the life quietly established, perpetual praise and everlasting felicity obtained, but chose friendship is decayed, worldly riches are diminished, the life most miserably wasted, infamy and immortal pain is thereby purchased. The tongue if it be well used, is the most precious member of a man; but otherwise the most detestable, pernicious evil, and full of pestiferous poison: And it is most plain, that the heart within is very filthy, and foully defiled and corrupted, whensoever the tongue is wickedly ●ent, and utterly unclean, by filthy and wicked speeches.  
Thirdly, Chastity in his body. For Chastity is the beauty and glory of a man: a chaste heart, (which is only seen and approved of God) is most precious and blessed in his sight; and therefore deserveth of all men, so far forth to be well judged or else condemned, as the words uttered from the mouth, the manner of outward gesture, the usage in eating and drinking, and the order of apparel, seemeth to be honest, modest, temperate, and seemly: And Chastity without Charity is a Lamp without Oil; take the Oil away and the Lamp giveth no light: take away Charity, than Chastity pleaseth not at all. Therefore that man whose mind is wholly dedicated to the use of virtue and chastity of life, and despiseth the vanities of this life; most certainly prevaileth and obtaineth salvation in the end.   

He composed Works in prose and verse, containing 30000 Verses, as namely annotations on the first Chapter of Ezechiel, and a Sermon on the contention of the Maccabees, also on the Pharisees question concerning Divorce. One Homily beginning, Jesus qui piscatores: and on the passion and death of Christ out of the four Evangelists A Tragedy entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Or Christ suffering. He writ also in favour of the younger Christians, prohibited by Julian the Apostate to study any Grecian Arts, besides many other divine Poems, that young men learning them instead of the Greek Poets, might attain t●e knowledge of the Greek Tongue, and of versifying.    

An. Christi 370. Sanctus Epiphanius  

S. EPIPHANIUS.   
THere were many of this Name, and therefore it will be convenient and profitable to the Reader to know them, that thereby this famous Father may be distinguished from the rest, and nothing attributed to him, but what doth truly belong to him. There was one that was called Epiphanius Scholasticus, because he translated the Tripartite History of the Church out of Greek into Latin: as Cassiodorus testifies, there was a second that was Bishop of Selybria, otherwise called Olybria, which writ an oration against the burners of Images, 
Possev. Appar. sac. pag. 509.  (as Possevinus saith) another was called Vlpianus a Sophister, as Suidas reports. A fourth of this name there was, who in the acts of the second Nicen Council, affirmed that Eusebius of Caesarea, had in his Commentaries on the Psalms spoken some things of the inequality of the Father, and the Son, which did relish of arianism, and specially upon those words of Psalm the foureteenth, Dixi Domino, Deus me●s es Tu: I have said unto the Lord, Thou art my God. The fifth of this name was this reverend Father, whose Life and Actions I now describe, who was Bishop of 〈◊〉 in Cyprus, whom St. Hierome and other famous Historians have largely and highly commended.  
Read his Life therefore with a care, and purpose to imitate his piety and virtues: He was borne in a Town of Phoenicia, not far from the City which takes her name from Eleutherius: borne he was of poor and obscure Parents, and his father died when he was young, and so he was le●t with his mother and his sister Callitr●pe to be brought up: but they having but short means were not able to nourish him, and themselves, had not Tryphon took compassion on them, who adopted this Epiphanius for his own son, and did likewise allow a sufficiency of provision to his mother, and sister during their lives. Therefore saith a wise man give unto the good, and he will requi●e thee again, or lend it unto others; but give to the evil disposed, and he will beg and crave more; neither have compassion on the needy: for he that may give, and giveth not, is utterly an enemy: And he that promiseth forthwith, and is long ere he do it, is but a suspicious friend's what need words to our friends, when we may succour them with works of our Alms▪ It is not right that we render those who are in necessity only our tongue, which is the worst thing without; of whom we receive the Heart, which is the best thing within: Nor yet when thou hast bestowed thy Charity, boast not of thy good deeds, lest thine evil be also called to remembrance, and laid to thy charge: But remember this, that a virtuous and charitable Hand is not bound to make the Tongue a fool.  
Now I cannot but praise God who hath raised many a famous instrument for the good of his Church, out of poor and mean families: He takes the poor from the Dung hill, 
Psal. 113.  to set him with the princes of his people, saith that Princely Prophet; and here poverty is not to be despised or ●lighted, nor men to be disparaged by the means of their families. A man were better live poorly, being assured of the bliss of heaven, than to be in doubt thereof, possessing all worldly riches: For no man is poor, but he that thinketh himself poor.  
This Triphon was a Ie●, well instructed in the Law of Moses, who as most thought, took this Epiphanius unto him, to marry him to his only daughter; so this Ep●phanius did live with this Triphon, and grew in years, and obtained an excellent knowledge in the Hebrew: thus it pleaseth God to make room for those whom He intends to advance. Well, God so disposing all things, this Triphon and his daughter both died, and this Epiphanius was left with their whole estate, which was very large, by Triphon's only appointment. Enjoying this fair estate, with the affluence of all contentment (his Mother also being dead) he took his sister into his house, and lived wondrous pleasantly. It so fell out that on a time this Epiphanius going to the Town in which he was borne, by chance there met him a Man, a Christian by Religion, whose name was Lucianus, famous for his Learning and Virtue. God doth use to dispose of Times and Persons: It was well for Epiphanius that God lent him this fair occasion to embrace Christianity. This Lucianus led a Monastic life▪ strict and holy the professors of it were in those times, and followed it only, that they might the more sweetly and quietly addict themselves to prayer, meditation, and reading▪ neither was it less commodious for writing, and to shun the snares and tentations of the World; to subjugate the flesh to the spirit, and to mortify sinful lusts and affections; so being by this man instructed in Christianity, he was, together with his sister, baptised into the Faith of Christ jesus, by the Bishop of that place: and so having disposed all his goods to the poor, he with Lucianus embraced a Monastic course of ife. This Lucianus put him to Hilarion to learn, whose Manners and Learning Epiphanius so imitated, that he made the virtues of so great a Master more conspicuous: He increased wonderfully in Learning daily; so that people began from all parts to resort to him; so that his Fame being grown to such an height, he could not enjoy that privacy in that course of Life which he desired. Upon this, he made a departure into Egypt, where he also was highly esteemed for his rare gifts and endowments: From hence, after some time he returned to his own place; where being come, and knowing that Hilarion was sailed to Cyprus, having a great desire to see him, Epiphanius sailed to Paphos, and at the first meeting with Hilarion was almost overcome with joy: presently Hilarion appointed him to go to Salamine; and so it fell out, that that Church at the same instant being void and destitute of a Pastor, the faithful Christians by prayers having entreated God that they might have one that was faithful: instantly Epiphanius presented himself in that place, and by the prediction of Pappus Bishop of Cytria, an holyman of life, and specially God disposing it so, Epiphanius was apppointed the man, who modestly at first refused this imposed dignity; but afterwards was made Bishop of that See, in which he so lived, 
Poss●●. Appear. sacr. p 510.  that as one says well of him, vitam Doctrina, Doctrinam vita Comprobaret, that his Doctrine approved his Life, and his Life defended his Doctrine: he was, as the same Writer speaks, semper Haereticor●m acerrim●s oppugnator: always a sharp opposer of Heretics, witness that admirable and painful work of his, called his Pammachion. He quite stopped the blasphemous mouth of Aetius the Valentinian Bishop, and did reduce all of that sect to the Orthodox faith; no easy piece of work to bring those to embrace the truth, who for the most part are filled with the spirit of Contradiction, and Contumacy: He purged all Cyprus, defiled and slurried with this and other Heresies; and having gained an Edict from the Emperor Theodosius, he cast out all the Heretics out of the Island: Well, He was a great Engine in promoting the Christians cause▪ and as some do report of him, he was famous for some Miracles: At length it so fell out, that Eudoxia the Empress deeply hating john Chrysostome, this Epiphanius was by her called to Constantinople: where being come, he was laid at by all the fair baits that could be, to stand against this famous Chrysostome, and to consent to his deposition; but all their slights could never move him from his integrity, and love to that worthy Father: So he departs from the Emperor's Court, and entered into a Ship to have returned to Cyprus, and made a famous speech to his fellows, in which he did by all persuasions that could be, stir up their Spirits to Innocency of Life, and Constancy in the Christian Faith: For, said He, GOD would call him from this labour here, and settle him in glory in Heaven; and so after fervent prayers, he embraced them sweetly; much like as St. Paul did the Ephesians, 
Acts. 20.  and uttered these words, Salvi estote filii, Epiphanius enim non vos amplius videbit in hâc vitâ, that is, God bless you my Children, for Epiphanius shall see your faces no more in this life; and so it came to pass, for he did depart this Life shortly after, being aged an hundred and fifteen years, and three months: for a little before he went into the Ship, Arcadius ask him of his age, 
Possev. Appar. Sacr. p. 541.  he answered, Sexagesimo aetatis anno ad Episcopatum promo●um esse, in eo autem per quinquaginta quinque annos & tres menses vixisse: that is, that he was promoted to the Bishopric when he was sixty years old, and he lived in it fifty five years and three Months. The Ship that he died in arriving at Salamine, and it being told abroad of the Bishop's death, all good men lamented his loss, and so he was buried with great lamentation, and abundance of tears. Manifold are the commendations that the Fathers have afforded to this Epiphanius. 
Hierom. in lib. de scrip. Eccl.  St. Hierome saith, Epiphanius Cypri Salaminae Episcopus scripsit adversus omnes haereses libros, etc. & in extrema senectute varia cudit opera; that is, Epiphanius Bishop of Salamine in Cyprus, Writ Books against all Heresies; and in his extreme old age set forth many works: 
Apol. secund● Cont. Ruffi●.  the same Father saith, non tibi sufficit contra omnes detractio, nisi specialiter contra beatum & insignem Ecclesiae Sacerdotem styli tui Lanceam Dirigas, that is, Can it not suffice thee to have slandered all men, but thou must needs direct thy Lance against that blessed and ever famous Father of the Church Epiphanius? 
Aug. lib. de Her. ad quod vult Deus.  Saint Augustine speaks of him, Epiphanius inter-Graecos magnos habitus, et à multis in Catholicae fidei sanitate laudatus, that is, Epiphanius was accounted amongst those great Greek Fathers, and is praised of many that are of the Orthodox Faith. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is, about this time E●iphanius flourished, not only famous for his Life, but also for his singular parts of Learning. So Photius speaks of him likewise, 
Zozom. lib. 6. cap. 26.  in confuting all Heresies he excelled, so that he styles him for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: That is, the most Copious and Commodious: So, ex Menologio Graecorum: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That great and admirable Epiphanius. 
Photii bibl. N. 124.  See you may what a worthy Man this was, by that Epistle which Acacius and Pau●us writ to him in the times of Valentinian, Valens, and Gratianus: It begins,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
To our most Honoured Lord, and in all things to our most religious Father, Epiphani●s Bishop.  

Epiphanius his saying.  
This Epiphanius used to say, that he never let his adversary sleep: By which he meant, not that he took any delight in disturbing of him when he was a sleep: but that without agreeing with his adversary, as the Scripture speaks; Agree with thy adversary: and let not the Sun go down upon thy wrath; for without forgiving of him, he would never let him go to bed.  
Wrath and revenge (saith a Philosopher) is a vice most ugly, and furthest from all humanity: for who beholding a man by fury changed into a horrible figure, his face enforced with rancour, his mouth foul and embossed, his eyes wide, staring and sparkling like fire; not speaking, but as a wild Bull roaring, and braying out despiteful and venomous words, forgetting his estate and condition, if he be learned, yea, and forgetting all reason; who, I say, will not have such a passion in extreme detestation? For wrath and revenge taketh from man the mercy of God; and destroyeth and quencheth the grace that God hath given him: And he that is inclined to his own passion and will, more than to forgive and show mercy, is near unto the wrath of God.   

I have here annexed the Works of this great light of the Church.  

1 His Panation against all Heresies, being in number at that time fourscore.  
2 A Book entitled his Anchorite.  
3 The sum of his Books against Heresies.  
4 Of Measures and Weights.  
5 Of the life of the Prophets a short History.  
6 An Epistle to John, Bishop of Jerusalem.  
7 An answer to Acacius and Paulus Epistle.   
Of all these there is no doubt to be made: this Epiphanius is said to have written the life of Hilarion, but it is not extant. In the Epistle to the Bishop of Jerusalem there seems something to be added: who desires to know this, let him read Bellarmine's Controversies, li. 2. de Sanctis cap. 9  
These, though they seem to be but few, yet considering their worth and nature, they are of all men of learning and judgement, held to be rare and admirable for use in all ages. He flourished in the reigns of Valens, Gratianus, and Theodosius, as St. Hierome witnesseth, until the fourteenth of the said Emperor's reign.    

An. Christi 374. Sanctus Ambrose.  

S. AMBROSE.   
PAulinus at the request of Saint Augustine did write the life and passages of Saint Ambrose: 
Vide Palin. in vit. S. Ambros.  in his prologue or entrance into it, he useth these words, Hortaris venerabilis pater Augustine, etc. that is, you desire most Reverend Father, Saint Augustine, that as Athanasius and Saint Hierome did write the lives of Paulus and Antonius driven into the Wilderness, so that likewise I would describe in my style and phrase the life of this most blessed Father Saint Ambrose Bishop of Milan; but I am unable fully and completely to express the merits of these eminent men, who were Ecclesiarum muri, Eloquentiae fontes, that is, the Walls and Bulwarks of the Churches, and the fountains and springs of Eloquence, but I have collected this Life from Paulinus, rather than from any other, because he was a present Witness of most, and had instructions from Marcellina, sister to Saint Ambrose.  
His Father was made Perfect, to administer the affairs of France: when his son was born there appeared a swarm of Bees, 
Paul●n. in vita ut sup.  as he lay in his Cradle, who sat upon his mouth and covered his face all over; 
Card. Baro. in v●t. Am.  and at last flew so high into the air, that they could not be seen: which wondrous thing, his Father, with his Mother and Daughter beheld, & commanded the Nurse not to drive them away, and presently spoke these words, Si vixerit infantuli●s iste, aliquid magni erit: that is, if this infant live, he will be some great man. Which thing was truly fulfilled in his mellifluous Writings: afterwards he came to Rome, his Father being dead, being accompanied with his Mother and his sister, and another Virgin, who had a sister called Candida, where this young man gained wonderful knowledge in the liberal Arts, and was not (which is a thing too common with young beautiful personages) infected with the sins of that populous City, but did wholly apply himself to his study, and in short time by his excellent wit and memory (the great helps to Learning) he was eminent for his parts, so that he publicly professing and handling matters, was taken notice of by Probus then a Praetor, and was approved of for ability of Counsel and Judgement: so that this Probus adjudged him a fit man to govern the affairs (being, 
Baron. Annal. Tom. 4. p. 225.  as Baronius testifies) cruditione praeclarum, eloquentiae studiis egregie excultum, optimisque compositum moribus, that is, famous for his Learning, excellently accomplished for eloquence, and of worthy carriage and sweet behaviour; so that he made him Ruler of Insubria, Liguria, and Emilia; and so this Ambrose came to Milan; to whom as he departed, Probus uttered (as it proved prophetically) these words, Vade, age non solum ut judex, 
Card. Baro. Tom. 4 p. 22●.  sedut Episcopus, that is, go and manage the affairs, not only as a Judge, but as a Bishop, which came to pass five years after: Auxentius the Arrian Bishop being dead, who governed the Church of Milan, Dionysius the Confessor of blessed memory being banished, and the people being divided and almost ready to rise, and mutiny about the election of a Bishop; this Ambrose to stop the fury of the people's rage, and to hinder the Arrian faction, undertook to decide the matter: but of a sudden there was a voice as it were of a Child heard to sound these words, Ambrosium Episcopum, that is, Ambrose the Bishop, and so both parties, as well the Orthodox Christians, as the Arrians cried out publicly with one consent the same words; but he was offended at this, and going out of the Church caused a tribunal to be erected, and some persons to be punished: but they cried out; let his sin be upon us: and knowing him to be a Catechumenist, they did promise remission of his sins by the virtue of baptism: well he gave himself to study Philosophy showing indeed what a wise man he would prove in the Church of God; nay to divert the people's intention he gave admittance to common women to resort unto him; but seeing that would not take effect, he intended to fly and leave the place, so in the middle of the night he intended to have gone to Ticinum, but he was discovered at the Gate of the City of Milan called Romana; so that God seemed to hinder his flight: so being kept by the people; word was sent to the Emperor Valentinian how Ambrose who was their Judge, was of all men desired to be their Bishop: which gladded the good Emperor: and especially rejoiced Probus, who heard that his words were come to pass; but Ambrose again prepares to escape, and hides himself in a great man's house called Leontius; but the matter being concluded by the Emperor, and the people's desires satisfied, Leontius who had formerly hid, now brings him forth, well finding no hopes any longer to resist: he was brought to Milan, and desired to be baptised by none but a Catholic Bishop; Cavebat enim solicite perfidiam Arrianorum: that is, for he did solicitously beware of, and shun the treachery of the Arrians: being baptised, he fulfilled all Episcopal Functions, & was eight days after his Baptism, to the great content of all, named and ordained Bishop: a few years after his Ordination, He goes to Rome, where he finds his sister, and the other Virgin; but his Mother was dead: He going over the River Tiber, to a rich Woman's House, healed one of the Palsy; which was published and known abroad, only by touching his Garment, which she presently devoutly kissed and was restored. 
Such power hath God given to godly men, from time to time.  Coming to Syrmium, to ordain Anemius Bishop, he was opposed by justina a Queen, who would have not him, but the Arrians to do it: well he proceeded to it, where an impudent Maid boldly putting on the priest's habit, came boldly and sat by Saint Ambrose, to whom he spoke, that though he was unworthy of such an Office himself, yet she nor any of her Sex were to be admitted into the Office of Priesthood, and told her, she had need to fear some heavy judgement, which fell out; for the day following she died: having performed this, he returned to Milan. But justina prosecuted him with all her power and malice, for she set the people against him, and promised them places of eminence and great rewards, if they would take him and send him to banishment: Amongst the rest one Euthymius thought to have performed it; but failed; for it is in vain to dispossess those whom God hath placed: but Iustina's malice ceased not, but she intended to act that by force, which she could not by policy: For the Arrians by her counsel beset the Church called Portiana, and would not suffer any Catholics to enter: but God stirred up holy men to put by this plot also: at this time there were Anthems, and Hymns, and Vigils kept in the Church of Milan, and so have continued in the Western Churches to this day; but the Arrians informed justina, that Ambrose should give men money to give of that she was troubled with ill spirits, 
Paul. in vit. S. Amb.  but that lie was disclosed, and one of the Arrians was presently possessed of an ill spirit, and was forced to cry, That so let all those be tormented, which would deny Martyrs, or the unity of the Trinity, or the Trinity which Saint Ambrose maintained; but the Arrians took him and drowned him in a fishpond, adding murder to their treachery; but in spite of all these adversaries St. Ambrose every day grew more famous than other; retaining his Integrity and Humility; at the same time, as Paulinus hath it, there was a man who was a great Disputant and an Arrian, and would not yield to the truth, being in the Church, where this Saint Ambrose preached, saw an Angel stand by his ear, as it were speaking to Ambrose, what he taught the people; at which sight he presently altered his mind, and was converted to the faith; there were likewise two Bedfellows who were Arrians, and they intended to propose a question to Saint Ambrose; and so coming to the Church with a great Company, the question was of Christ's Incarnation: these swelling with pride, and forgetting the power of God, or his Judgements upon scorners, both in their coming fell down suddenly dead; which when Saint Ambrose heard, he presently made an admirable Sermon to confirm the Incarnation of Christ; 
Ambrosii Tom. 4. Epist. 56. ad Valen. Imp. Tom. 5.  as it is to be read in his Works: and in his Epistle sent to Valentinian the younger; justina being dead, there was a certain Witch called Innocentius, who being punished for his Villainies and Witchcraft, confessed more than he was asked, and said, there was an Angel to inflict greater punishments upon him then those, because of Saint Ambrose, for he had sent Devils to kill Saint Ambrose, but they found him hedged by God, as job was; so another came to his bedside with a sword to have killed him, but could not stir his hands; and he confessed that justina had hired him before her death; so being sorry and repenting his intent, he was by prayers restored to the use of his hands. This Saint Ambrose freed a boy possessed with a Devil, which left him as soon as he came near Milan; the Conjurers demanding of the Devil why he left him; he replied, se timuisse Ambrosium, that he feared Ambrose: he was sent by Probus the Praetor.  
Maximus being dead, and Theodosius residing at Milan, Saint Ambrose being placed at Aquileia; it so fell out that there was a Synagogue of the jews, and a Grove of the Valentinians burned by the Christians; in so much that both these began to insult over the Orthodox Christians; these Valentinian Heretics worshipped thirty gods: whereupon the Governor of the place sent word to the Emperor what was done, and the Emperor commanded the Synagogue to be rebuilded by the Catholic Bishop of that place; and revenge to be executed on the Agents; which when Saint Ambrose heard, he presently sent an Epistle to persuade the Emperor to revoke his act: 
Epist. 17. ad Theodos. Imp.  and sent word that he was ready to die, rather than fulfil it: So when he came to Milan, the Emperor being at Church, he treated of this in the presence of all the people, and spoke to the Emperor divinely and courageously in these words. Ego te ex ultimo Imperatorem feci, etc. that is, I have at last made you an Emperor: 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 help or power, and now will you triumph against God, who hath done all this for you? To whom when Sermon was done, the Emperor replied, Oh, Bishop, you have this day spoken against us: but this Ambrose did answer, I have, oh Emperor, spoken for you; and he did persuade him so divinely, that the Emperor did revoke his former Decree; nay, the Bishop was so careful to maintain God's honour, that he would not go to the Altar, until the Emperor 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: 
Epist. ad Marcell. soror. 18.  nay, that miserable destruction and slaughter made in Thessalonica, by the Emperor's consent, Saint Ambrose hearing, denied him entrance into the Church, until he had done public acknowledgement: to whom the Emperor said: David the King did commit murder and adultery; 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: 
Epist. 59 ad Theodos. Imp.  to which the mild Emperor did agree, and submit.  
The fame of Saint Ambrose his wisdom was spread far and near: so that two mighty and wise men of Persia hearing his fame, addressed themselves for Milan, and furnished themselves with many questions, to ask him to try his wisdom; so they came and stayed disputing with him by an Interpreter, from the first hour of the day, until three of the clock at night; and wondering at his wit and wisdom, departed, and taking their leave of the Emperor 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 Gaul, 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, 
Epist. 11. & 12.  writ to the Emperor and so wrought, that Symmachus was not able to effect his desires: but when Valentinianus was dead at Vienna, than Eugenius undertook the Empire, and Flavianus the Perfect with Argobastes, desired to have the said Altar restored: which when Eugenius granted, Ambrose hearing this departed from Milan, 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, 
Epist. 15. ad Eugenio.  who had a son called Pansophius, who was possessed 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, 
Vide Hort. ad Vir. Tom. 4.  and therein laid the relics of Vitalis and Agricola, whose Corpse were found in the City Bononia, for they were promiscuously buried amongst the jews.  
Argobastes the Commander at the same time prepared for War, and having raised a main Army, overthrew the Adversaries: being in banquet with the Kings of that people; they asked him whether he knew Saint Ambrose, to whom Argobastes replied, he knew him very well, and loved him dear, to whom they replied: 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 Milan, 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 Milan a stable for their Horses; and try the Priests by force of arms: but they failed: for Eugenius fell by his own soldiers, and Theodosius got the victory; which when Ambrose heard, he rejoiced, and sent his Deacon with Letters to the Emperor, to pardon those that were Agents and involved in that war; and then sent john a Tribune, afterwards Praetor, to persuade the Emperor to spare those that had fled to Churches: nay, he himself came to Aquileia, and prayed for them, whose petition the mild Emperor easily granted, and falling at his feet, confessed, he was preserved by his prayers, & afterwards went to Church, and gave his three sons into the Bishop's hands, and died not long after: About which time the corpse of Nazarius the Martyr, was found in a Garden not corrupted, nor his hair on his head fall'n, but the corpse was redolent, and so were buried in the great Church at Milan, 
Ambr. serm. 14 de S. S. Tom. 5.  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. He weakened his body with writing, he had an especial care for all the Churches, wondrous courageous for God's Truth, merciful he was also to the poor and captives; at at time when he was ordained Bishop, he gave all his money to the Church, and to the poor; all his Lands, only some reserved for the maintenance of his sister, he bestowed on the Church: he rejoiced with those that rejoiced, and wept with those that wept; he would weep when he heard any Religious Priest to be dead, because the Church wanted such men; he foretold his death: He grieved deeply to see the covetousness of men who oppressed the poor.  
A little before he lay down sick, he reading the 43 Psalm, in the sight of Paulinus, there appeared, as it were, a bright fire entering into his mouth, and his face presently was as white as snow: 
Paulin. in. vit. Ambros.  which so amazed Paulinus, that he could not write what came from Him; the Captain Stilicho had a servant possessed, and Saint Ambrose healed him, but he after writ many false things, and Stilicho should have punished him: Ambrose hearing of it, ●ad the servant to be brought to him, to whom Saint Ambrose said, he should be delivered to Satan, which came to pass immediately: He 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 Italy would be ruined when so pious a man died. Four Deacons in his sickness, 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 pass, 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 Milan: before he died he 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; he was another Elias, and feared not to speak the truth before Kings and Emperors, so that he 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 praiseth Him highly, so do all grave Historians; His Works that follow will praise him in the gates: He flourished under Gr●tianus and Theodosius Emperors, and died the third year after Theodosius, which as Baronius says, was in the year of our Lord three hundred ninety seven.  

Sentences out of Saint Ambrose.  

Against covetous desires and pride.  
Men that are carried away with insatiable covetousness, 
Amb. ● super illud johan. ager cujusda●● divitis.  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: 
Amb. 97. dist.  what shalt thou have at thy departure? why dost thou therefore torment thyself?   

Against neglect of grace.  
Gold is offered to thee, 
Amb. in serm. de. El●●mosyn. & jejunio.  thou dost not say, I will come tomorrow and take it, but art glad of present possession, thou shunnest delays, 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 ourselves is to acquit ourselves: he that confesseth his sins, 
Amb. sup. Beati Immaculati.  acknowledgeth God's righteousness. Confession takes off God's anger.   

Against anger.  
Anger is the firebrand of all evil: resist it if you can; if not, 
Amb. de Paradiso.  keep thy place: the best station is thy patience. 
Amb. de offic. lib. 1.    

Liberality.  
It is not to be so much enquired, 
Amb. l. de Viduis & de offic. l. 1  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 victory of Virgins exceeds that of Angels, for they live out of the flesh, these live in it.   

Ambros de officiis.  
Victory is most glorious, after a combat difficult and laborious.  
The circle of goodness is to use Justice in seeking, wisdom in inventing, fortitude in prosecuting, and temperance in possessing, that there may be Justice in the affection, wisdom 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 sin, he is thy Physician: if thou art in a hot Fever of worldly affections, he is thy cooling Fountain: if thou art loaden with iniquity, he is thy Justice; in necessity, he is thy helper: if thou fearest death, he is thy life; if thou would shun darkness, he is thy light: if thou seekest Heaven, he is the way: if thou desirest spiritual food, he is thy heavenly Manna.  
Self accusation for sin is the beginning of Justification: for he that declareth his own transgression, glorifieth God's Justice by his confession.   

Ambros. super Beati immaculati.  
A clear conscience should not regard slanderous speeches, nor think that they have more power to condemn him, than his own conscience hath to clear him.  
He that giveth counsel to another, should be exemplary in good works, in learning, in integrity, in gravity: that his speech may be wholesome and irreprehensible, his counsel profitable, his life honest, and his opinion gracious.  
Comfort should be given with mild gentleness, not with rugged harshness, that so it may rather pacify sorrow, and mitigate the fury of passion, than stir up in the mind any commotion.  
Christ took upon him the nature of man; that he might confirm man. Again, Christ suffered himself to be overcome, that he might overcome by his sufferings.  
Again, saith this Father, we owe God all that we have for our creation: O then what do we owe him for our preservation?  
Again, he saith, what have we that we have not received? yes, saith he, sins of all sorts and degrees.    

His Works in the Parisian Edition 1549, are by Cardinal Bellarmine registered. In the reading whereof, you shall find no less judgement than 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 fallen Virgin, one book.  
6 Of Widows, 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 fallen 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.   

Tom 3.  
1 A Funeral 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 No, one book.  
5 Of Abraham, two books.  
6 Of Isaac and the soul, one book.  
7 Of Jaacob, and a blessed life, two books  
8 Of Joseph, one book  
9 Of the blessings of the Patriarches, 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 David's Apology, one book.  
15 Of Solomon, one book.  
16 Of Mysteries, one book.  
17 Of the Sacraments, six books.  
18 Of the dignity of the Priesthood, one book.  
19 Prayers before Divine Service. 1 book.  
20 Commentaries on some Psalms.  
21 Another apology of David.  
22 Of David's interpellation.  
Bellarmine allows not of these apologies to be Saint Ambroses'.   

Tome 5:  
1 On the Gospel of St. Luke, ten books.  
2 Commentaries on all St. Paul's Epistles.  
3 Of the Resurrection.  
4 Holy Prayers.  
5 Hymns holy,  
6 A Song of the Saints by Saint Ambrose, and Saint Augustine, that begins Te Deum laudamus   
Some of the Commentaries on Saint Paul's Epistles are doubted not to be of Saint Ambrose his Writings, and as Bellarmine says well, not without cause.  
First, because Saint Augustine against the Pelagians useth the authority of S. Ambrose, and yet doth not use any out of these Commentaries. So having done such famous things for the truth, his memory will ever be sanctified, and at the day of the Resurrection will be gloriously rewarded by our Lord Jesus Christ.    

An. Christi 380. Sanctus Gregorius Nyssenus.  

S. GREGORIUS NYSSENUS   
THis famous Father of the Church was Brother to St. Basill the great; 
S. Hierom: de script. Eccles.  he is called Gregorius Emisse●●s by Honorius, and Trithemius: his Life, Studies, Actions, and Sufferings, though mentioned all by several Writers, yet by way of History none have completely done them: but those things which Gregory Nazianzen remembers of him, in His Epistle to him, are so many, great, and large, that they may serve in place of 〈◊〉 History. Theodoret, so Cratos, Suidas, Nicephor●s, and the Roman martyrology, with some later Writers, as Volateranus, Trithemius, Possevinus, have written most Honourably of his Life, Doctrine, Eloquence, accounting of him as a Father of Fathers. Gregory Nazianzen doth speak of Him in several places with great commendation and approbation, 
Possev. in S●c. Appar. p 677.  and did write many Epistles to him, as his 34, 35, 36, 37. 42, 43. 95. 142.  
But if there were nothing else to set forth his praise, and to cause him to be worthily ranked amongst the great Fathers of the Primitive Church: it is enough that he was sent into banishment by the Arrian Heretics, under the Emperor Valens; and this Emperor dying, he was apppointed the only man by the Antiochian Synod, to go and settle, and order the Eastern Churches: had he not been eminent and faithful, the Fathers of that Council would not have employed him in so weighty a charge; for it is a labour full of difficulty, and must be undertaken with a great deal of wisdom and patience: and this honourable charge was not only imposed upon his shoulders; but also the Ecumenical Synod of Constantinople, under Theodosius the Emperor, destined this man as most fit to visit the Churches planted in Arabia: so that for these his actions, he is worthy to be accounted amongst the chiefest Champions of the Church: this Father was likewise admired for his Eloquence and Rhetoric by those that have the knowledge in the Greek. 
Phot. Biblioth.  Photius says of him, that he alone carried away the Bell from all men for his elegant stile and eloquent expressions▪ One calls him, (a learned man pervigilom Antistitem, the faithful and vigilant Prelate: He was the elder brother of Basil the Great: 
Theodor. l 4. c. 28.  he embraced a Monastic life, highly respected in those Primitive times; and so joining Theology to his other endowments, he proved in short time an eminent Pillar of the Truth: he did read the Scripture with all diligence, reverence, and strictness, having a special regard to the genuine sense of it, at all times: so being made Bishop of Nyssa, of which City he took name, he did for a while surcease the reading of the old and new Testaments, and addicted himself to the study of Rhetoric; insomuch, that Gregory Nazianzen in his 43 Epistle to him seems a little to reprehend him: for his time of coming to his Bishopric, it was under Valens, when Gregory Nazianzen had the Bishopric of the Sasimes allotted him by St. Basil: This Gregory did (as Theodoret relates it, 
Socrat. l. 5. c. 8  succeed his brother Basil in the Bishopric of Caesarea, which some have questioned for an improbability: Well, he was a man meriting commendation, and so you shall hear what report the Ancients do afford him. Saint Hierome speaks of him thus: 
Hierom. in s●r. Eccles.  Gregorius Episcopus Nyssenus, etc. That is, Gregory, Bishop of Nissa, brother to Basil of Caesarea, not long since read to me Gregory Nazianzen his learned books against E●nomius, who is said also to have written many other famous Treatises.  
Nicephorus 
Niceph. lib. 11. cap. 29.  in his Ecclesiastical History describes him in these terms. Basilius habuit fratres, etc. That is, Basil had brethren, of whom Gregory Bishop of Nissa was one, the light, and ornament of the Nyssen Church; a man answerable to his brother for Life, Manners, Learning, Piety, Faithfulness, Courage; who though he was married, yet he did not any ways neglect the care of souls: He writ his book called Hexameron after his brother's death, and also against Eunomius and Apollinaris: he is greatly praised for his indefatigable labour and study, especially for that funeral Oration in praise of Gregory Thaumaturgus: 
Soc●. l. 4 c. 21.  Socrates also describes him by praising his parts and abilities, saying, Basilius autem duos fratres, etc. That is, Basil had two famous brethren, especially this Gregory, who finished the book not perfected by his Brother called the Hexameron, not without demonstration of singular learning and piety. 
Theodor. l. 4. c. 28.  Theodoret writing of him, praises him for his strictness of life and purity of learning. 
Phot. in Bibli.  Photius in his Bibliotheca makes mention of this Gregory in these words, Lectus est similiter Gregorii, Episcopi pr● Basilio adversus Eunomium liber, That is, we read and approve of a Book of St. Gregory Bishop of Nyssa for St. Basil against Eunomius: he uses a stile that is so full of Eloquence and Rhetoric, that it doth even ravish the minds of the Readers, and captivates the ears of the Auditors. He doth methodically beat down Eunomius. He is more concise than Theodore, more copious than Sophronius, full and abounding with Enthymemes, and examples of all sorts: so that I may truly pronounce it, that as far as Gregory, for comeliness, splendour, and pleasantness excels Theodore, so far doth this man surpass in copiousness and confluence of veiled arguments, 
Phot. Biblioth.  and illustrating examples: and the same Photius in another place goes on in his praise in these words, Lectum est Alterum Gregorii Nysseni opus, That is, there is another work of Gregory of Nyssens, read of the same matter, in which, grappling with Eunomius, he arms himself with all sorts of arguments dextrously; so that overthrows him by main force of wit and learning, and pulls down and defaces all the said Eunomius tottering ill-grounded Conceits and fancies: but the gracefulness of his speech, and the lusty joined with sweet pleasure doth manifestly show itself in every line; and amongst many others, that testimony which Suidas doth yield unto him, is not to be slighted or neglected: 
Ex Suida.  it begins thus, Gregorius Nyssenus Episcopus, etc. that is, Gregory Bishop of Nyssa, brother to Saint Basil of Caesarea, a man excellent for his qualification, being completely furnished with Learning of all sorts, chiefly addicting himself to the study of Rhetoric; in which he gained such an eminency, that none of the ancient Fathers do in this kind exceed him. He writ an admirable book against Eunomius; as also another no less famous, of the Creation of Man, and many excellent Sermons did he make; but that Treatise of the Soul, which he writ to his sister Macrinia, deserves the praise of all Learned men in succeeding ages.  
Cardinal Bellarmine says that he writ in the fourteenth of Theodosius his Reign, 
Nyceph. l. 12. Eccles Hist. c. 13.  and that he was present at the first Council of Constantinople, as Nicephorus doth report it; he writ the Symbol of Faith, set forth in the same Council.  

Sayings out of Saint Gregory Nyssen.  

Of Usury.  
A Usurer that lends his money out, 
Contra Vsura●ios. Tom. 1 pa. 978.  is like a man who stands by another ●icke of a burning Fever, who desires to drink water to ease him: the other doth reach him it, but it does him no good, but a great deal of further mischief to increase his pain: so he, though for the present he seems to relieve his want, yet he afterwards doth mainly torment him.   

Against the same sin.  
He loves no labour, but a sedentary life: 
Id. Ibid.  the pen is his plough, parchment is his field; Ink is his seed: Time is the rain to ripen his greedy desires, his sickle is calling in of Forfeitures, His house the Barn where he winnows the fortunes of his Clients. He follows his Debtors as Eagles and Vultures do Armies: to prey upon the dead Corpse.   

Of the same sin.  
Men come to Usurers as Birds to heaps of corn; 
Idem. Ibid.  they desire the corn, but are destroyed in the nets laid for them; so borrowers for a time may flourish, and come and go, but at last lose all. For Usurers are as fishers, assoon as they have caught fish in one place, let down their nets in another.   

Of relieving the poor.  
There is no excuse to be found for hard heartedness against the poor: 
Gregor. Nyss. de paup. Amand. Tom. 1. p. 971.  for where can the rich cast their eyes, but they may behold them? He therefore that despiseth the poor, despiseth his Maker.    

His Works as they are set forth in the Edition of Basil 1562. I have here set down.  

1 An Epistle of a Christians name.  
2 Of the Lord's prayer one book.  
3 Of the 8 Beatitudes on Mat. 5.  
4 Sermons of the Nativity.  
5 Of Saint Stephen.  
6 Upon the sixth Psal.  
7 Of Easter.  
8 Of the Assumption of Christ.  
9 Of the Trinity, and that the Holy Ghost is God.  
10 That there are not three Gods.  
11 Of the difference of the Essence and Hypostasis.  
12 Of the faith in the Trinity.  
13 Upon that of the Apostle, Then shall the Son himself be subject unto him, 1 Cor. 15.  
14 Of Sleepers.  
15 Of Infants taken away.  
16 Of the Resurrection, four Sermons.  
17 Author of the Lords Assumption.  
18 Upon Matth. 25. As much as ye have done it to one of these, you have done it to me.  
19 Disputation of the Soul, and of the Resurrection.  
20 Of the Trinity against the jews.  
21 Of holy Baptism.  
22 Commendatory speeches upon Saint Basil.  
23 Upon the 40 Martyrs.  
24 On Pulcheria.  
25 On Placilla.  
26 Gregory of Naeo-Caesarea.  
27 On Theodore a Martyr.  
28 On Meletius.  
29 Upon the Creation of Man. A supplement to his brothers Hexameron.  
30 Of Philosophy eight Books.  
31 Of the life of Moses, one book.   
Here as Bellarmine observes, want his books against Eunomius.  
These are therefore in the Edition of Paris added in the year 1573.  

1 Eight Sermons on Ecclesiastes.  
2 An explanation upon the Canticles.  
3 Of the form of a perfect Christian.  
4 A catechistical speech.  
5 Against those that defer the Baptism of Children.  
6 Of avoiding fornication.  
7 Against those that will not be reprehended.  
8 Upon the woman sinner.  
9 Of loving the poor.  
10 Of true Virginity.  
11 An Epistle to Flavianus.   
Concerning which Bellarmine doth give good observations for distinction of them. Briefly, this famous man was studious and well learned, being excited by his brother Saint Basil, lived gloriously, and died piously in the year of Grace 380, Valentinian and Valens then swaying the Roman Eagle.    

An. Christi 388. Theodoretus  

S. THEODORETUS   
NIcephorus the Historian hath taken the greatest pains and travel amongst all others to describe the life of this Theodoret at large, and therefore I shall principally follow his steps. This Theodoret (saith he) was born at Antioch, a famous place, and an ancient City, and renowned for many things; but specially for that, in that the Disciples were first called Christians in this place: 
Acts 11. 26.  as also for the Apostles determining that great question about Circumcision, sent their resolutions to this place, by Paul and Barn●bas, 
Acts 15. 22, 23.  with judas and Silas, The Apostles and the Elders with the Brethren unto the brethren which are of the Gentiles in Antioch, and in Syria, and Cilicia, etc. so that this City is ennobled in this respect, and as the place of his birth did grace him, yet more did his parent's Nobility and Religion; for they were both great personages, 
Niceph. in vita Theodoret.  and both addicted to Christian Religion: but his Mother (as my Author testifies) was grieved in mind deeply because she was barren, and was without any hope of issue to inherit their large possessions; so that they both resolved to bequeath all their Revenues to the maintenance of Christians, and to Monasteries whereof there were many in Syria; but by her prayers she was heard, and God did not deny her the request of her lips; but did grant her her hearts desire, and fulfilled her requests, and sent her a son which (she said) should be dedicated to God, and she was as good as her word, for his name imports as much as a gift of God, or Theodoret: well this her son by the provident care of the parents, and by the acuteness and excellency of his own wit, in a short time profited so in piety and letters, that though (as Procopius testifies) juvenis consecratus Episcopus Cyri, etc. he was very young, yet he was chosen and consecrated Bishop of Cyrus, which is a Town of Syria of the jews, which was builded by Cyrus' King of Persians, and was by him enfranchised and endowed with many privileges; what he did, being now seated in this Reverend place, you will by the sequel perceive: what a worthy work did he presently set forth called the History of the Lovers of God? was he not as vigilant to find out and discover, nay, to expel Heretics out of the Church, or reducing them to it? At the same time there were whole Parishes in his Diocese infected with the pestilent Heresy of the Marcionites, and did not he by his sole wisdom and labour, even to the hazard of his own life, bring them back into the bosom of the Catholic Church? which thing alone shows him to be an able and learned Prelate: for it is a task of tasks to learn men to swim against the streams of their own perverted wills; and to make obstinacy itself to submit and yield; was he not wondrous diligent to gather the bodies of the Saints, and inter them with great respect; and in the honour of them to build famous Temples? as (also imitating his parent's piety) was he not wondrous charitable too, and conversant with those that lived an holy Monastic life? did not he visit them? and refresh their bowels with the bowels of love and compassion. Especially one simeon called Stillites, which lived austerely, and one jacobus Nizibenus, and many others whose lives and virtues he writ elegantly, and left them to posterity. He was a careful imitator of johannes Chrysostomus, for he always proposed him as his worthiest pattern in forming his stile of writing; and by this means he proved so fluent and eloquent, so full of grace and learning in his works: It is good to have worthy patterns to imitate, and it is no less ingenuity to gather good by them, they are lent for the same purpose: how sweet and beautiful are his studious and mellifluous Commentaries upon the Scriptures? How divinely doth he resolve the hardest places of the old Testament? How significantly hath he explained the Prophets, how elegantly hath he delineated that sweet singer of Israel? What learning is there wanting in his divine Treatise of God's providence? How strenuously and powerfully hath he laid open the fond conceits of abundance of Heretics; as of Simon Magus, Menander, Basilides; Carpocrates? of Hermogenes, Tatianus, Cerdo, Martion, and Manes? Of Hymenaeus, and Phyletus, Ebion, Cerinthus, Paulus Samosatenus, Sabellius, Marcellus, and Photinus? Of the Nicolaitans, Montanists, Noetians? As also of Arius, Eudoxius, Eunomius, Macedonius, Donatus, Meletianists, Apollinarians, Messalians, Nestorians with the Eutychians? in the which labours he hath showed to all ages to come, what gifts and endowments he had lent him of God, and how well and faithfully he used them to his Creators' glory, and the Church's benefit; I cannot let pass that hot contention that once was betwixt that worthy Father of the Church Saint Cyril, and himself, sprung rather from zeal to Religion in them both, and from the study of piety, than any vain ambitiou, or self-conceit of their own sufficiencies: and it is not a wonder; for where doth not that great firebrand of Hell, strive to kindle the fire of dissension and division, was not there strife even amongst the Apostles? and great ambition, had it not been regulated by our Saviour? This contention betwixt these two Fathers happened in this manner: whereas there was a Synod appointed at Ephesus, to stop the growth and spreading of the Heresy of Nestorius' Bishop of Constantinople; which did daily begin to spread itself, and to infect divers with its contagion, this Saint Cyrill being first come, had by his own labour and wisdom condemned Nestorius for an Heretic, not knowing that john Bishop of Antioch, or the other Bishops of Syria would have been there: but when john Bishop of Antioch, and the other Syrian Bishops, amongst whom this Theodoret was one of the chief were come, and perceived that Cyrillus did not seem to respect their counsels; they took it ill at his hands, and thereupon cancelled his Decrees as void; and so by a general consent with a great deal of labour, they all condemn this Nestorius; it is thought, that had not the care and wisdom of Theodosius the younger calling the Bishops together to Constantinople taken away, and removed this contention, it would not have so soon ended, but he did take it away, and Nestorius was anathematised, and Theodoret and Saint Cyrill wondrous loving one to another ever after: to proceed, that renowned Council of Chalcedon, wherein sat 600 Bishops, and above, where this Theodoret was present; I say the testimony of that so learned a Council is a large proof of this man's Faith and Integrity: for was not he by the general acclamations of all there present publicly styled Catholicus & Orthodoxus Ecclesiae pastor, 
Nicep. Callist in vita Sancti Theodor.  & doctor sincerus; that is, a Catholic and Orthodox Pestor of the Church, and a sincere Doctor for the truth: a large commendation from the mouths of such a cloud of learned Witnesses, which bestowed it not on him for flattery or favour, but by desert and merit: do not the learned Epistles of Leo the Bishop of Rome, sent to him, sufficiently commend him? by which it may easily be perceived how vigilant he was to settle Truth in the borders of the Church, and how carefully he preserved the Faith amongst the high swelling surges of Heresies unviolated? will not his daily meditations and explanations in, and of the sacred Scriptures eternize his fame to posterity? Doth not Gennadius Priest of Messilea, 
Gennad. in l. script. Eccles.  afford him and his labours a large Encomium? calling his Writings, Scripta fortia, per quae Confirmat & ratione & testimoniis Scripturarum, etc. that is, Impregnable and undeniable arguments, by which with Reasons and Testimonies out of God's Word he doth confirm and establish it, that Christ was truly incarnate of the Virgin Mary. And doth not Cardinal Bellarmine rank him equally with St. Cyril, 
Card. Bellar. de scrip. Eccl.  and styles him, virum planè Doctissimum etc. that is, an absolute learned man: Photius he also reckons him an able man, against Heresies: 
Phot. Bibli. p. 902. 903.  first he useth his authority as well as Saint Athanasius, to prove that Dionysius was not tainted with the Arrian Heresy. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so also doth Theodoret censure of Dionysius: and again, he takes and approves of him as well as Ignatius, and Clemens Stromataeus, or Eusebius in the condemning the Nicholaitans for Heretics, in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. That is, 
Leco praedict. & pag pr●d.  but Saint Ignatius and Clemens, and Eusebius, with Theodoret of Cyrus, do all agree the Nicholaitans to be Heretics; so that this Theodoret, as appears, was a Father of no small Esteem or regard: and doth not Photius in another place afford him as high praise for his Ecclesiastical History, 
Photii Bibliot. pag. 19  beginning thus, Lecta est Theodoreti Historia Ecclesiastica, etc. that is, The Ecclesiastical History of Theodoret is likewise allowed, and saith, of all which I have formerly nominated, he useth the most convenient Style and phrase for an History; Clarus enim & grandis, minimeque redundans, that is; for he is perspicuous, weighty, and not too luxuriant; and praiseth him for so learnedly relating the Acts of the second Synod: Is there not also a short Epigram in Greek in an ancient Manuscript, concerning the Excellency and Eloquency of Theodoret's Disputations in three short Verses, 
In Augustano Codice. M. S.  which are here set down.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
That is, that as another Nilus with his overflowings, he made all the Grecian fields fat and full of Eloquence, and by his labours had enlarged the Faith; which shows likewise not only the indefatigable studies of this Theodoret; but also the admirable wit and wisdom that flowed in his soul, 
Sixtus Senensis de Theod.  and was expressed in his works. Doth not likewise Sixtus Senensis speaking of his selected questions of the Scriptures, speak in these words, ab initio Geneseos adultimum librum Regum, insigne opus, etc. that is, Questions from the beginning of Genesis to the end of the second of Kings, a most famous work; in which, saith he, by way of Question and Answer, Theodoret doth briefly and clearly explain all the hard places of Scripture with admirable industry! what pen can sufficiently blazon thy worth? for his Commentaries on the Psalter, doth not the same Senesis style them, Nobiles Commentarii, that is, Heroic Commentaries: and upon his Commentaries on St. Paul's Epistles, doth he spare to commend him? For saith he not, Feruntur Commentarii in omnes Pauli Epistolas, in quibus quantum fieri ●otest. etc. that is, there are likewise extant Theodoret's Commentaries on all St. Paul's Epistles, in which (as much as can be) the genuine sense of St. Paul is succinctly, elegantly, orderly, and piously expressed, and (which in Saint Paul's writings seems to be most difficult) sentences are joined with sentences, with wonderful skill and Art, to the great profit of the Reader. And if I should enlarge myself which of the Fathers either do not use his Authority with great approbation and commendation, and all of them do hold him an able judicious eloquent man; he died, being not very old, but rather spent with labour and studies than with age, and died in the reign of Theodosius the younger Emperor, and was buried in the same Sepulchre, in which that holy man jacobus Nizibenus, before mentioned, was entombed.  

His sayings of the government of the soul.  
The delights of the soul are to know the Maker: 
Treatise of divine Providence, cap. 12.  to consider the Works of Heaven, and to know her own estate and being.  
The soul knoweth all things, wherefore he that knoweth his soul, knoweth all things; and he that knoweth not his soul, knoweth nothing.  
The soul when it dyeth carrieth nothing with it but her virtue and learning, 
Ibid. c. 16.  and it seeks none other help: wherefore all such as for the multitude of their sins and transgressions are hopeless, as murderers, blasphemers, with such like wickedness; the justice of God and their own deserts condemns them unto everlasting death, from which they shall never be delivered: But such (saith he) as have lived godly and carefully, shall be by death delivered from the prison of the body, and shall ascend up into a purer life, and dwell in heaven for ever.  
If the soul of man (through sin) be once dead, 
Ibid. cap. 16.  it is never again revived, but by the only mere grace and mercy of the most gracious and everliving God; whose vengeance (by his justice) still waiteth the destruction of wicked and wilful sinners: therefore say the learned, and do conclude, that blessed is the soul that is not infected with filthiness of this World.   

I have set his Works as they are registered in two Tomes Printed at Collen, 1617.  

Tom. 1.  
1 Upon all the hard questions in Genesis, Exodus, Leviticus, Numbers, Deu●eronomy, Joshua, Judges, Ruth, and upon the Kings.  
2 Exposition of all the Psalms.  
3 Upon the Canticles.  
4 Upon Jeremiahs' prophecy.  
5 Upon Baruch.  
6 Upon Jeremiahs' Lamentation.  
7 Upon Ezekiel.  
8 Upon Daniel, Hosea.  
9 Joel, Amos, Abdiah,  
10 Micha, Nahum.  
11 Habakkuk, Zephaniah.  
12 Aggee, Z●●hary.  
13 Malachy; to which are now added these.  
14 Upon Moses Song. Exod. 15.  
Upon his Song in Deuteronomy.  
Upon Anna her Song.  
Upon Abakkucks' Song.  
Upon Esaies' Prayer.  
Upon Ionas Prayer.  
Upon Ezechiah's prayer  
Upon the prayer of the 3 Children.  
An Hymn of these 3.  
Virgin Mary's Song.  
Zachariah's prayer.  
Symeons' prayer.   

Tome 2.  
1 Upon all St. Paul's Epistles, from the Romans to Philemon.  
2 Ecclesiastical History 5 Books.  
3 Three Dialogues against certain Heretics.  
4 The fables of Heretics 5.  
5 An Epitome of divine decrees.  
6 A religious History.  
7 Of Evangelical truth drawn out of the knowledge of Philosophy.  
8 Of Divine providence: and of the soul of man.     

An. Christi 390. Sanctus Hieronymus Stridonensis.  

S. HIERONYMUS.   
THis great and eminent Father of the Church must be ranked according to his deserts: In writing whose life I follow the directions of Erasmus of Rotterdam. To begin therefore; the time of his Birth was under the Reign of Constantine the Great, in the year of Christ 331, in a Town called Stridon, which was ovethrown by the Goths, then wasting and spoiling several places: Upon the borders of Dalmatia, and Pannonia, 
Hieron in cat. Sc●iptorum illustrium.  as he himself testifies, some, as Blondus will have it, to be that which now is called Sdrigna, a little Town of Histria in Italy: some hold, that to this day there is to be seen Saint Hieroms Monument. He had a younger brother called Paulinianus: his mother's name was Castorina; His Father's name was Eusebius: but we will not insist upon his parents, but will declare his own worth: he had sufficient means, as may appear by his education, which was at Rome; then counted the only Nursery of Letters, as he doth testify: for though learning was at the same time in France, Spain, and Africa, yet no where was it so free from pollution and corruption as at Rome. His Master, for the Grammar, was Donatus, and Victorinus for the Rhetoric. Some have made question, whether this Donatus were the same that made such eloquent Commentaries on Terence and Virgil: Well, making fair hopes of a large progress in Learning, and being well furnished in these, he proceeds to read Porphyrius Isagoge, or Introduction to Logic, and read the Philosophy of Plato, and the Stoics; but not staying here, he looks now into Cosmography, History, and Antiquities; and intends to study Divinity, and to set it forth with all the lustre that might be. His fellow students were Pammachius, Bonosus: both these were highly born. Heliodorus, who for his eminency of parts was made a Bishop. 
In Epist. ad Damas' pap●●.  This Hierome received his baptism also at Rome, as he proves: and now being sufficiently seasoned with these Arts, he soars higher, and follows the footsteps of learned men, as Pythagoras, Plato, Apollonius; and so he addresseth himself to travail: he surveyed all France, and gained acquaintance and love of the chiefest Scholars: he testifies that he was at Triers, where he described that Book of St. Hilaries de Synodis with his own hands; and Bonosus travailed with him, as may be seen in his Epistle to Florentius; so having taken a view of most of the Libraries, and having conferred with the learnedest in those places whither he came, he visited the place of his Birth, and the place of his new Birth, having like a wise Merchant stored himself with abundance of Goods, he resolves upon a course of life, and a fit place to settle down in: he likes not Rome, as savouring somewhat of Paganism, and was too full of pleasures, which are dangerous Baits for young men to be ensnared with: Neither doth he like his own Country, being corrupted with Barbarous delights, as he testifies himself in his Epistles, saying, In my Country they make their belly their god; and he is counted the holiest, which is the richest. So taking advice with his fellows, he resolved to depart into some remote place, that he might the freer give himself to the study of the holy Scriptures, and the more truly follow our Saviour. Pammachius advised him to marriage, but this Hierome desired liberty. Bo●osius he persuades him to a Monastic course of living in some remote Island. Well, the mind of St. Hierome was thus resolved, he got him a rich Library, and took a competency of means for his support and maintenance; he goes into Syria with Heliodorus with him: but Heliodorus reputes him of his resolution, and so returns home: it is thought that they both in their journey saw Jerusalem, which was famous at that time. And being now destitute of his friends, his body was much altered by changing his course of life, so that he was sick, but was wondrously courteously used by a Monk, but more especially by Euagrius, who afforded him lodging kindly at his house: being recovered to his health, with a great ardour of soul he set himself to follow Christ: so he departed far off into a solitary place, where was no company but wild Beasts and Serpents, and a few Cells of Monks here and there scattered among the Syrians and Agarens, only Euagrius would now and then even in this his solitariness give him a visit: Ruffinus who of a former friend, became an Enemy, at this time came to Nytria of Egypt; and now also his brother Paulinianus having betaken himself to a Religious course of life, was after a while made a Priest; which thing john Bishop of Jerusalem did not approve of, but Saint Hierome doth answer it sufficiently, his dislike grew, because Paulinianus was made so young, being not yet thir●y years old, as m●y be seen in his Epistle to Paulinianus.  
Saint Hierome lived four years in this state, all this while subjugating his body, and studying and meditating continually, with watching, fastings and prayers; and seriously repenting the sins, which he had in his youth committed; and imploring God's grace to preserve him from future temptations: So that as Erasmus speaks, he did not only study hard all day, but spent most part of the night in pious performances, so that, Minima pars noctis dabatur somno, minor cibo, nulla otio, that is, He did allow the least time to sleep, little for refreshments by diet, none for idleness. When he was weary with study, he would go to prayer, or to sing an Hymn; he read over all his Library, and what is rare, sacras literas ad verbum ediscebat, that is, he learned the Scriptures perfectly to a word, he was vigilant in reading the Prophets, and finding out the intent of their prophecies; he was studious in the Evangelists that he might know our Saviour's life the better, and with more ease and profit follow it. His prayer was, Lord, let me know myself first, that I may the better know thee, the Saviour of the world. He was so addicted to reading, that he would let none pass him, no not, Ethnicos, non Haereticos, not the Heathenish Authors, nor yet the Heretics: what he read with judgement, he made use of knowing how to fetch Gold from a dunghill, or Medicines from poison; by this means so fitting each Author for his own memory, that he was able to speak suddenly upon any point of Learning; he was mainly taken with Origen, so that he called him by way of praising him Suum, his own; that little Book which he writ to his Associate Heliodorus shows sufficiently what an able man he would prove in the school of Christ.  
He had excellent skill in Hebrew, knowing how necessary it was for the understanding of the Scriptures, which he got of one Bar-hamina, he obtained excellent knowledge in Chaldee, knowing that some of the Prophets; as Daniel, and some other books as that of job, was written, not only in the Hebrew, but also in the chaldaic Dialect; so likewise did he gain the Syrian, because of some affinity with the Hebrew. Now having passed so long a time in this strict and rigid course of life, by the persuasions of Epiphanius Bishop of Salamine, and Paulinus Bishop of Antioch, whom upon some necessary employments the Emperor had called to Rome; some say he was made Priest at twenty years of age by Liberius Bishop of Rome; but he testifies he was ordained at Antioch, by Paulinus aforesaid. When he came to Rome, he was acquainted with many Noble Matrons, especially Marcelia, who being stirred up by Athanasius, and other Priests of Egypt, was the first of that sex, that professed a Monastic life at Rome▪ and she by her fair devout carriage gained others aswell Virgins, as Matrons, to the same profession; especially Sophronia, Principia, Paula, and Eustochium: to whom divers others joined themselves; and Hierome instructed them, and stirred up their spirits to the study of the holy Scriptures; but he wanted not those that envied him; for there came in closely at the same time certain Arrians under the name of Origenists; whom they knew this S●int Hierome had in high esteem; and so they did strive to defame his splendour, by raising scandals of him, so that he left the City of Rome as unworthy of him, and (as some write) Melania and Paula went with him, or else did presently follow him, he describes his journey in his Works, and gives sufficient Reasons why he went, and why he visited so many places; he terms Gregory Nazianzen his Master for Divinity; he heard likewise Apollinarius at Antioch; he went to Alexandria, but for the practice of Divinity he chose to live in Bethelem, which he made famous by his excellent preaching; Here Paula builded four Monasteries, three for women, one for men, in which Saint Hierome lived many years, as he testifies in his Epitaph of Paula; Ruffinus prosecuted Saint Hierome with a great deal of malice; in so much that Saint Augustine began to suspect him, until he better knew his life and learning; yet though this Ruffinus was so bitter against him; He had famous men that stood for him, as Epiphanius in Syria, Theophilus, Bishop of Alexandria, Marcelia, Pammachius, and Chromatics at Rome: so that being much threatened and hated by these Arrians, his life may be termed a tedious Martyrdom, he studied God's Word thirty years: having buried Paula his Disciple, the time came that his course was accomplished, and so in the ninety one of his age, of Christ's Nativity, 422.  
Under Honorius and Constantius he paid Nature's debt, his bones were afterward translated to Rome; where to this day there is a Monument of his to be seen: He was in his life of such fame that Greece did rejoice, that she had his Works translated.  
His Epistles are approved of in Italy, France, Spain, all Germany and Africa; He was honoured and sought to far and near by Bishops, by Noble Matrons, by great Rulers: many great personages, came far having seen his Works to see the Author: Amongst the rest, one Alipius sent by Saint Augustine, Paulus Orosius the Historian came to see him; so did Sulpitius Severus who highly commended him; Apodemius out of France, with many others with him; He was full of Eloquence; but he 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? etc. that is, who teaches more distinctly? who delights more modestly? who moves more effectually? who praises more candidly? who persuades more gravely? who exhorts more ardently? Dalmatia, Pannonia, Italy may boast of him; Stridon rejoiceth in him for bringing so great a Light to the world; Italy comforts herself in three respects: First, that she instructed him, next that she baptised him: lastly, that she reserves his bones as a memorial of him.  
France is glad that he sent Epistles to her inhabitants, all the world may be comforted in having such an excellent Bulwark for the truth, all ages and sexes may get profit out of his Volumes: 
Trithem. in Scrip. Eccles. fol. 25.  the best wit may he help, and all cannot but praise him except Heretics, whom he detested. Hear but what Trithemius speaks of him, Vir in saecularibus valde eruditus, in divinis Scripturis inter omnes doctores eruditissimus, etc. that is, He was a man well seen in secular Learning, but in Divinity he carries the chief fame amongst all the Doctors of the Church, famous for the knowledge in Languages; he was the rooter out of all Heretics, the defender of the Truth, a labourer in Virtue, an hater of Vice, 
Baron. Annal. Tom 3.  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.  

Upon Heresies. 
Hieron. in Epist.   
Dead flesh is to be cut off for fear of Gangreenes, the scabbed sheep is not to be admitted into the Fold, lest it defile, corrupt, and spoil 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.  
We must be like to children who forget hurts, 
Hieron. super illud Mat. quicunque humiliaverit se.  who do not retain anger, look not on beauty to lust after it, doth not speak one thing, and think another: so unless we have purity and such innocence, we shall not enter Heaven.   

Of God's Word.  
If according to the Apostle Christ is the power and the wisdom of God, than he that knows not the Scriptures, 
Hieron. sup. Isa. in Prover.  knows not the power of God; he that is ignorant of God's Word, knows not Christ.   

Of simplicity.  
Thou must be a Dove; and a Serpent, the one not to do hurt to others, the other not to be hurt by others.   

Upon disgrace.  
The Son of God endured the shameful death of the Cross, 
Hieron. in Epi.  and dost thou think to follow him and be where he is, and live here in pleasures?   

Upon Women.  
women's beauty is not to be respected, 
Hieron. contra jovinian.  but their chaste modesty: she is truly chaste, who hath liberty and opportunity to sin, and will not.   

E duris ad placida.  
He used to say of himself, that whether he did eat or drink, 
In Reg. Monac. cap. 30.  or whatsoever else he did; that horrible voice was ever in his ears: Surgite mortui, & venite ad j●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 redeem us, died 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 Virtues are so united together, that he that wants one wants all, and therefore he that hath one, hath all.  
Whatsoever it is a shame to speak, it is a shame also to think: therefore the safest and perfectest course is to accustom the mind 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 ears, 
Hier. in Epi. add Nepotian.  Do not detract from others, nor hearken unto them that do detract from others.  
He that doth afflict his body, 
High sup. Ep. ad Rom.  and yet forsake concord, doth praise God in the Cymbal, but doth not praise him in the Quire.  
He that gives alms to a poor sinner, 
Hier. ibi. Glo. sup. illud Ecccle. 10. Da misericordi, etc.  is truly merciful.  
For nature is to be respected, not the person. For he that gives to a poor sinner, not as he is a sinner, but as he is a man, he doth not relieve a sinner, but a man.  
Christ was a sacrifice ordained for our reconciliation: 
Hier. super Lucam.  and if thou dost contemn the mystery of the Sacrament, thou contemnest the remedy contained in the Sacrament.  
A just and valiant man should neither be deject in adversity, 
Hier. sup. I●el.  nor puffed up with prosperity, but in both estates should be moderate.  
When the body is strong the soul is weak; 
Hier. sup. Amos lib. 2.  and again when the body is weak, the soul is strong.  
The kingdom of Heaven suffers violence, 
Hieron. in Ep  for it is great violence that men borne on earth should seek Heaven, by virtue possess 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 funeral Epistles in praise of many.   

Tome 2.  
1 Against Heretics.  
2 Helvidius Jovinianus.  
3 Apology for his books against Jovinian.  
4 Apology to Domnio.  
5 To Pammachius.  
6 Against Vigilantius.  
7 Against the same, one book.  
8 To Marcelia 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 C●esiphon against Pelagius.  
15 Against the Pelagians, three books.  
16 Thirty Epistles of divers Arguments.  
17 Eight Epistles to Hierome.   

Tom 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 four Evangelists.  
6 Then follow the explication of questions propounded by divers, as Damasus, Dardanus, Vitalis, Amandus, Miverius, Alexander, Cyprian, Paula, Euagrius, Marcelia, 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.   
Cardinal Bellarmine doth doubt of some of these Works, whether they be Saint Hieromes or not, as those upon the Kings and Chronicles.  

Tome 4.  
1 Commentaries upon the four greater Prophets, and on Jeremy's Lamentations.   

Tome 5.  
A Commentary upon Ecclesiastes, as also upon the twelve lesser Prophets.   

Tome 6.  
1 Commentaries upon Saint Matthew.  
2 Upon the Epistles to the Galatians, Ephesians, Titus, Philemon.  
3 A book of Didymus put into Latin by Saint Hierome.  
Some doubts are made whether in the fourth Tome the Lamentations of Jeremy, were done by Saint Hierom: it is thought to be Rhabanus Maurus, because it is found amongst his Works.   

Tome 7.  
1 Commentaries on all the Psalms.  
Bellarmine makes some doubt of some of the Psalms, viz. against 14. 15. 16. 17. 18. 19 20. and says they are not of Saint Hieroms turning.   

Tome 8.  
1 Commentaries on Job  
2 On the Proverbs.  
3 Homilies on the Canticles.  
These are rather attributed to Beda, because they are said to be written in favour of Vecterius. Now Vecterius was a Bishop in England, in Beda's time, as he testifies those on the Proverbs are thought to be of Beda his Works, because on the 21. and 31. Gregory is cited, and in the 30 Saint Hierome himself is cited. Commentaries on the Epistles are suspected to be Pelagius.   

Tome 9  
1 There are many things of other men's, as of Eusebius, Caesariensis, Ruffinus, Augustine, Gennadius, and others, which are all good pieces, but not to be ascribed to this Father.   
And so I will shut up the life of this Great Saint Hierome with the praises that Saint Augustine gives him in his 18 book de Civitate Dei, Non defuit in Temporibus noster presbyter Hieronymus, that is, there wanted not in our time that Priest Saint Hierome, a most learned man, skilful in three tongues especially, which turned the Scriptures not out of Greek, but out of Hebrew into Latin. So his actions and indefatigable pains, with his many sufferings, do serve to show that he did well employ his time to God's glory, and the Churches good: which doth even to this day reap great benefit out of his Works.    

An. Christi 411. Sanctus Chrysostomus.  

S. CHRYSOSTOM.   
I Am now to Write and describe to the view the sweetest Father that the Church of God enjoyed in many ages: 
As Bellarm. in 398.  whom to praise is but of Desert; whom not to Commend, would seem barbarous and unchristian. He was an Auditor and Disciple to Eusebius; then when he was Priest at Antioch: he got this name Chrysostome, as one saith, Ob venustatem Eloquii, for his graceful Eloquence: it signifies a golden tongue, for he was prevalent and attractive, a man most learned in Theology, of an admirable Wit in his framing his Homilies, he was beloved and reverenced of all men; His father's name was Secundus, and his mother's name was Anthusa, both able and noble: He was borne at Antioch; in which place, after some time spent in secular affairs, he entered into the Priesthood, and was made Governor of the Church at Antioch, and Nectarius Bishop of Constantinople dying, being by the persuasions of Arcadius the Emperor placed Bishop in the same See, 
Sophr. in prat. spirit. cap. 119.  he did worthily manage that great charge: Sophronius doth highly commend this man, for he writes, Nunquam eum mentitum fuisse, nec unquam alicuj maledixisse, neque scurrilialocutum, nec jocos admisisse: i. e. That he never told a lie: never cursed any, never spoke any scurrilous matter: never admitted of vain sports. Admirable parts ● and indeed fit for a man of his Calling: many learned men have admired his parts: Anianus saith thus, 
Anianus ad Horom. Episc.  Chrysostomus certè peculiare illud custodit, etc. i. e. Chrysostome keeps that peculiar gift and property, that though wondrously studious, always watchful, though an enemy to dulness and stupidity; yet never doth his words fly out into vain flashes, but still applied to the profit of the hearer, for his very stile is accommodated to the profit of the Church, expressing antiquity and learning together; neither too lofty, nor too mean: at all times keeping equality and measure, full ripe, modest, free from all fault of too much affected curiosity: not too luxuriant, not sordid, nor yet too much garnished; yet sufficiently and powerfully trimmed and decked; not too subtle, not too smart or sharp, unwantonly, pleasant, wondrously copious, expressing an admirable faculty of the Master, yet always free from pride: hence it is, that the plain man may read him with profit, and the greatest scholar cannot but praise him with just desert. He doth not only equalise Saint Basil, nor yet parallel Saint Gregory, but exceeds them: in a word, here the curious Palate shall find true Eloquence joined with Wisdom: sound Theology set forth with lustre: Holiness and Scholarship joined in one, in his Works throughout; there is store of Bread and abundance of Milk, with variety of sweet Delicates of all sorts for Divines. In his Homilies to the people, 
Sixtus Senens.  he studied for their profit, not to tickle their ears, but to ravish their hearts, performing in all the office of a painful Doctor: he was industrious in his Expositions, powerful in his Morals, in all full of Complacency; he would tell his Auditors, they were not only to learn, but to exercise themselves in practising, and searching the Scriptures, lest they should be addicted to Idleness: He very seldom handled any questions that were curious to the Auditors; as of Predestination, Reprobation, of Grace, or of freewill; but when necessity, and the Auditory in his judgement were fit to understand them; then he performed them plainly, sound, and with a great expression of Piety and Learning.  
He had excellent judgement in Morality, and did contemn Riches, and hated Vices, so that it doth appear by some golden sentences, that he was, as one styles him, verè Aureum flumen, truly a golden River. Take an Instance in some of them here set down to your view.  

1. Virtue is neither troublesome, nor hard to be obtained.  
2. It is easier far to live well than ill.  
3. Small and little vices ought to be avoided with greater study than great.  
4. No punishment so great as an evil Conscience.  
5. No man is hurt but by himself.  
6. It is better to suffer than to offer injury.  
7. Many do hurt unjustly, none are hurt unjustly.  
8. This world's glory is reproach, and reproach in this world is glory.  
9 This Life is rather a Death than a Life.  
10. Death is better than this worldly Life.  
11. We gain most in Afflictions and Miseries.  
12. That all punishments are to be accounted, and may be made beneficial.  
13. Charity is the most gainfullest trade.  
14. A private seclused life is preferred before all worldly contentments.  
15. To be deprived heaven is a greater punishment, than to be punished in Hell.  
16. Not to be too wise is to be truly wise.  
17. That we may powerfully and evidently prove the Divinity of Christ without Scripture.   
Saint Chrysostome, as it appears by all Ecclesiastical Writers doth surpass most for abundance of Similitudes, which add lustre to ones speech and work, upon the Affections, Comparisons, and Metaphors to stir delight in the Hearers: He is not like St. Ambrose for his difficulties; nor doth he use Poets and their Fancies with St. Jerome; nor yet Jests, and pleasant Conceits with Tertullian; but with a Fatherlike affection, fits himself to edify souls committed to his charge.  
That famous Historian Theodoret styles him joannem eximium orbis terrarum luminare, 
Theodor. lib. 5. Eccles. Histor. in Theodos.  john the eminentest light of the whole world: and again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This great john being made governor of the Church of Constantinople, upbraided the wickedness and lewdness of many men; for wickedness and lewdness in the heart of man, maketh the Spirit of God dull and insensible, that is, not to work in him according to his divine Nature: Likewise he admonished the Emperor and his Empress to stand in the faith, for faith is the gift of God, and breathed by the Holy Ghost, which is the Spirit of God, into the hearts of those that be his Children and walk in his ways. He also exhorted the Priests to frame their lives according to the Canons of the Church, and told them, that such as would not, should not enjoy their places; and he used this speech unto them recorded by Theodorete, 
Theodor. Eccle. Hist. l. 5. c. 28.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is, that it was not fitting that they should enjoy any Priestly honour, who do not live as true and zealous Priests should do: and by this means Saint Chrysostome did not only reform those of that place, 
Niceph. l. 13. c. 3.  but also by his reverend carriage did also settle all the Thracian Churches, 
Socr. l. 6. c. 3.  which did contain six Bishoprics: nay, and by Authority rectified at the same time all the Churches in Asia, which then had eleven Bishoprics; 
Zozom. l. 8. ca 2, 3.  and further his good pattern extended, if you please to read the aforesaid Theodorete, in his fifth Book before cited. Ponticam praeterea Ecclesiam quae eundem habet Episcoporum numerum, quem Asia eisdem legibus adornavit: he also adorned and graced the Churches of Pontus with the same institutions, which did contain in it as many as Asia.  
And here a little to digress, 
Note well.  any one may see plainly these four particular points, and they deserve imitation.  
1. That if the Church's Discipline be not strictly maintained, corruption of manners presently break in: for want of Discipline ushers in Licentiousness.  
2. That when Churches are fallen from their pristine and ancient Government, they are to be reform by Discipline. For Discipline well managed settles Reformation.  
3. That the fittest and only men who still have, and always should reform Churches by good Discipline, are Bishops, for they have both power and discretion.  
4. That good examples are of admirable operation; for doth it not easily appear, that by the wisdom of this one Reverend Bishop, how all the other Churches strive to follow his pattern? It is an old one, yet a true saying, Exempla magìs praevalent quam praecepta, Examples make a deeper stamp than precepts.  
In brief, the two first of these well considered, our Zelots would not so much speak against such good means, unless they be ignorant. The third, well observed, would teach all to afford those reverend Prelates more honour, and to learn the fifth Commandment better, and to practise that rule of Saint Paul, Let such as rule well have double honour; they would not surely, if they had any insight into the Primitive Times, so rashly and unchristianly murder their spiritual 
* Bishops.  Fathers, nor yet so deeply wound their 
* The Church.  Mother, by Scandals, Slanders, Reproaches, Schisms, Factions, Fractions, Conventicles, Libels, and the like hasty harebrained fancies. The last will directly condemn them, for not obeying and following such ancient and allowed Fathers: But I will not insist upon this, though it doth fairly offer itself to me, but return to our Father Chrysostome, as he hath begun a fair Reformation in the Church.  
Having so fairly wrought upon these Churches, 
Niceph. l. 1. c. 3  he proceeds further; he settles the Churches likewise in Phaenice, though addicted to Idolatry; nay, though they worshipped Devils, and gathered together all the Priests, 
Zozom. l. 8. c. ●.  and settle them to study Piety: and send thither the Emperor's Edicts (obtained by him for that purpose) to demolish and throw dow●e the Images of the Idols, and to ruin their Temples; and as for the Officers and workmen which should effect this great task, he paid them not out of the Emperor's Coffers, 
Socrat. l. 6. c. 3  but stirred up the spirits of noble Matrons, whom he had instructed in the Faith, and flowing in wealth, to give large sums of money to this purpose, assuring them that it was a worthy work, to cast out the Devil by this means: 
Theodor. l. 5. cap. 29.  and this his Counsel was so powerful, and wrought so effectually, that in short space he left the Devil not an house to put his head in, but levelled them to the ground.  
And this able Engineer left not off thus, but proceeds further: when as he perceived the whole Nation of the Scythians to be deeply entangled and ensnared in the Arrian Heresy, ●o expel this and the professors of it, he took this course; he ordained many Priests and Deacons, that could speak the Tongue expertly, and placed them in several Churches, and apppointed likewise Readers; and thus he by his care, reduced many that were far gone with that Heresy, to the Orthodox Faith: and often he himself would give those Church's visits, and speak to them learnedly by an Interpreter; 
Niceph. l. 13. c. 3, 4.  and still inducted others who had a faculty that way: 
Zozom. l. 8. c. 6  and thus as in Phoenicia he had expelled the Devil, so in Scythia he drove out his Champions and strongest upholders. 
Socrat. l. 6. c. 3   
And now finding in these his undertake such an happy success, he being encouraged in his virtuous proceedings stops not here, but stoutly works whilst he sees an opportunity: which was as follows.  
Hearing for certain that those Scythians, 
Theodor. l. 5. cap. 31.  who are called Nomades, living by the River Ister, eagerly thirsted after the knowledge of the truth, and yet did want all means which should direct them to the knowledge of Christ: being as those Children spoken of, who cried for bread, but there was none to give it them, This Saint Chrysostome (sorrowing that the Devil should keep their souls in the shadow of darkness any longer) sought diligently far and near for such men as imitated the footsteps of the Apostles labours, 
Socra. l. 6. c. 3.  and having found them, sent them to bring those wild people to the knowledge of the Gospel; and sent his Letters with all speed to L●ontius, 
Zozom. l. 8. c. 6  than Bishop of Ancyra, wherein he signified, that the Scythians had embraced the Truth, and exhorted him to send able men to them, to confirm them in the received Faith: furthermore, having heard of the Marcionists, who had about his jurisdiction infected some people with their Heresy, to stay this running sore, he dispatched Letters to the Bishop of the same place, that He should carefully expel all of them out of their places, and for fear lest he should either want help or courage to effect his desires, he sent him the Emperor's Edicts, obtained for this purpose, to encourage him in it: so by these his noble actions, the case is clear, that he (as another St. Paul) had a great care of the Church's welfare, unity, and prosperity. Indeed a wise man will order and square his actions and thoughts by divine Laws; for by that means he shall be sure to be blessed.  
I must not let pass in silence another notable and famous passage of this Father, 
Niceph. l. 12. cap. 4.  recorded by Theodorete, Nicephorus, Zozomen, 
Socrat. l. 6. c. 6.  and Socrates, which shows what a brave gift and faculty he had in persuading. It so fell out, 
Zozom. l 8. c. 4  that there is one Gainus, or rather Gainas, for so it is in the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Scythian by Nation, 
Theodor. lib. 5 cap. 32.  of a Barbarous mind, full of Insolency, and Tyranny; who that time was a commander in war, and ruled not only over the Army of his own Nation, but over certain Troops of Roman Horsemen, and some Regiments of Foote-forces, whom not only most men feared, but even the Emperor himself, (knowing his bloody disposition) mainly suspected.  
This wicked Gainas desires of the Emperor, that he and his might have a Temple allowed them, (he being mainly affected with Arianisme:) The Emperor for the present told him, he would think of it, and at last promised him one: But the Emperor calling this Divine john Chrysostome to him, wished him to give this Gainas an answer: Withal the Emperor informed him of his main Power, and strength, and Tyranny, and so thought it best by yielding to his desire to assuage his high swollen pride. To whom this john presently answered: Ne istud ei pollicare, neque dare sanctum Canibus mandes. You may not promise it to him, neither may you give holy things to Dogs: nam nunquam patiar, ut qui Deum Verbum Sanctè, 
Theodor. l. 5. Eccles. Hist. cap. 32.  & augustè laudibus & Hymnis Celebrant, expellantur è Sacro Templo: idemque tribuatur his, qui contra eum Blasphemias loquantur, that is, for I will never suffer that those, who praise God the Word with holiness and Hymns shall be expelled the Temple of God, and the same to be given to those who furiously do speak Blasphemy against him. And I beseech you (oh Emperor) not to fear the power or Malice of that Barbarian, but call me and him together into one place, and be pleased with silence to hear me speak to him; for I persuade myself I shall overcome his fury. Well, the Emperor was glad to hear this good Father to say thus much, and the next day he caused them both to meet. Gainas he lays claim to the Emperor's promise; 
Niceph. l. 12. cap. 45.  Chrysostome answers him, that it was not fit for the Emperor rashly to attempt any thing against sacred places; to whom Gainas answered, that he would have a Temple; john Chrysostome replied, that the Holy Temple was free and open to any one that would truly serve God in it, and pray in it: But saith Gainas, I am of another Sect, and I would have a Temple for myself, and all those that be of my way: And I think, I who have performed such and so many exploits in the Romans defence, may justly claim this privilege: To whom Saint Chrysostome again answered, the rewards bestowed upon you for your Service, hath not only equalled, but exceeded your labours; for you are made a Commander, and have attained to a Consular dignity, and you ought to consider what once you were, and what you may be; in what indigency you lived, and now how you have abundance of all things: how poorly you passed over Ister, accoutred in mean habit, and now what Princely Ornaments you have on: think therefore seriously the smallness of your labours, in respect of the greatness of your reward; and be not, oh be not ungrateful to those who have bestowed all these upon you: I mean God, and the good Emperor. With these speeches, as Theodoret reports, he so overcame for the present this Gainas, that he was mute and ashamed, and he styles this Father, 
Theodor. l. 5. Eccl●s. H●st. cap. 3●.  joannes celebris, totius orbis terrarum Doctor; john, the famous Doctor of the whole world. Furthermore, when as this Ganias did break forth into cruelty, so that he wasted all places, and frighted all men, even the Emperor himself; and when they did not know how to send an Ambassador to him, for none durst approach him; yet as Nicephorus relates it, and Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, at that time leaving all others, as struck dead with fear, they had recourse to this john, the most undaunted soldier of Christ, and exhorted him to undertake the Embassage to this Gainas: 
Theodor. l. 5. c. 33.  well he was not any whit daunted with his former free discourse with him, nor yet at his cruelty; but willingly takes his journey into Thracia: and Gainas having intelligence of his coming, and knowing what a zealous, 
Zozom. l. 8. c. 4  pious man he was for God's service, went a good way to meet him; and friendly taking him by the hand, kissed it, and made his son embrace his holy knees, such force is there in virtue, that it makes even Lions become calm; virtue hath that power and efficacy, that it stops the envious and slanderous mouth, or else the ears of the● that shall hear it.  
Cardinal Baronius citys one Metaphrastes, 
Baron. Annal. Tom. 5. p. 113.  who found it in antiquities, that this Chrysostome prevailed so far with Gainas, that he made peace with Arcadius the Emperor; and that he set some certain men of note free from slavery, and specially that he loosed Aurelianus the Consul, and Saturninus from banishment: and this seems to be true, by the Homily of Saint Chrysostome, which doth begin in these words: Beati Johannis Chrysostomi Homilia, cum Aurelianus & Saturninus acti essent in exilium; & Gainas egressus esset à civitate. An Homily of that blessed john Chrysostome. when Aurelianus and Saturninus was banished, 
Chrysost. Hom. eo●. titulo & de avaritia.  and Gainas departed out of the City: and the same Baronius citys a Sermon made by Chrysostom, when he returned to Constantinople, so it begins, Multo tempore silui, I have been long silent, at last I am returned to your love.  
I have been abroad pacifying storms and tempests, and to bring those into harbour, who were ready to sink, and so goes on wondrously divinely: and was not his care great for the Church's peace, when as he undertook that voyage into Asia, and at Ephesus met Palladius, Cyrinus and Paulus his associates? so there was a Council at Ephesus where assembled seventy Bishops, about Simoniac Priests and Bishops. S. Chrysostome, 
Zozom. l. 8. c. 6  as Zozomen testifies, deposed 13 Bishops, others say but six, this act commends his integrity. So he returned to Constantinople again, & preached to his charge, where he was received with joy, as he expresses in that Homily; how did the voices pierce the Heavens? 
Hom de regress. suo ad Constant.  The whole City was a Church, and the like: How faithful was he in telling Eudoxia the Empress, that she would for her covetousness, be called a second jezabel; but now the Empress being angry, studied revenge: 
Pa●●ad. in Dialogo rerum gest. ●. Chrysost.  and so Theophilus coming to Constantinople, with some other Bishops, of whom, as Palladius affirms Acacius of Beraea, was of greatest note, and indeed Chrysostom's greatest adversary; for they sent to Antio●h to inquire of his life when he was young; but finding nothing worth objecting, they then sent to Theophilus to Alexandria, and set his malice on working, who was glad at such an occasion: but they found accusation against him for that Sermon which he preached, out of 3 Kings 18 for they alleged that what he said against Baal's priests was meant of them: and what he spoke of jezabel, he meant of Eudoxia: Thus Chrysostome was beset with the malice of the Empress, and of three other women, whose names were Martia the wife of Promotus, Castritia the wife of Saturninus, and Eugraphia: as also by those some Bishops whom before he had deposed, and loose priests of Constantinople, and the East and West Bishops for receiving the Origenists. But Theophilus worked upon two priests which Chrysostome had deposed, the one for murder, the other for adultery; so Theophilus calls a Synod against Chrysostome: and brings these and others to accuse him; Saint Chrysostome thought them not competent Judges, nor the other sufficient accusers. So amongst all these troubles he preaches to the people wondrous godlily, but they desist not, 
Baron. Tom. 5. 173.  but produce 29 Articles to accuse him of: which Baronius sets down completely: so they never left until they procured his banishment: so they gained upon the Emperor to banish him, and so not having heard his accusation, he is forced to Heiron: but upon an Earthquake that fell, he was recalled; but stayed not long: for a few months after, He was by their malice banished to a little Town of Armenia, called C●cusus; from thence to a place that lay upon the utmost confines of the Roman Empire: exposed to the cruelty of the Barbarians, but God prevented: for at Comana He did quietly and peaceably commend his soul to God, and his body was in●erred hard by Basiliscus, the famous Martyr: many Bishops suffered for his sake: and few of his adversaries escaped unpunished. The Bishops of Europe hated the proceedings. The Bishops of the West would not communicate with those of the East, until they had set and enrolled his name in the Table of the most famous constant Bishops: and after this his later Writings were brought to Constantinople, and there by a company of pious and devout Christians were reserved: and so after a long and tedious troublesome life, this famous Chrysostome departed.  

Sentences out of Saint Chrysostome.  

Of Continency and Chastity.  
As a great shower of rain falling upon the fire doth straight extinguish its force; 
joh. Chrysost. Ser. de joseph. p. 42.  so the Word of God in the soul by meditation, puts out all the fire of lustful concupiscence.   

Of Riches.  
They are unthankful Fugitives, and destroy them that love them most; as a boat, if overladen it sinks, 
Chrysost. ser. de Avaritia. p. 46.  but being justly ballasted sails prosperously: so when men stir to heap up too much wealth they drown themselves in perdition: Do not hoard up more therefore then is useful, for fear thou losest what is necessary, be rich in necessaries, not in superfluities.   

Of covetous thoughts.  
If thou wouldst not fear a storm in a calm, or sickness in health, nor beggary in wealth; do as the dresser of Vines, cut off the superfluous branches, that the tree may bring fruit, and not leaves only: so cut off those insatiable thoughts of wealth: and thou hast enough.   

Of brotherly love.  
A bulwark of Adamant is not more impregnable than the love of Brethren: 
Chrys. Homil. ●e pace, & de recipiend. Severiano. p. 48.  as a City compacted and united is fortified against all assaults; so brethren's hearts knit up in love are unconquerable. 'twas love that brought the Son of God from Heaven, to reconcile all things to himself.   

Against Covetousness.  
A covetous man is as bad as the plague, 
Chrys. Epist. ad Hebraeos c. 9 Hom. 15.  for as it infects the air, the house, the body, than the spirits; now it makes men to be inflamed, now they are distracted, and can take no rest: so is it with the covetous. For there cannot be a worse infection in a Commonwealth than covetousness: nay, they are worse than Whores, for as the Prophet says of them, They open to all passengers: so doth the covetous oppress father, mother, brother, sister, servant, or friend. What? he stands not in awe of God, nor his sacred Word, but laughs and derides his threats.   

Of Faith.  
Solid Faith is like a mighty Rock; 
Chrys. in Ep. ad Tim. 1. c. 6. Hom. 18.  which though the winds, and waves, and weather do all beat against it to overthrow, yet it stands unshaken. So true faith grounded on that great Rock Christ holds out in all temptations and spiritual combats.  
Man discerneth another's fault easily, 
Chrys. l. 3. de 〈◊〉.  but his own very hardly, because in another's case his heart is quiet, in his own troubled, and a troubled heart cannot consider what is good.  
Contemn riches, 
Chrys. super Ep. ad Hebraeos serm. 25.  and thou shalt be rich, contemn glory, and thou shalt be glorious: contemn thy enemies, and thou shalt overcome them: contemn slothfulness, and thou shalt enjoy rest and quietness.  
Discourse and sudden speech declare a man's inward affection, 
Chrys. ●. 3. de Vest●.  for a lascivious man craftily conceals his vice, is discovered by his filthy speech. For the conscience cannot be so dissembled, but that the wantonness of the mind may be discerned in the countenance, and the secrets of the heart are discovered by the motions and gestures of the body.  
Spend an hundred years in delights, 
Chrys. de reparatione lapsi.  and another hundred, nay, ten hundred: what are all they to eternity? Is not all the time of this life wherein we enjoy delights and pleasures, but like one Nights Dream in comparison of eternity?  
The Devils first assault is violent: 
Chrys. super Mat. 4.  but if he be then valiantly resisted, his second temptations will be weaker, and being once foiled, he proves himself a coward.  
If it were possible to be revenged on the rich, 
Chrys. super Ep. ad Heb. serm. 2.  you should see all the prisons filled with them, but amongst other evil qualities belonging to riches, this is one, that they deliver and protect offenders from punishment.  
If thou separate art and exercise, 
Chrys. in polic. lib. 6.  exercise without art is more profitable, than art without exercise. For art is unfruitful without practice, and practice is rash without art.  
Saint Chrysostome saith, that john Baptist spoke more when his head was off, than when it was on: For (saith he) he then spoke of Christ but with one tongue: but being dead, all that heard him speak of Christ, spoke by him.   

Of praise.  
When God is praised, and when thanks be given unto him of men, than the more plentiful blessings are given of him, even for their sakes by whom he is blessed: for he that praiseth God, maketh him a debtor of a greater blessing.  
When Eudoxia the Empress, who was wife of Arcadius, had sent Messengers unto Saint Chrysostome, with many threats and terrors, how she would molest and vex him, if he did not condescend unto her desires: The messengers failing of their purpose, when they returned, told her, saying, In vain do you go about to terrify or fright this man, 
Simeon Metaphras. in vitâ S. Chrysost.  for he feareth nought but sin.  
Saint Chrysostome reports, that it must be our hand, that must bring us to Heaven, and not our tongue only.  
He calls the life of man a Fair or Market, where some are seeking for gain and profit; others for pleasure and delight: others for prayer and devotion: and the last of these are those that walk as children of light.  
Saint Chrysostome calls Saint Paul the tongue and Teacher of the whole World, who lived like an Angel on earth; and now enjoys a crown in Heaven.  
Saint Chrysostome gives man the reason why the Angels did not bring the tidings of our Saviour's birth first to Kings and Princes, or other great men, aswell as to the poor Shepherds: And this is it, because, saith he, great men's ears were so stopped with cares and honours, that they have no pleasure to hear it; or would not take so much pains themselves: but sent their servants.  
His Works are here registered, He departed in the thiriteenth of Arcadius and Honorius, He 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 Psalms, 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.   

Tom 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 several places of Saint Paul, and many things in commendation of him.   

Tome 4.  
Commentaries, or Homilies on all Saint Paul's Epistles.   

Tome 5.  
1 Homilies to the Antiochians, 80.  
2 Dialogues of the Priesthood, 6.  
3 Of compunction of heart, 2.  
4 Of God's providence 6 books.  
5 Of praying to God, two books.  
6 Against the dispraisers of a Monastic life, three books.  
7 Against the Gentiles, one book.  
8 12 Sermons of Penitence.  
9 Against Jews and Heretics, 15 Sermons.  
10 Against Concubinists, two Sermons.  
11 Of divers arguments 48 Tracts.  
12 To Innocentius the Pope, two books.  
13 To Cyriacus, one book.  
14 To Bishops and Priests in prison, one book.  
15 To Theodorus being fall'n, two books.  
16 To Eutropius, one book.  
17 To Olympia a famous Matron, 1 book.  
18 St. Chrysostom's liturgy.   
I have not followed the Edition of Paris, those who would fully be satisfied, they may have their choice either of the Venetian, Parisian, or Eton Edition.    

An. Christi 420. Sanctus Aurelius Augustinus.  

S. AUGUSTINUS.   
IN describing this Father's life, I follow not any uncertain 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 ears; and therefore may for succeeding 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, 
Vide in Possid. in vita August.  bred and nourished by their care and diligence, and singularly well learned and approved for skill in the Liberal Arts, for he taught Grammar in his own City, and Rhetoric in the head City Carthage; and after going over sea, he came to Rome, and so to Milan, where he was apppointed to instruct the Emperor 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 public disputations this Augustine did attentively hear and like of. He was living in Carthage, tainted with the Pestilent Heresy of the Manichees, but by the providence of God and the wisdom of Saint Ambrose, his heart was enlightened, & so he was brought safe from that Rock, was confirmed in the faith, and a little before Easter, did receive the Doctrine of the Catholic Church, and also Baptism, by the ever honoured Father Saint Ambrose, and being in this state so fairly recovered, he set his heart wholly and entirely to seek the Lord, and to leave the world, not now regarding honours, wealth, or riches, but sought diligently heavenly treasures, striving with might and main to be one of that little flock of whom it is said, Fear not little flock, 
Luk. 12.  it is your Father's good will to give you the Kingdom: He was about thirty years old when he thus began, having only his mother Monica alive, who did mainly rejoice to see him so entirely converted: His Father called Patricius was dead before, and now also he left his Scholars whom he taught Rhetoric, and told them they should provide themselves another Master, for he would only serve the Lord.  
It pleased him, being baptised, to go and live in Africa with other faithful Christians; where, when he was come, how speedily did he perform what he had resolved? for leaving all secular affairs, how constant was he in Watching, Fast, and Prayers? and those graces which it did please God to give him, how did he employ them? so that by his Sermons and Books he taught those that were absent, as well as those that were present; for he 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 people's great desire, ordained this Augustine a Priest, and being entered into that holy function, he did strive to grace the Gospel 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 meet Augustine in a public place, and to dispute with him, which with a great deal of fear he did undertake, but was quite foiled, and so by God's 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 African Heretics, as the Donatists, Manichees, and Pelagians: so that by his writings the African Churches did recover the ancient Truth: and he was so able and powerful in the Scriptures, that the very Heretics were forced to confess him a Divine Man. He was apppointed by the Bishop to dispute of Faith, which he 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 weak, and the charge was so great to manage, and this Augustine was so learned and pious a man, that he entreated him to be ordained Bishop of that City: so that Megalius Bishop of Calama, and Primate of Numidia, coming to visit the Church of Hippo with other Bishops, this Valerius did obtain of his hands what he desired, with the general rejoicing of all the Clergy; though Saint Augustine did mainly at first refuse it, and alleged it was not fitting, neither was it the custom of the Church to ordain any to be Bishop of a City, before the other was dead: but it was imposed upon him: and so being ordained, he doubled his vigilance, and not only in that City, but in every place he taught and writ against the Donatists. There was a sect of perverse and desperate people, who under the colour of great continence were called Circumcellians, who being not able to withstand the Writings, nor Preachings, nor Disputations of this Augustine, they did by might and violence, and force of Arms strive to stop Saint Augustine's proceedings▪ but all their Actions were in vain: for G●d did still prosper and bless the labours of this Augustine; for he ordained Orthodox Priests, men approved and well known to him for Life and Learning, and did give them promotion in the Church; so that the sincere Doctrine of Faith, Hope, and Charity was not only taught in the African Churches, but also in other Transmarin Regions; Books being printed and sent abroad, which made these Heretics rage; insomuch, that they intended to have killed this Saint Augustine, had he not by the great providence of God escaped, by missing that way in his Visitations which they had beset: but such was their fury and power, that they neither spared Clergy men nor Lay men: but there was a meeting at Carthage apppointed, and one Crispinus was the Donatists Champion; against whom Saint Augustine opposed himself, who did by force of arguments convince this Crispinus; and so by the Proconsul's authority he was adjudged as Heretical, and a fine imposed upon him: and further it was ordered, that all the Donatists should be accounted Heretics and fined; but by the Catholic Bishops persuasions, with the clemency of the Proconsul their fine was remitted, and peace restored happily to the Church, under the Reign of that glorious Emperor Honorius, though there were some that gave out, that the Donatists were unjustly condemned by the Bishops at the meeting at Carthage, because they had not (as these favourers pretended) free liberty to speak their minds: Especially one Emeritus maintained this; but not long after this, Saint Augustine going to the City of Caesarea in Mauritania, being sent for by other Bishops by Letters, to determine some necessary affairs of the Church, this Emeritus being then a Donatist, and Bishop of the said place, Saint Augustine told him that he had so given it out, and wished him now before all those Bishops and all the people, if he could, to defend his assertions, but he would not, nor could not perform it, only said, that what he should say: would be by the Notaries Registered at Carthage: what a poor evasion was this? for if it had been, truth it was the only way to preserve it; if it was a lie, as indeed it was, it would for ever be his disgrace.  
Possidonius reports an admirable passage of Saint Augustine; it so fell out, that preaching against the Manichees, that there was one Firmus by name, a Merchant by profession, who was stiff for that side, and had given and spent amongst them much moneys, hearing Saint Augustine preach, was touched in heart, and presently came to this Father (other men being then with him) and did ingenuously confess that he was infected a long time with that Heresy: but by the blessing of God, he was fully resolved now to forsake it, and with tears on his knees, he desired Saint Augustine, and the other Catholic Priests, to pray to God to pardon him, and to give him grace to persist in the true Faith, which was performed, and he reduced from Heresy, and leaving his former course of life, and living with the faithful obediently, at last proved an eminent Preacher of the Orthodox Christians, and not only saved his own soul, but many others: See (saith Possidonius) the wonderful goodness of God, 
Possid. in vit. August.  that calls whom he will; whom he will, where he will, and how he will to salvation. God, as he is Almighty, so may he work in all creatures and things after his own Mind and Will: for there is nothing that God cannot bring to pass, and that without labour and travail. It was Saint Augustine by the preaching of the Word, which caused the Merchant to forsake all, and cleave to the Truth; but it was chiefly the power of God which had that efficacy in that Word; that by one knock at the door of the heart of this man, that it should open and receive the seal and covenant of Grace, which he did without any prorogation or delay, or time to consider of it: for in these cases delays are dangerous, for the devil, the world, or the Flesh may cast a bait in our way, and so hinder us. Therefore let all men in this be truly persuaded, 
An Exhortation.  that God is the Moderator and Governor of all things both in heaven and in earth; and that all things are done by his own power, and appointment: and that he it is, who most clearly beholdeth every man, both what he doth, and what he admitteth in himself, with what mind and godliness he doth love and favour Religion; and that he hath also a regard both of godly and wicked men.  
So likewise one Foelix being one whom the Manichees called Electos, came to Hippo, and thought to have spread his Heresy there, but Saint Augustine by public Disputation so solidly convinced him, that he likewise acknowledged his error, and was joined to the Church.  
This Augustine was termed Haereticorum malleus, the Hammer against Heretics: How judiciously did he overcome those two great Arrians, Pascentius, and Maximinus, the one being full of wealth and authority at Court, the other a great Bishop? Pascentius, who was great in Riches, disturbed many poorer Christians, and boasted in it, that none could object any thing justly against the Arrians. St. Augustine hearing this, with other Priests went to him, and desired to have some private conference with him, before they should publicly dispute it; this Pascentius admitted, but he was quite overthrown, and had no warrant for his points; but afterwards bragged it, how he had confuted this Augustine: whereupon St. Augustine with speed sent in writing, many great men being witnesses, the grounds of Faith confirmed by the Scriptures to him, which he never did reply against: so also dealt he with Maximinus the Arian Bishop, who had belied him in the like manner.  
The Pelagians likewise politic and subtle Sophisters who did seduce many, and did great mischief to the Church, how did he the space of ten years convince and overthrow? that afterwards it was determined by Innocent of Rome, and Zozimus, that their points should be anathematised, and sent Letters to the Churches of Africa to condemn them as Heretics, and that pious Emperor Honorius confirmed their Religious proceedings and adjudged them Heretics: so many of them returned to the bosom of the Church again, and died in the Faith: Always great was the care of St. Augustine for the good of Religion, not only in Hippo, but in other parts of Africa, and not only against Heretics, but also in winning Pagans to embrace the Truth. He was just in all his Counsels, especially he would determine according to the Truth: He was not only 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, He was excellent for deciding temporal causes, and very circumspect to relieve the party wronged: how divinely did he write to Macedonius, a Priest of Africa and granted his desire. As he had liberty, he would be present at the meetings of the holy Priests, celebrated through divers 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 Catholic Church should remain unviolated, and that unworthy men should be punished: in ordaining Priests, he would always follow the custom of the Church, and the general consent of Orthodox Christians: For his apparel, it was neither too sumptuous nor sordid, keeping a fair mediocrity; saying, that many were puffed up with pride by the riches of their Garments, and so did fall into sin: He kept a spare diet, and frugal, being Broth and Roots; sometimes for his guests he would have flesh, or for the weak and sick folks: He always kept Wine, alleging that of the Apostle, Every creature of God is good, and not to be rejected, being sanctified by the word and prayer: 
Lib. 10. cap. 〈◊〉  And as he speaks in his Confessions, He did not so much fear the uncleanness of his meat, as the uncleanness of his desires: and useth many fine examples out of God's 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 discourse, than for any rich Banqueting, or drinking, and it had this Distich engraven on it.  
Quisquis amat dictis absentum rodere vitam,  
Hanc mensam indignam noverit esse sibi.  
That is, 
Who shall their absent friends with words disgrace,  
Are guests unworthy of this room, 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. He was ever mindful of the poor, and would, either out of the revenues of the Church, or out of the offerings of the faithful, distribute to their necessities: His House was a Church: He never bought land. Possidonius speaks, 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 be passed under Seal, and sent it to Saint Augustine: but a few years after he changed his mind, and sent his Son to desire the deeds to be reversed, and in lieu of it his Father had sent to the poor an hundred shillings. St. Augustine was sorry that the man should so suddenly be weary of well-doing; but withal restored to his Son the Acts, and withal did rebuke him sharply, and bade him take heed that God did not punish his proceedings. He did not regard wealth, but counted it cumbersome, and therefore did as Mary did, choose the better part: Upon a time he wanted moneys to release some prisoners and Captives, and caused the holy Vessels to be melted and given for their freedom. Saint Ambrose saith, that in such cases it may be permitted: He always kept Divines in his house, whom he fed and clothed: he was wondrous severe against Oaths, so that he abated their portion and allowance that did commit it. He never did admit women in his house, no not those of his kindred; He never entertained discourse alone with any, but had some still with him. In his Visitations he kept the rule of the Apostle, he relieved the Fatherless and Widows in their distress: 
jan. 1. ult  if they entreated him to pray to God for them, and lay his hands on them, he would presently do it: He praised one, who when he was sick, said to those that stood about, I have not lived so, that I am ashamed to live with you; nor do I fear to die, having so good a Lord to go to. This Father before his death recounted strictly all his Books, and those which he writ when he was not experienced in the affairs of the Church, which would not agree with the Church, he himself corrected and reproved: and he writ two Volumes which carry this Title, De recensione Librorum, which are his Books of Retractations: he complained that some of his Books were taken away before they were well mended; some he left imperfect, being prevented by death: He writ a Book called the Speculum, in which any one that reads it may find either his obedience, or disobedience towards God. 
S. Patrick about this time began to convert the Irish to Christianity.  He lived in the time of that barbarous invasion of the Goths and Vandals out of Spain, into afric and Mauritania, in which were Cities & Churches, Monasteries laid waste, Virgins deflowered, Matrons abused, the Altars pulled down, the Priests slain, the faithful hiding themselves in Holes, Dens, and Caves: He saw almost innumerable Churches destroyed, only three escaped their outrage, Carthage, Hippo, and Cirtis; yet after his death Hippo was burned; it was besieged fourteen months. Saint Augustine and all the faithful did pray God either to free the City, or give them patience to endure, or to take him out of this life, which last came to pass, for in the third month of the siege he fell sick of a Fever and died, he healed one possessed of a Devil, 
The gift of God given to man.  and by prayer dispossessed him. He healed one ready to die by laying his hands upon him, whereupon they said, if any was sick, Vade ad AUGUSTINUM, That is, Go to Saint AUGUSTINE, and you will recover: he 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. He lived to the age of 76 years, he continued Priest and Bishop almost forty years, he died wondrous penitent, and had David's penitential psalms before him which he constantly read, and would weep: he suffered none to come to him, but at such times as the Physicians came with refections for him: ten days before his death and all that while he prayed fervently: at the time of his death his sight and hearing were good, and divers priests being present, and praying with him, he departed this life in fullness of days, and gave order to them for his burial, and so offered himself as a sacrifice to God: he made no Will at all, but gave order that his Library and all his Books should be safely reserved to posterity for the Church: he left an able Clergy after him: his Epitaph was this Distich.  
Vivere post obitum vatem vis nosse Viator,  
Quod legis ecce loquor, vox tua nempe mea est.  
This doth sufficiently show what a jewel this Saint Augustine was in the Church of God.  

Sentences out of Saint Augustine.  
What avails it to keep the flesh entire, 
Aug. in Ps. 26  if the mind be corrupted? holy marriage is more excellent than proud virginity: 
Aug sup. Ps. 17.  a solid hope, a firm faith, a sincere Charity is the virginity of the mind.  

Of servitude.  
Dost thou desire to have thy flesh serve the spirit? 
Aug. sup. 〈◊〉  let thy spirit then serve God: that must be ruled, that the other may rule.   

Of Prayer.  
If it be pure and holy, 
Aug. sup. Ps. 83.  it pierceth the Heaven, it returns not empty: thy prayer is thy speech to God: when thou readest, God speaks to thee; when thou prayest, thou speakest to God.   

More of Prayer.  
It is the shelter and safeguard to the soul, 
Aug. in Serm.  a sacrifice to God, the scourge of the Devil.   

Of Death.  
There is nothing doth more abate sin then a frequent meditation of death: 
Aug. I. exhort. Aug. de Doct.  he cannot die ill who lived well; nor seldom doth he die well that lived ill.   

Of Riches.  
If men want wealth, 
Aug. Ep. 140.  it is not to be unjustly gotten; if they have wealth, they are by Good works to lay it up in heaven: a Christian must not be proud in their abundance, nor despair for their absence.   

Non verborum flores, sedsequere Mores.  
If thou wilt be perfectly purged from all vices, 
Aug. in serm. de Amore.  strive to kindle in thyself the fire of divine love.  
For if thou hast perfectly tasted the sweetness of divine love, thou wilt not care for any temporal sweetness.  
The reasonable soul made to the likeness of God may find in this world much careful distraction, 
Aug. de d●ct. Christ.  but no full satisfaction; for it being capable of God, cannot be satisfied with any thing but God.  
The covetous man like Hell devours all, 
Aug. in ●p. ad Comitem.  and desires that there were no man else in the world, that he might possess all the World.  
The blessedness of this life doth consist in the heavenly wisdom, 
Aug. in Ep. ad Pro●um.  quietness of conscience, and sublimity of virtue. For not to be without affliction, but to overcome affliction is blessedness.  
Love is as strong as death, for as death kills the body, 
Aug. de civet▪ De●, l. 15.  so the love of eternal life doth kill all worldly desires and affections, for heavenly love grown to perfection, grows insensible of earthly affection, and he that will mortify his body must first mortify his mind.  
He is a Christian that at home and in his own house thinks himself to be a stranger: 
Aug. sup. Ps▪ 32.  our country is above, and there we shall not be strangers.  
None can separate Christ from thee, 
Aug. sup. Lu●.  unless thou separate thyself from Christ.  
Our Redeemer was born like a child, 
Aug. de ve●● religione.  died like a Lamb, rose from death like a Lion, and ascended into heaven like an Eagle.  
If Adam for one sin was cast out of Paradise, O Lord, what shall a poor sinner be become that hath a world of sins?  
St. Augustine saith, he that gave his son for his enemies, surely he will give his Son to his friends.  
Reject not (o Lord) the work of thine own hand, but be favourable, and show mercy upon me; who hath been a son of perdition, and a child of rebellion.  
And though, o Lord, I cannot wear out my tongue with praying, nor my hands with lifting up to Heaven for my sins; I may wear out my eyes with weeping for them: And be thou, o my God, more gracious to hear, than the Devil is ready to be malicious to hinder.   

Of Ingratitude.  
Saint Augustine calls Ingratitude the Devil's sponge, wherewith he wipes out all the favours of the Almighty.  
Saint Augustine was so great a lover and admirer of the seven Penitential Psalms, (as we call them) those Psalms that express the Prophet David's sorrow for this grievous sin; that he commanded them to be written in a great letter, and hung about the curtains of his deathbed within, next unto him: that so he might give up the Ghost in the contemplation and meditation of them.  
Saint Augustine speaking of the conversation of the wicked amongst the godly, used to say, For my part I am a man, and live among men, how dare I promise to myself, that my house shall be better than Noah's Ark? for there were in it both clean beasts and unclean; good and bad.  
Saint Augustine saith, o let, 
Lib. ●1. Conf. c. 2.  o let the Scriptures be my pure delight! let me not be deceived in them: neither let me deceive by them.   

Of Prayer.  
Saint Augustine saith, Lord, give first what thou requirest, and then require of me what thou wilt.  
And again, saith Saint Augustine, he that prays well cannot choose but live well; and prayers is a private expression of the soul to God; for by prayer God's ear is tied to the tongue of man: we speak to God by prayers, and he speaks to us by preaching.    

I have here also set the Catalogue of his Works, which are many and rare, so that they may be called a little Library.  

Tome I.  
1 Retractations, two books.  
2 Confessions thirteen books.  
3 Of Grammar, one book.  
4 Of Logic, one book.  
5 Of the predicaments, one book.  
6 Principles of Rhetoric, one book.  
7 Of Music, six books.  
8 Against Academic, three books.  
9 Of order, one book.  
10 Of a blessed life, one book.  
11 Soliloquies, two books.  
12 Of a Master, one book.  
13 Of the immortality the soul, one book.  
14 Of the quantity of the soul, one book.  
15 Of Free Will, three books.  
16 Of true Religion, one book.  
17 Of the manners of the Church.  
18 Of the manners of Monks.  
19 Against the Manichees, two books.   

Tome 2.  
1 Epistles of St. Augustine, with rescriptions, being 222.  
2 Epistles to Deo gratias, 49.  
3 Two to Januarius.  
4 To Honoratus, 120  
5 To Paulinus, 112.  
6 To Boniface, 150.  
7 To Dardanus, 57   

Tom 3.  
1 Of Christian Doctrine, four books.  
2 Speeches of holy Scripture, 7 books.  
3 Of Faith, one book.  
4 An Enchyridion, 1 book.  
5 Of the Trinity, 15 books.  
6 Of Genesis, twelve books.  
7 Of the wonderful things of the Scripture, three books.  
8 Of a Christian fight, one book.  
9 Of the work of Monks, one book.  
10 Of the spirit and letter, one book.  
11 Of Divination, one book.  
12 Of Ecclesiastical tenets, one book.  
13 Of the spirit and soul, one book.  
14 Of faith to Peter, one book.  
15 His lookingglass, one book.  
16 Questions of the Trinity, one book.  
17 Of the Patriarches blessings, one book.  
18 Sentences, one book.   

Tome 4.  
1 Of Lying, two books  
2 Of Faith and Works one book.  
3 Questions, 10 books.  
4 Of the consent of the Evangelists, four books.  
5 83 Questions, one book.  
6 21 Sentences, one book.  
7 Questions to Simplicianus, two books.  
8 To Dulcitius, one book.  
9 Questions, 65.  
10 Questions of the old and new Testament.  
11 Of the care for the dead, one book.  
12 Of Catechising the rude, one book.  
13 Of the word incarnate, two books.  
14 Of the Trinity and unity, one book.  
15 Of the Essence of the Divinity, one book.  
16 Of the Faith of Invisibles, one book.  
17 Of the substance of Love, one book.  
18 Of Continence, one book.  
19 Of Patience, 1 book  
20 Of the good of Widowhood, one book.  
21 Of true and false repentance, one book.  
22 Of wholesome documents, one book.  
23 Of Friendship, one book.  
24 Of the Lords Sermons in the Mount, two books.  
25 Exposition of the Epistle to the Romans.  
26 Exposition of some propositions on the Romans, one book.  
27 Exposition on the Galatians.  
28 Annotations on job.   

Tome 5.  
1 Of the City of God, 22 books. The occasion was by Rome's devastation under Alaricus King of the Goths. 25.   

Tome 6.  
1 Of Heresies, I Book.  
2 Aspeech of 5 Heresies. A Sermon to the unlearned.  
3 Against the jews.  
4 Of the Church, and a Synagogue.  
6 Of the profit of Faith, 1 book.  
7 Against an Epistle 1 b.  
8 Of the 2 souls. 1 b.  
9 Against Fortunatus 1 b.  
10 Against Adimantus. 1 b.  
11 Against Faustus. 33 b.  
12 Of the passages with Foelix, the Manichee 2 b.  
13 Against Secundinus 1 b.  
14 Of the Nature of God. 1 b.  
15 Of Faith against the Manichees. 1 b.  
16 Against an adversary of the Law and Prophets. 1 b.  
17 Against Priscilianists, and Origenists. 1 b.  
18 Against the Arians. 1 b.  
19 Against Maximinus. 1 b.  
20 Against Felicianus. 1 b.  
21 Against Jovinian. 1 b.  
22 Of holy Virginity. 1 b.  
23 To Polentius. 2 b.  
24 A Tract of Epicures and Stoikes.  
25 Of that saying, I am that I am, a Tract.   

Tome 7.  
1 Against Donatus. 1 b.  
2 Against Parmenianus. 3 b.  
3 Against Petilianus. 3 b.  
4 Against Cresconius. 4 b.  
5 Again Gaudentius. 4 b.  
6 Against the Donatists. 7 b.  
7 Against Petilianus of Baptism. 1 b.  
8 Of the Church's unity 1 b.  
9 Brief Discourses of Donatists. 1 b.  
10 Of Emeritus passages. 1 b.  
11 Against Fulgentius. 1 b.  
12 Of pardon of sins. 3 b.  
13 Of Nature and Grace. 1 b.  
14 Of the grace of Christ, and of original sin. 2 b.  
15 Of Marriages. 2 b.  
16 Against the Pelagians. 4 b.  
17 Against Julianus. 6 b.  
18 Of the soul 4 b.  
19 Of Perseverance 1. b.  
20 Of Predestination. 1 b.  
21 Of Grace. 1 b.  
22 Against the Pelagians. 6 b.  
23 Against Caelestinus. 1 b.  
24 Of the Acts of Pelagius. 1 b.   

Tome 8.  
A Tract upon all Davids Psalms.   

Tome 9  
1 On Saint John 124 books.  
2 On the first Epistle of John, ten books.  
3 On the Apocalyps, 18 books.  
4 Meditations. 1. love of God 1. Soliloquies 1. a Mau●el 1.  
5 Of Christian Discipline, one book.  
6 The sinners lookingglass.  
7 Of the praise of Charity.  
8 Of Pastors.  
9 A Psalter to his Mother.  
10 Of the Tree of good and evil.  
11 Of the profit of Fasting.  
12 Of the fight of the soul.  
13 Of the destruction of the City.   

Tome 10.  
1 Of our Lords Words, Hom. 64.  
2 Of the Apostles Words, 35.  
3 Fifty Homilies, 1.  
4 Of Time, Homilies 256.  
5 Of Saints. 51.  
6 To his Brethren in the Wilderness, 76.  
7 Of Clergy men's lives, two books.  
8 Sermons newly printed, 128.   
These are the fruits of this Father's labour, he who desires to know which are truly Saint Augustine's, and which are suspected for adulterine, let him read Cardinal Bellarmine's observations de scriptoribus Ecclesiasti●is, in the life of Saint Augustine; but these do show what a painful labourer he was in the Vineyard of the Lord. He died in the year of Grace, 430.    

An. Christi 432. Sanctus Cyrillus Alexand.  

S CIRILLUS ALEXAND   
THis eminent Father of the Church, was Bishop of Alexandria, a Grecian by Nation, famous for his actions done in the Church. As for his parentage, no doubt, but that also was in some sort suitable to his breeding; 
Socrat. hist. l. 7. c. 7.  for Theophilus the late Archbishop of Alexandria was his own Uncle; whom also he succeeded in that See: but not without opposition. Some stood for one Timothy, than Archdeacon of Alexandria, others came in for this Cyrill, 
Niceph. hist. Graecolat. c. 〈◊〉. l. 14.  partly because of his near alliance to this former Archbishop, who they esteemed highly, and reverenced for his sanctity and holiness of life: but chiefly because this Cyrill was a general Scholar, and one well qualified with all temporal virtues: much ado there was on both sides, yet at three days end, this good man obtained it, and was conducted to the Episcopal Chair with greater state than ever any Bishop that was at Alexandria: He was vir doctus, & sanctus: a learned and a holy man of life: 
Trithem▪ de Eccles. Scrip.  by Pope Celestines injunction, he ●ate Precedent in the Council at Ephesus, amongst two hundred Bishops, in which with a great deal of learning and judgement, he absolutely confuted and condemned those two arch disturbers of the Church's peace Nestorius and Pelagius: he was admirably experienced in the holy Scriptures, he flourished chiefly under the reign of Theodosius the younger ●̄ one gives him this fair Encomium. 
Raphael Volaaeranus lib. 13.  Nestorii omnia occulta venena refellit: he discovered all the secret poison of Nestorius. There are some who have related that he was a Monk a Carmelite (as Tritenhem) but Baronius the Cardinal doth absolutely hold that to be a ridiculous opinion: for these are Baronins his own words, Facessat igitur ejusmodi fabella de Mo●achismo Cyrilli in Carmelo, that feigned fable of Cyrillus being a Monk of Mount Carmel, falls to the ground: and indeed it is strange that St. Hierome, Palladius, Euagrius, Cassianus, Theodoret, 
P●ssevinus in Apparao sacro pag 402.  with others, that often mention the Monks that lived in Palestine at that time, & yet not so much as once remember this great Father of the Church, and indeed I do much wonder that the Great Cardinal Baronius would condemn that Tenet, if there had been but probability of truth in it, it making for their cause.  
But to proceed, this famous Cyrill was so admired for his singular piety, eloquence, and wit (that Gennadius reports) that the Grecian Bishops got some of his Homilies by heart, and so recited them to the people with wonderful delight and approbation; and truly besides many other things which are reported of him to his praise, let this also be one, that john the third King of Sweden gives him; when as he was sent into England by his brother Ericus, than King; When the Commentaries of Saint Cyrill upon the holy Gospel of Saint john were delivered to his hands, and he had read them, he plainly and ingenuously confessed, that many new Writers had much swayed him, but now, sordescere coeperunt, & postea illos, ut novos detestabatur, that all were far short: nay, in respect of this one man, he detested all new Writers: and to speak truth, as I do verily think, one main reason why Factions and Schisms have such great growth of late, is, because most of our younger wits, and hottest Preachers do not tie themselves to the reading of the Primitive Fathers, but slightly content themselves & others, with conversing only with some few Geneva Writers of late; or think to carry it away with the strength of their own brain: by which means, many of them know but the shell of Theologie: when as (if my advice might take place) I would have them inquire of the Ancients. Moses doth invite them to the same: for saith he, Ask thy Father, and he will show thee; ask the Elders and they will tell thee, Deut. 32. 7. They, they (I say) are only the ancient Bulwarks of Truth; they only, and chiefly, have maintained God's truth against Heretics, and they are the pure Wells out of whom our Divines might exhaust wholesome Waters: Give thyself to reading was Saint Paul's Council to Timothy, and it is not unfit to be practised of many young Zelots in our Church: but to return to our occasion.  
Many and admirable are the writings of this Father: He writ to Theodosius to prove the dangerousness of Nestorius' Heresy. Photius styles this Cyril thus, when amongst many other Fathers, as he styles Athanasius strenuus Praeful Infractus Ambrose, 
Phot. Bibl. pag. 890.  Decus Ecclesiae Basilius, & Verborum flumen Nyssenus, & fortis Athleta Cyrillus. Athanasius, that stout Prelate, Irrefragable Saint Ambrose, Saint Basil, the grace of the Church: Gregory Nyssen, a River for copiousness of words, and that valiant Champion of the Church St. Cyril: nay, he is styled Beatus Cyrillus, twice for condemning the Nestorian Heresy. 
Phot. Bibl. pag. 818.  He is also called Perstrenuus Cyrillus, & multis modis pietatem corroborans Cyrillus; that is, Cyrill, who so many ways confirmed, and strengthened piety, upheld religion, established Counsels, confounded Heretics, defended the Orthodox Christians: And Eulogius his Scholar praised him, call▪ him, Doctum & pium minimeque vacillantem Cyrillum, Learned, godly, and not fearfully hearted in the cause of truth: And Photius hath registered his praise, 
Phot. Bibl. pag. 311.  Leguntur Cyrilli Thesauri: refertus est liber, & pugnat valide, ac varie cum Arii & Eunomii furibunda rabie, etenim & Logicis argumentis sapienter illorum destruit amentiam, quibus dum sacrae scripturae adnectit adtexitque testimonia, quam sit doctrina illa futilis omni ex parte divulgat: adhibet idem quoque nuda Sacrae scripturae testimonia, ut quò se fastuosi vertant, obsepti undique atque conclusi non habeant. Est autem inter omnia ejus Scripta liber hic maximè perspicuus, iis potissimum, qui Logicorum argumentorum sensum capere possunt, which is in English thus much, that Book of Saint Cyrils', which is styled his Thesauri, is plentiful and abounding with wit and learning, and fights valiantly and diversely with the fury and madness of Arius and Eunomius: for he doth by force of Logical arguments wisely overthrew and destroy their folly, to which, while he joins and annexeth the testimony of the holy Scriptures, he doth divulge to the eye of the world how empty and weak their Doctrines are; and by using those testimonies of the Scriptures, he doth so hedge those Heretics in, that they know not which way to turn or wind themselves off, or out from shame. This book of his is so perspicuous for learning, that it is highly esteemed of all pious and judicious scholars; and more specially of those who can apprehend the sense and vigour of Logic: and his scholar Eulogius styles him thus again, accuratissimus autem Doctor Cyrillus, singul●s Haereticorum pariter execratus est sententias, & duas in Christo naturas concurrentes indivisas & inconfusas planissimè demonstrat. And again, Cyrillus rerum divinarum sciens: And 
* Phot. bib. pa. 838.  Arden's ille ●eritatis studiosus Cyrillus, and Sapiens Cyrillus, Cyrillus homo divinus: in English, that most accurate and smart doctor Saint Cyril, hated the positions of all Heretics, and did most plainly demonstrate the two Natures in Christ, undivided and unconfused▪ Cyril had true knowledge of holy things; he was studious and zealous for the truth, and full of wisedom●, a man plainly divine: nay it plainly appears, that his authority was great, to whom Counsels yielded to for his learning, for it is said of him, Sic Concilium & Cyrillus, so the Council holds, and so doth Cyrillus too.  
Cardinal Bellarmine calls him, Virum Sanctissimum, Doctissimum, ac praesertim circa mysterium Dominicae incarnationis a Deo doctum, Nestorium Haeresiarcham primum scriptis, deinde etiam authoritate damnavit; a most holy man, and learned, and especially he was taught and instructed of God in the mystery of Christ's Incarnation: He condemned (as is said before) Nestorius the Heretic, who was then Bishop of Constantinople, first by his famous Writings, then by his authority.  
This ●Nestorius Doctrine was: That the Blessed Virgin Mary was the Mosher of Christ, etc.  
Christ as he was Man, but not as God, thereby most impiously inverting that great Mystery of the Incarnation of the Son of God; this being taught at Constantinople by Nestorius and his Disciples was a great trouble to the people; and so much the more, 
Niceph. Hist. li. 14. cap. 33.  because he had ingratiated himself into the Emperor's favour, so that no means was left for redress, but the calling of a Council; yet in the interim, this good man took pen and ink, and wrote a brief, and modest Epistle to Nestorius, wherein he admonished him of the people's discontents, and what great danger was in all likelihood to fall upon the Church, through his still obstinacy and indiscretion, but all in vain: the answer returned, was rather reprehensory than otherwise. The Bishop in tenderness of his dignity, and as he was Caesar's friend, writes again, and again; but still answered with the same success as before, if not worse: hereupon several Counsels were called, 
Niceph. Hist. l. 14. ca 34.  one at Rome, the other at Alexandria; but that Ecumenical one at Ephesus, called by the Emperor, Hit the Nail on the head, 
Bellarm. de 〈◊〉 Eccles. Trithem.  where the reverend Prelate of Alexandria sat as Precedent amongst two hundred Fathers of the Church: much ado there was on all sides, and there wanted not some that sided with Nestorius in his errors; 
Niceph. 〈◊〉. lib. 14. c●p 34.  but such was the grave carriage of our reverend Father, and strength of argument there used, that the very sinews of Nestorius' Doctrine were again cut in sunder; he himself deprived from all spiritual promotion, digraded from all Ecclesiastical function, and his positions condemned as most blasphemous against the Son of God, Christ jesus. Thus the Council closed, but with applause unanimously conferred on their learned Precedent. 
Anast. Synaita in Hodeg. c. 5.  Blessed for ever be the memorial of Cyrill Archbishop of Alexandria: many were the Epistles commendatory sent unto this renowned Prelate from all the parts of the Christian World: No general Council for a long time after, wherein the very name of Cyrill was not precious; as in that of Chalcedon, after the repetition of the Nicene Creed, 
Synodus Chalcedon.  they all cried out: This was Saint Cyrils' Doctrine, thus he believed, this is true faith indeed, and thus we all believe; blessed be the memorial of Cyril of Alexandria.  
Yet the perfidious Nation of the jews dwelling within this City, grew very tumultuous upon this second blow, 
Niceph. Hist. lib. 14. cap. 14.  where after many mutinous uproars, much slaughter having drawn a great party to their side: to maintain their tenants, they took a Christian Boy, and in derision of Christ, they hung him on a Cross, mocked at him, spit on him, bu●ffe●ed him, and at last cruelly whipped him to death: the Christians hereupon made head against the jews, and the good Bishop himself all on fire with zeal, for the Name of Christ, leads on to their Synagogues, where some of them were put to the sword, the rest banished, and all the spoil of their goods divided amongst the people; and yet this is not all, sedition and privy conspiracy of the jews false Doctrine, and Heresy of the Novatians, and Anthropomorphites being thus removed, he looked more near home, by reducing those Christians that were any way dissolute, into better order, by information of the simple, by comforting the afflicted, and by relieving the poor and needy; as may appear by his Sermons to the people upon several occasions.  
This, and much more (not unlike a Ship in the midst of a tumultuous Sea) was the state of this reverend Prelate, during the first four years of his government at Alexandria. So we may perceive that his pains were great, and his care for the Churches good deserves perpetual commendation. 
Socra. l. 7. c. 29  And who shall read his Works, will find them well stored with all sorts of Learning.  
And here I can but observe two passages, worth observation: first, that the Devil doth at all times strive to destroy the Church of of God, and labours to sow Heresies and Schisms in the midst of it: Secondly, that it hath always pleased GOD to stir up at all times, and upon a●l occasions some men who have resisted the malice of all opposers, and have proved themselves resolute Champions in the truth's cause: so Athanasius against the Arrians, so this Saint Cyrill against Nestorius and Pelagius, Magna est Veritas, & praevalebit. Hell gates shall not prevail against it, this House the Church being the Pillar of truth shall stand, because it is builded on a rock, which rock is Christ.  
After forty two years' government, this Noble and Orthodox Father, this great star of Alexandria, began at last to twinkle; and yielded to death; having sweat hard, and laboured extraordinary for the space of twenty two years in that Vineyard: he received the earnest penny of salvation in the year of Christ 448, 
Baron. in An. Tom. 4.  and in the Reign of Theodosius the younger.  

Cyrillus his Sayings.  

Cyrillus Alexand. de Fest. Pasch. Homil. 16.  
We must, as it were, grasp any occasion of doing well in both our hands, nor let slip those precious opportunities wherein we may do good.  
If a Seaman lose but the opportunity of a good gale, he is cast behind in the Voyage: if the Husbandman neglect the season of the year, he may sit at home and pick straws; and if any who hath a Christian calling, shall be a cunctator in Religion, and procrastinate those more special employments, I judge him fit for all reprehension, and to undergo such inconveniences as shall be conducible to such a negligent, and careless condition.   

Idem in Fest. Paschal. Homil. 27.  
Admiration! the Rich man wanteth in the midst of his abundance, is more tormented with care than other; taketh up the beggar's note, and cryeth out, O, what shall I do? yea, rather how shall I dispose of my goods? Where shall I lay them? I have a plentiful crop this year, and there is now a world of labourers in my harvest: my Vineyard swells with store of Grapes, and the Wine press runs over with abundance; heres all things in plentiful manner, yea but then life fails him, what becomes then of his goods? nay, what becomes of himself? better had it been to have made the bellies of the poor his barns, succoured the fatherless and needy, to have laid up his treasure in heaven, that so he might have been received into everlasting habitations.   

Idem adversus Anthropomorphitas, cap. 2.  
Where the Scripture wants a tongue of expression, we need not lend an ear of attention: we may safely knock at the Council door of God's secrets; but if we go further, we may be more bold than welcome.   

Idem de vita hom. justificati.  
The devil runs with open mouth upon God's children seeking to devour them: they manfully resist him: he thinketh to weaken their faith, and they by his assaults are made so much the stronger: he fights against them, but they gain ground upon him: and so by this means whatsoever he intendeth for their destruction, full sore against his will makes for their advantage.   

Idem, contra Julianum. lib. 3.  
The great Creator of all things forcing what would come to pass, steps in between life and death, how he nips one in the bud newly grown ripe for heaven; there an other to prevent the evil to come: this man he frees from the miseries of a sinful life, that man he suffers to go on that he may fill up the measure of his wickedness: thus to God the Lord belong the issues of death: but thanks be given to God that affordeth us this comfort through Jesus Christ our Lord.   

Idem, de Fortitudine quae in Christo est, lib. 5.  
He that's taken up with the pomps, and vanities of this wicked world is one of the Devils Champions not worthy to be listed under the Regiment of Christ Jesus the Captain of his salvation.  
As for his Writings, 
Photius in Bibliothec. Graec. in Maenolog. junii 9 Matyro. Rom. jan. 27.  they were such as the whole Christian World at that time approved, in so much that the Grecian Bishops got his Homilies by heart, and so repeated them to the people: his name became memorable, for the Eastern and Western Churches have made room for it in their Calendars with this adjunct: The Champion of the Catholic Faith.    

But his Writings have the more eternised him, such as were printed at Paris 1605.  

Tome 1.  
1 Explanations to the literal and mystical sense on Genesis, eleven books.  
2 On Leviticus, 1● books.  
3 On Esay, five books.  
4 On Saint John's Gospel, 12 books.  
5 Sayings on the old Testament Anagogically explained. Collected out of Cyrill, Maximus, and others.  
6 A book against the Jews, with questions.  
7 Short explanations of those who flourished before the Law.   

Tome 2.  
1 Epistles of Saint Cyrill to divers with their answers to him, 39 books.  
2 Homilies of the Incarnation, being 10 books.  
3 An Apology to Theodosius the Emperor.  
4 A Declaration of the twelve Anathematisms.  
5 An Apologetical book for his Anathemaes.  
6 Another Apologetical book to Euoptius against Theodoret.  
7 Exposition of the Nicen Creed.  
8 School Notes on Christ's Incarnation.  
9 Two Epistles to Succensus the Bishop.  
10 Twelve Synodall Epistles.  
11 Nestorius Tenets gathered out of his own Works.  
12 A speech of the going out of the soul, of the second coming.  
13 A famous Work called Thesaurus, containing fourteen books.  
14 Seven books of Dialogues with Hermias.  
15 Of worshipping in spirit, and in truth, 17 books.  
16 Against Julian the Apostate, ten books.  
17 Of the right Faith to Theodosius and his Queens.  
18 Against the Anthropomorphites.  
19 Of the Trinity.   
Besides these, there are extant printed at Ingolstadt, his Commentaries on the lesser Prophets, Greek, and Latin, in Folio, and five Books against Nestorius, Greek and Latin, in the end of the first Tome of the General Council of the Roman Edition. And there shortly are expected thirty Paschall Sermons.  
In these Works, you may find Learning, Wit, and Eloquence, in all which this Father excelled. So that if a man call him the Magazine and store house of divine perfection, he shall not mistake himself, nor transcend the bounds of modesty. But of him 
— ne me Crispini scrinia lippi  
Compilâsse putes, verbum non amplius addam.     

An. Christi 440. Sanctus Petrus Chrysologus.  

S. PETRUS CHRISOLOGUS.   
THis Worthy Fathers Birth-place was at Imola a village near Revenna in France, sprung from Parents, who are commended for their uprightness and sincerity, not of mean or dejected fortunes, but having ability of means to support them with credit and reputation: and they are praiseworthy for their great care that they had to see their son virtuously brought up in study and good Arts.  
This Chrysologus had institution for good manners and learning, from Cornelius, who was Bishop of that City: so likewise from the same Bishop he received holy Orders, and was found wondrous able for that holy function; insomuch, as not long after, he was by Sixtus the third of Rome, chosen to be Archbishop of Ravenna, and was the two and twentieth that had successively managed the affairs of that Sea. He deserves high commendation for his rare parts, and indefatigable pains, and various studies. He was present at two Counsels, the one was held at Ravenna, the other at Rome, by the authority of Caelius Symmachus, than Pope of Rome, and Theodori●ns, King of the Ostrogoths. He sent Letters full of learning to the Synod of Chalcedon against Eutiches the Heretic, which are yet extant; but what a copiousness of wit he did enjoy, may easily be perceived: as also what a measure of Eloquence he possessed, by the number of his Homilies and Sermons full of Elegancy and matter, being above 176. He sat Bishop the space of sixty years, and governed the Church of God with admirable wisdom and industry. Trithemius amongst his Ecclesiastical Writers, speaks thus of this Chrysologus, 
Trithem. de Scrip. Eccles.  Petrus Archiepiscopus Ravennas vir eruditus, atque Sanctissimus, etc. that is, Peter, who was Archbishop of Ravenna, a man full of learning and holiness, performed many worthy actions in the Church of Christ.  
He was so powerful in Eloquence, especially in his Sermons to the people, and so holy in his conversation, that he by both these did daily bring some to the embracing the truth, and did set forth many rare pieces pro edification● fidelium, that is, for the edification of the Faithful. You have this Father sufficiently commended for his excellent parts in an Epistle set before his Works, which were printed at Paris with the Works of Leo the Great, the first of that name, Pope of Rome, as also of Maximus, the Bishop of Taurinum, and Fulgentius Bishop of Ruspa, with the Works also of Valerianus, Bishop of Cemelium in one Volume, where this Chrysologus is commended with these words, En tibi Chrysologum, etc. that is, behold this Chrysologus, not only famous for his Divine Eloquence, and solidity of Learning, but also for his honoured antiquity, and faithfulness in the Episcopal function. He lived within a while after Saint Chrysostome, and other famous pillars of the Church. He got this name as Chrysostom got his; for he is termed of all Divines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the Golden spoken man; for who will but read his Works, shall find a lofty Majesty of stile and phrase, absolute and profound Learning, such purity of Divinity, not stained or tainted with any vain affectation, nor any rigid and harsh Interpretation, no obsolete deductions, or conclusions, but direct and even Natural: so that if you compare Neotericks, either Commentators, or as my Author speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Homily Writers with this man, you shall find them as Pigmies to another Atlas, for where have you a more modest Interpreter of the sacred Scriptures? Where can you find one so conspicuous for pious Eloquence, or Eloquent PIETY? Who opens the most obscure places of the Text with a more apt, consonant, ingenuous sincere interpretation? so that he doth not wrest the sense, nor corrupt it, nor unfitly expound it, but with judgement, integrity, exact Learning and industry, so that in these respects, he doth well deserve to be ranked with the most eminent Fathers, he doth not rashly or childishly heap together a few places of Scripture, but doth (where the place or matter wants testimony) wisely and discreetly exhibit his proofs for confirmation. As he was studious in his preachings, so always before he penned any thing he would with great ardency, and humility set himself to prayer. Cardinal Baronius in his Annals doth commend this Petrus Chrysologus, 
Card. Baron. Tom. 6. p. 88 89.  for his Epistle writ to Eutyches, dignam plane tanto viro, & Episcopo Epistolam, that is, An Epistle indeed worthy such a great Bishop, and it doth begin in these words, Tristis legi tristes literas tuas, with grief of heart, I have read thy heavy and doleful Letters: as the peace of the Churches, the concord of the Priests, the tranquillity of the common people makes our joy to abound, so no less doth the dissension of brethren arising out of such causes deeply afflict and torment us: oh now why should the actions of Christ done so long since, allowed and approved in all ages, by your pen be called to question? How Origen too nicely searching into Divinity, and how Nestorius disputing too curiously of the Nature's fell, your wisdom cannot but know; the Wisemen c●nfesse him to be a God, though at that time laid in a Cratch; by presenting their Mystical presents: the Priests do acknowledge him that should be borne of a Virgin, the heavenly Army of Angels sing at his Nativity, Glory to God in the Highest: And when as at the Name of JESUS every knee should bow, both of things in heaven, in earth, and under the earth, what a strangeness is it, that your pen should move a question of his beginning, we do (Beloved) with the blessed Apostle safely conclude, that though we have known jesus after the flesh, yet now know we him no more, nor is it safe to search too far, when as we are commanded to honour and fear him. It is not the wisest course to gaze too much upon this resplendent Sun, lest we be justly by his glorious beams beblinded; it is easy to collect by the words, and advise of this Epistle to judge what a singular man for Learning this Peter Chrysologus was: Baronius saith, that having with great pains long governed the Church; and having been always studious of his ways, he died in December, the second day, which, saith he, hath a fair probability of truth, in that because Leo then Bishop of Rome in the Consulship of Martianus, a year after this, is said to have sent Letters to Leo this Peter's Successor: as appears in the Epistles of Leo, he was by all likelihood an upright man, and of courage in matters of Religion: For he and Laurentius the Bishop of Milan, 
Leo Epist. 37.  would not communicate with Symmachus, lest they should be suspected to side with him, against the other Orthodox Bishops, when the Council was held in Rome: and Cardinal Baronius shall conclude all in a word. Sed & qui post Laurentium sequitur ordine Petrus Ravennas Episcopus, his temporibus eximia sanctae vitae nituit claritudine, that is, but amongst those other worthy men after Laurentius, in order is to be reckoned Peter Archbishop of Ravenna, who in these times excelled for the conspicuous fame of his holy life: and because many Students may the easier find upon what subjects Chrysologus hath written, known to be all his own Labours, and not fathered upon him by them that were admirers of him: I have here set them down in order as they are registered in the Parisian Edition in the year 1623., which you shall find after his Sayings.  

Chrysologus his Sayings.  

Of an unprofitable Servant.  
He is like the figtree that was well looked to by the Master, yet was unfruitful, only cumbered the ground, sucked virtue from others; troubled and grieved the Master, 
Pet. Chrys. ser. 106. p. 279.  was a disgrace to the Garden, and at last cut down for the fire: and what else is he who hath Nature's endowments, the benefit of Reason, of Sense, of Judgement, of good Education and Example, but yet brings forth no fruits of a sanctified life, but as that Tree who hindered others and hurt itself.   

Of uncharitable Rich men.  
Remember that, 
Ch●ysol. serm. 104. p. 275.  Thou Fool, this night shall they fetch away thy soul: perplex not thyself what thou shalt leave behind, but be sure to send thy alms before thee: be rich in good Works: Let not thy care be to have thy hands always full, and the poors always empty. The only way to have full Barns is to have charitable hands.   

Upon Mildness and Meekness.  
The Apostle Saint Paul hath, I beseech you brethren by the mercies of God: A good man uses entreaties rather than commands: the heavenly Physician rather cures our wounds with divine salves, than makes them with his punishing rods: God had rather men should love him than fear him: He had rather be called Father, than Master: 
Idem in serm. 108. p. 283.  He wins by mercy, that He might not punish by Justice. If thou wilt be like thy Father, do likewise.   

Of the means to grow in grace.  
As neither in the flint alone, nor in the steel alone, any fire is to be seen, nor extracted, but by collision and conjunction; 
Chrysol. serm. 96. p. 251.  fire and light is brought: so nor by faith alone, nor by good works alone is salvation attained: but if ever you intent to come to that infinite light, join both together.   

Against Drunkenness and Gluttony.  
Variety and satiety of dainty meats and drinks weakens the vitals, spoils the stomach corrupts the blood, 
Chrysol. serm. 42. p. 106.  poisons the humours, kindles choler, ends in the scar-fire of burning fevers: as the clouds darkens the Heavens, so intemperate banquet the mind: as the violence of wind and waves drown and sink a ship into the bottom of the sea: so doth drunkenness and gluttony our souls and bodies to the depth of Hell.  
Who sinned more grievously than Paul? who offended more grievously than Peter? yet they by repentance deserved not only the ministry, 
Pet. Chrysol●g▪ in qu●dam se●  but also the mastery in holiness: remember there is mercy with the Father in the Gospel showed to the prodigal son returning home: judge not therefore before the time▪ before the Lord come, etc. for men know not the judgements of God, for that which they praise he doth condemn, and that which they condemn, he doth praise.  
In God, piety is not without justice, nor justice without piety; 
〈…〉  nor equity without goodness, nor goodness without equity. Virtue's being separated are annihilated, and perish. For equity without goodness is severity: and justice without piety is cruelty.  
Some have lived commendably before their attaining to dignity: 
Pet. Chrysol. in quodam ser. 1.  but being set upon the Candlestick of the Church, they turn their light into darkness, and their fame into infamy; and it had been better for such Lights to have been still hidden under a Bushel, than with disgrace to have got into the Candlestick: for their wickedness which was obscured by their poverty, was manifested and divulged by their dignity: As they increased in dignity, so they did also in disgrace and infamy. A private sinner is often spared, but if a Prelate offend, all tongues are sharpened to speak his disgrace.  
Discretion should be used in making promises; 
Pet. Chrysol. in quadam Epis.  for a vain promise doth often make friends become enemies.  
Where greatest loss is feared, there greatest wariness should be used.    

Chrysologus his Works.  

1 Homilies for Christmas day.  
2 Upon Saint Stephen's day.  
3 Upon Innocents' day, or Childernmasse day.  
4 Upon New-year's day.  
5 Upon Twelfth day.  
6 First Sunday after Epiphany. On the Second, third, and fourth Sundays after Epiphany.  
7 Upon the Septuagesima.  
8 Upon Ash-wednesday,  
9 Upon the first Sunday in Lent.  
10 Upon all Lent Sundays.  
11 Upon Good-friday.  
12 Upon Easter-day.  
13 Upon all the Sundays till Whitsuntide.  
14 For Ascention day.  
15 For Sundays after Whitsuntide.  
16 Upon St. Andrews day.  
17 Upon St. Thomas day.  
18 Upon our Lady day.  
19 Upon St. John Baptists day.  
20 Upon Saint Peter's day.  
21 Upon St. Mathews day.  
22 Upon the beheading of Saint John Baptist.  
23 Upon St. Luke the Evangelist.  
24 Upon some Martyrs.  
25 Upon one Confessor.  
26 Upon a Virgin Martyr.  
27 Upon the day of the Dedication of the Temple.  
28 A book against the Heretic Eutyches.  
29 Some learned Epistles.   
The time of this Father's Life was long; he did, as Trithemius reports of him, flourish principally under Martian the Emperor, and died in the year of Jesus Christ's Incarnation 500 His body (as was fitting) was with great solemnity and lamentation buried hard by the body of that renowned Martyr Cassianus, and doth with him expect a glorious resurrection amongst the just and upright men. His Works are of great esteem amongst the learned, and are to be reserved in the Church of Christ, as Monuments of his great labour and learning.    

An. Christi 445. Sanctus Prosper.  

S. PROSPER.   
THis famous Writer was of the same time with Hilarius Arelatensis, and was the Amanuensis to Leo; His parentage is not amongst the Church Historians fully known, and therefore not to be mentioned; but certainly they were both of ability and religiously careful, because their son had such virtuous education, some say that he was Bishop of Rhegium, a City of Emilia in Italy; others do hold that he was Bishop of Rhegium in Gaul. 
Card. Bellar. de scrip. Eccles. pag. 98.  Cardinal Bellarmine doth in his Ecclesiastical Writers, suspect the former opinion, as not consonant to truth, and gives two reasons for his assertion; for he finds Saint Prosper to have subscribed to the Vasensian and Carpeuctorete Provincial Council, which are in Gaul, not Italy: so that hence it is probable, he was Bishop in a Province of Gaul: Moreover, Saint Faustus succeeded St. Prosper in his Bishopric: now all have concluded Faustus to be a French Bishop, not an Italian, and that his Diocese was subject to the Metropolitan of Aquitain, not to Ravenna: but I will not insist upon this. He was in his time famous for his learned and judicious Writings, and showed himself to be a true Scholar to so great a Master as Saint Augustine was: For He, aswell as his Master, had learnedly confuted and overthrown the dangerous Heresy of the Pelagians, and as johannes Antonius Flaminius of Imola, who writes his Life, saith, that he was Bishop of Rhegium, Vir multiplici doctrina & sanctitate insignis: A man eminent for his sanctity and multiplicity of Learning: but in what place, or of what parents he was borne, non satis compertum habemus, we have not sufficiently known: but it doth appear to all, Aquitanum fuisse, That he was of Aquitaine; but while he lived in his Country, he did lay a sure foundation, that in after times he would be a shining Lamp in the House of God: for he was assiduous in reading, and most conversant in the Scriptures, and usually had the four 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, go and sell all that thou hast, and give it to the poor, and come and follow me, which place of holy Writ, He did so strictly apply unto himself, that willing, not to be only a Reader, but a devout practitioner of God's 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 poor members of his Saviour, that so being disburdened of his earthly estate, he 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 competency 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 ruled that Church, who hearing of the coming of such an excellent man as this Prosper was, left not till he had got him into his household, and it is not to be conceived with what humanity and courtesy, and with what joy and rejoicing he received this Jewel, as sent to him by God's special Blessing: so highly was piety and learning esteemed in those days, though much slighted in these loser times: this learned Leo rejoiced at the approach of Prosper, even as Saint Peter is said to have done at Saint Paul's coming, for amongst other things Leo did perceive what an able Engine God had sent him to oppose that Heresy of Eutyches, which holds but one nature in Christ, which every day began more and more to take root in several places; but especially in the City of Chalcedon: to overthrow which Leo afterwards sent this Prosper with many other Roman Clergy men: Such cares there always hath been in the Governors of the Church, to keep down Heresies and Schisms, and were it not for the vigilancy and dexterous Learning of Pious Governors, and Reverend Bishops, how soon would obstinate Heretics and hotspirited Schismatics overthrow the grounds of Divinity and order of the Church?  
These pious men being sent by Leo, unanimously maintained the Nice● Creed, and did learnedly and divinely by infallible arguments defend the two natures, and took away the aforesaid Heresy, and by their hand writing sent to Martianus the Emperor, with full consent condemned the said author Eutyches as an Heretic. 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 God's Spirit, made him (though for his part with a great deal of reluctancy) Bishop of Rhegium, for he said his shoulders were not able to undergo such a burden: But Prosper being overcome, he took his journey, and the former Bishop being worn out with age, and troubled with a grievous disease, gave up his spirit into the hands of God: for the loss 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 he, God in especial love to you, and the Bishop of Rome, out of his care hath provided you another man to succeed me, à Deoelectum, Chosen of God, famous for holiness of life, and ability of judgement, who is now coming to you. Which words comforted them exceedingly; for when the same of his coming had extended itself to the gates of their City, all the Citizens went out to give him honourable entertainment. Such reverence in ancient times did men give, even to the persons of their spiritual Rulers.  
Being thus (with the general acclamations of all men) called to be their Bishop, and seated in his Episcopal Chair, that he might give them a testimony of his parts, and what a worthy Light he would be to his charge, his Speech which he made to them doth sufficiently express, which doth begin in these words; Video, Fratres Charissimi, quantum meis imbecillibus humeris onus impositum fuerit▪ etc. that is, (which for the sweetness both of stile and matter I have translated) I see, (dear brethren) what a great burden will be put upon my weak shoulders: For can there be a greater than the charge of men's souls? and that which makes it the weightier, is the expectation of men, who look for things to be performed by us, even beyond man's ability; or at least such gifts a● are given but to few: for is it not a difficulty to turn men's judgements? to alter their ●etled opinions? and even now I see plainly, that such is the expectation of men: Wherefore I plainly see, that I must omit nothing which doth any ways belong to the care of souls. But knowing the burden will be the lighter if it be laid upon many men's backs, I entreat you (oh my beloved sons) to partake some part of the burden with me. Which you do, if you will (remembering your own salvation) keep God's Commandments, and live in unity and godly love; from which, as from a most plentiful Fountain, will flow out abundantly wonderful virtues, viz. Humility, mutual love, settled peace and concord; which virtues, if they do as they should do, abide and abound in you, Christ will be always amongst you, and all things will have good success. This is it (as I said before) to divide the burden with me, and so he divinely goes on, exhorting them to have God in all their thoughts: these are the things (said he) that I thought fit to admonish you of at my entrance.  
This was a fair demonstration what a worthy Bishop he would be to them: His special care was to take away all strifes and contentions from amongst them: and therefore in his speeches to them still commended peace and unity, which were so full of native and genuine Eloquence, and strengthened by God's Word, and his beautiful Life, that they took deeply, and did work powerfully; for what he said, that he did: his Heart was adorned with charity, his countenance was composed of meekness: He was wondrous affable, he was temperately severe: What a care had he of the poor? How did he support poor Orphans and Widows? Was he not a Father to all Ages, Sexes, Orders, that were in that City? how careful in his Sermons to excite men not only to hear, but also to work out their salvation? How watchful was he in his Episcopal charge, lest the Devil should cause any of his flo●●● to go astray? What admonitions gave he to his Clergy? and lest while he preached unto others, he himself should be a cast away: how did he addict himself to watching, fasting, prayer, and Meditation? Did he not likewise send Letters to other Bishops, his fellowlabourers, to entreat them not to forget their charge? which actions and deportments as they did deserve love, so they did gain him the love and reverence of all about him: He sat Bishop two and twenty years in Rhegium, unto the 466. year of Christ. He flourished chiefly under Leo the 1: Having done his work so well, so long a time in the Church, the time of his dissolution came, and he fell sick and died: But before he yielded up the Ghost, he called divers unto him, and made a heavenly speech unto them, all weeping for the fear of losing so good a Bishop, and so worthy a Father: It begins Video, dilectissimi, etc. I see, most dear beloved, how you all grieve, and I wonder not, for it is hard for true lovers to part without tears, but you must bear it, for to have stayed longer here, might seem better for you, for me it is better to be dissolved, and to be with Christ. Consider that man's life is weak and frail, heaped with many froward and troublesome businesses, providing things needful to save his body from misery and want; for the life that I have enjoyed was but given me upon condition, to render it again, not grudgingly, but gladly, and with a cheerful heart; for●●●●th is the only easement of all our trouble and anguish: the longer I live, the longer I live in sin; the more time I spend, the more I err and go astray, each hour purchasing to myself a new pain and punishment: For it is not the man which liveth longest, but he that liveth justly and virtuously shall attain the promise and reward of heaven. He it is, that is worthy to be honoured and lamented of all good men: and so divinely goes on, certifying them of the resurrection to glory, and entreating them to live in love, and keep peace unbroken.  
These dying words melted them into tears; for what can make sooner or deeper compassion into ones heart, than to hear the dying words of a good man? So after Psalms and Hymns sung by his friends, he praying lifted up his hands to God in the sight of them all, and departed. His Corpse with the Citizens and all his Priests was with great pomp interred in the Church, which he had consecrated to the honour of God and the blessed Saint Apollinaris; he died the eighth of the Calends of july, Hilarius the second being Bishop of Rome, and Martianus tuling the Empire. Faustus succeeded him, a worthy and pious man.  

Saint Prospers sayings.  

1. Of being with God.  
It is the greatest misery of man, 
Prosp. ●n lib. sent▪ p. 174.  to be without Him, without whom He cannot be: but whosoever doth not meditate of Him, nor rightly conceive of, Him, nor yet truly love Him, is for certain without Him.   

2. How wicked men should be hated.  
He hates perfectly who hates in righteousness and knowledge: that is, 
Idem▪ p. ●75.  that thou shalt neither hate the man for his vice, nor love the vice for the man's sake. We may rightly then hate the wickedness of wicked men, and yet love the Creature: so that man is not to be blamed for the sin, nor yet the sin to be loved for the man.   

3. Of the hope of the faithful.  
Let it not (good Christian) 
Idem lib. sent. p. 178.  affright thee, that thou dost not presently enjoy what thou believest: be sure that thou continue thy prayer in Hope; though the thing promised be as yet hid: Work still and increase in virtues; for while the constancy of thy Faith is tried, the Mercy and Glory is augmented.   

4▪ Of Riches and Honours.  
Thou boastest thyself of thy wealth, 
Idem in lib. sent. 225.  and braggest of thy honour, and triumphest in thy strength and beauty. Consider what thou art by sin, and consider what thou shalt be in the grave, and thy Plumes will fall: for every proud man forgets himself.   

5. Of being in Christ.  
The branches are so in the Vine, 
Idem in lib. sent. 364 p. 219  that they add nothing to it, but receive from it their life and liberty: the Vine is so in the Branches, that it gives nourishment to them, takes none from them: and so to have Christ dwelling in us, and we in Him, is profitable to us, not to Christ: for though one branch be cut off, another may spring from the living tree: but that which is cut off, cannot live without the Vine.   

6. Of a twofold life.  
Life is twofold, 
Idem in lib. 236. p. 197.  of the body, of the soul: as the soul is the life of the body, so the life of the soul is God: and as when the soul departs, the body dies, so when God departs, the soul dies.   

Prosper, lib. 1.  
The poor eat the fruits of their labours, but the rich eat the fruits of their sins.   

Prosper, de vita contemplativa.  
He is ignorant of his sins, which he should know and bewail, that doth curiously consider others offences. But if he turn to himself, and behold his own manners, he will nor reprehend others, but lament his own sins.   

Prosper, de vocatione Gentium.  
Those things which God would have hidden, are not to be searched into: but those things which are manifest are not to be neglected, lest in those we become unlawfully curious, and in these damnably ingrateful.   

Prosper, pro vita contemplativa.  
The Church's treasure should be communicated to those which want; but to those which have sufficient, nothing should be disbursed: for to give to the rich, is to defraud the poor.   

Prosper, de vita contemplativa, lib. 4.  
The proud man would be accounted constant, the prodigal liberal, the covetous diligent, the rash valiant, the inhuman sparing, the slothful quiet, and the fearful wary.   

Prosper, de vita contemplativa.  
The life to come is blessed eternity, and eternal blessedness, where there is certain security, secure quietness, quiet joyfulness, happy eternity, eternal felicity: where there is perfect love, no fear, eternal day, and one spirit attended on by Angels, where the blessed are not rejected, nor no sinner admitted.   

Prosper, lib. 5. de Vitiis, & Virtutibus.  
The envious man hath so many torturers, as the envied hath praisers. It is the justice of envy to kill and torment the envious.    

His Works are here truly registered by Bellarmine's computation.  

1 Of Predictions, 3 books.  
2 Of the contemplative life, 3 books.  
3 Of the calling of the Gentiles, 2 books.  
4 Of Grace and freewill.  
5 Answers to the Chapters, of the objections of the French, Vincentians Gemensians.  
6 Of Grace, one book.  
7 Of St. Augustine's Sentences, one book.  
8 Of God's providence. ● one book.  
9 Of predestination an Epistle to S. Austin.  
10 Commentaries on the Psalms from the 100, to the 150.  
11 A book of Epigrams against ingratitude.  
12 A continuation of Eusebius and Hieroms Chronologie.     

An. Christi 525. Saec. 6. Sanctus Fulgentius.  

S. FULGENTIUS.   
THere is amongst Ecclesiastical Writers mention made of two of this name, the one was Bishop of Vtriculanum, memorable for his holiness and sincerity of life, and flourished under the reign of Totila, King of the Goths, justinian being Emperor, and Vigilius Pope. Saint Gregory in his third book of Dialogues, in his twelfth Chapter describes him completely. This is he, who was one of those two hundred Bishops; which King Trasamund, King of the Vandals, 
Lib. Rom. Pon. in hist. Sym. hist. Miscel. l. 15.  sent bound into the Island of Sardinia, to whom Symmachus the Pope sent sufficient daily provision. This was equal in Holiness and Learning, if not excelling the other. This famous Fulgentius, whose life I describe, was an African by birth, sprung of noble Parents, and ●o much the more honoured, because they were Christians: His Grandfather's name was Gordianus, a Senator of Carthage, and it fell out so, when Gensericus was King of the Vandals, that this Gordianus, with divers other Noblemen, and Counselors, were expulsed Carthage, and stripped of all their means and revenues. Upon this, Gordianus sailed into Italy, for fear, that as he was cashiered from his Estate, so likewise he should lose his liberty, if not his life; where dying, two of his sons returned into their Country, and obtained some part of their father's inheritance; where, one of them, called Claudius by his wife Mariana, an honest Matron in the Town of Leptis, had born unto him this worthy Fulgentius: but his Father dying, committed the care of his little son to his Wife, which with great care brought him up both to the knowledge of the Latin and Greek tongues, wherein he proved most excellent and expert.  
Being young he is commendable for his obedience to his Mother: so that she committed the charge of her House to his circumspection; and in this charge He showed such an example of modesty, obedience, and diligence, that as one speaks of him, he was Matri praesidium, domesticis solatium, 
Reibadei 〈◊〉 vit. S. ● gen●i●.  externis quibus conversabatur, exemplum: that is, a safeguard to his Mother, a comfort to the family, to those without, with whom he conversed, a rare example.  
But God had laid and apppointed him out for higher employments, and so stirred up and enlightened his understanding, that He knew and shunned worldly delights and vain pleasures and profits, and so left the company of young men, and gave himself to prayer, to ●astings, watchings, and reading, and meditation. So having exercised himself in these duties, he goes to a certain Reverend Bishop called Faustus, and humbly prayed him to admit him into his Cloister, and afford him a religious habit: The Bishop at first doubting whether he was fit to be admitted or not, because he was but young, tender, rich, and noble, and therefore not yet able to undergo that strict course of life, telling him, how that before he did resolve of it, to take a trial and survey of his own strength, and seriously bethink himself of that charge which he went about to embrace, seeing usually that many do presume too much upon their own power, and many times attempt more than their ability are fit to undergo: But at last noting well his eagerness, and hoping well of his constancy and continuance, he yielded to his request.  
But as soon as it was known that Fulgentius had undertaken this state of life, all good men rejoiced, and bad men fretted: nay, his ve●y mother in all haste comes to recall him, and dissuade him from it, fearing that she should lose much by this departure from her she cried, complained, and grieved deeply, but her son would not alter, and indeed she gained well by this his departure, for he gave himself wholly to virtue and holiness of life. His diet was spare, and he took no Refectories to please his palate, he subjugated his flesh, so that with this abstinence, he fell into a deep sickness, and yet during his disease, he kept the same strictness of diet, saying, that this sickness proceeded from the hands of God, and that it was for his good, which so fell out, for he speedily recovered. He gave his Heritage to his mother, not to his younger brother Claudius, lest it should make him too proud, and because he should give the more respect to his Mother during life.  
About this time the Devil raised up a great storm of persecution against the Catholic Christians by Thrasimund King of the Vandals, in which the good old Bishop Faustus was driven from his government, and this Fulgentius also from this Cell: but he got into another, where one Felix ruled, here he showed admirable parts of modesty and temperance. But the Barbarians entering this Country with violence of arms, this Fulgentius and Felix consulting for their safeties fled from their places, but fell into the hands of the Arrians, who were more inhuman and cruel than those Barbarians. For it happened▪ while they stayed at Barbadilia, one Felix an Arrian Priest, being a cruel persecutor of Orthodox Christians, tried all plots how to apprehend this Fulgentius and ●elix, and having misused some by shaving them, and sending them away naked from their lodgings, he so displeased the Bishop of Carthage, though an Arrian, that he processed he would punish that Priest if Fulgentius would accuse him, for this fact: but this good man would not accuse him, lest he might seem to revenge his own wrongs, saying, plura pro Christo toleranda: That he ought to suffer more than so for Christ. Well, he resolves to return into his own country, hoping to find more mercy amongst the Barbarians then amongst the Arrians, so going for Sicily, he was driven into Syracuse, where he was kindly entertained by an old Bishop called Eulalius, and by one Ruffinianus, who were fled from the Arrians: so passed he to Rome, and so into Sardinia, where he was received with great joy. Here having settled himself, there resorted to his Cell great store of Christians, whom he daily taught and instructed; but he intended to lead a more private life, but he was forbidden by Faustus a Bishop, who made him priest, and not long after made him Bishop of Ruspa, a great and populous City, though Fulgentius was unwilling to accept this great preferment: being thus invested, he kept his ancient Humility, Piety, and Constanci●; but was the same in the height of Honour, as he was in the deepest ebb of Adversity: and where so many graces as humility, etc. are connext with meditation, they give an edge unto the soul, and make it unpierceable as steel, hardly to endure the sharpest point of envy.  
He was much addicted to study, for he would rise in the night to read and pray: he obtained ground of one Posthumianus a Noble man, to build a place for Religious Monks. But now Thrasimund King of the Vandals proscribed all the Orthodox Bishops: and so this Fulgentius was banished with the rest: where what good he did, is easily seen, for he resolved all doubts, relieved the poor, reconciled the differences of many, made friendship between those that were at difference, reduced those that were fallen into sin, gave instructions to some, encouragements to others: none wanted that good, that he could supply with all.  
At the same time, 
Apud. Euod●●●▪ Ticinensem. p. 318.  Symmachus was Pope, who hearing the wasting of the African Churches, sent provision to these Fathers that were fled, and a worthy Epistle of Comfort, which begins thus, Ad vos specialiter dictum est, Nolite timere pusillus Grex, etc. to you it is specially spoken, Fear not little flock, it is your Father's good pleasure to give you the Kingdom.  
But now Thrasimund the King dealing politicly intending to overthrow the Church Orthodox, made as though he was turned Orthodox himself, and so he seemed to desire to have some eminent and Orthodox fathers by him to resolve all doubts and questions, and so hearing of the ●ame and learning of Fulgentius, he sent for him to come to him to instruct him: whither when Fulgentius was come, he effected much, and converted many Arians to the Faith, And writ a book of the Trinity, which was so sound and judiciously written, that it astonished the King; and yet by wicked Counsels he did command him to return by night to Sardinia, lest the people should mutinere: but yet it pleased God by contrary winds to bring him i● again into Harbour, by which means all the people did lend him prayers and praises, and wept for his departure: and great numbers went along with him; but not long after, Thrasimund dying, Hildericus succeeded him, who recalled the banished Bishops, and restored them to their places: but this Fulgentius, of them all is said to be, Decus, Ornamentum, Corona: the Grace, Ornament, and Crown: Here he reform many abuses in the Clergy, gathered together the scattered flock, was highly honoured of all good men.  
He had an admirable dexterity in preaching, and was powerful in convincing, and reverend in his carriage. In the time of his sickness, this was his familiar speech, Da Deus mi, hic patientiam, post indulgentiam: Here, o God, give me patience, and then pardon and mercy: falling sick, he lay so forty days, and calling the Clergy about him declaring his faith, and exhorting them to stand in the same, he quietly gave his soul into his Creators' hands, in the year 529, and of his Bishopric the five and twentieth, aged sixty five, and was honourably buried, and greatly lamented of all Religious Christians: and was buried in a Church called Secunda.  

Fulgentius Sayings.  

Of Christ's Death.  
He died for Men and Angels: for men, 
Fulgent▪ ad Thrasimund Reg. l. 2. cap. 3.  that they might rise from sin: for Angels, that they might not fall into sin, for them that they might not be wounded: for man that he might be healed of his wounds. He took infirmity from man, gave confirmation to them: Certainly, he was the wisdom of the Father to enlighten, the virtue of the Father to uphold.   

Another of his sufferings.  
It was necessary he should be both God and Man to work our Redemption: 
Idem ad e●nd. l. 2. cap. 2.  as he was God he was able, as he was man he had aptness: no Man nor Angel could have effected it: not man, for how could he who was dead in sin give life to others? not the Angels: for they had not sufficiency to stand upright themselves.   

Of Prayer.  
Though thou boast in the dark, 
Idem l. ● c 16.  yet pray, for thy Father is Light: thou canst not lie hid from his eye: and therefore neither faint in thy devotion; nor dissemble in Hypocrisy, for thy God hears thee in secret, as well as sees thee.   

4. Of suffering persecution.  
Though thou be banished, 
Lib. 2. c. 17. ad Trasimund.  yet Christ is thy associate: though amongst Thiefs or wild beasts: though at Sea in tempests, or on Land in troubles; though in hunger, cold, and nakedness; Thy Captain stands and sees thee combating: hold out then, for he will Crown thee.   

5. To incite to good Works.  
If they go to hell, 
Lib. 2. c. 14. de remissione peccatorum.  not because they took away the garment from the naked, but because they did not clothe them; not because they took away the bread from the hungry, but because they did not give their bread to them: what shall become of them who do not give nor clothe, but do strip off and rob the indigent? Remember the torment of the rich man, and relieve Lazarus, that thou mayst escape damnation.   

Of Divine Love.  
The thoughts and affections do follow love's direction; 
Fulgentius in quodam serm.  wherefore the truth saith, Where your treasure is, there will your heart be: Therefore if our treasure be in Heaven, our affections will be in heaven. To lay up this Treasure, mark thy thoughts; so thou shalt know thy Treasure by thy love, and thy love by thy thoughts.   

Of Covetousness.  
If Barrenness be cast into the fire, 
Fulg. sup. illud▪ Mat. omnis arbour. etc.  what shall Covetousness deserve? or what shall covetous capacity receive, when want of Charity shall be tormented in Hell-fire? And if he shall have judgement without mercy, that hath not showed mercy; what judgement shall he receive that hath done others injury?   

Of Charity.  
Stephen, that he might deserve the Crown, as his name doth import, 
Fulgentio▪ in servant de Sanct● Steph.  used no weapons but Charity, whereby he obtained the victory: by Charity he resisted the jews cruelty: by Charity he reproved and corrected others impiety: and by Charity prayed for those that stoned him cruelly.    

He writ many famous works, but some were lost by the injury of time, and malice of adversaries. Those that are really his, and extant, are here registered by Antwerp Edition. 1574.  

1 Three books to King Thrasimund.  
2 Of Christ's incarnation one book.  
3 To Monimus three books.  
4 Against the Arrian objections.  
5 To Donatus 1.  
6 To Erithymius. 2.  
7 To Ferrandus questions, two books.  
8 Of Faith to Peter, to be read amongst St. Austin's works.  
9 Seven Epistles.  
10 Ten Sermons on sundry arguments.  
11 Some other Treatises of the truth of Predestination, of the Trinity, etc.   
So having thus faithfully discharged his Calling, he rests with other such famous Champions of the Church, and expects a happy Resurrection.    

An. Christi 604. Sanctus Gregorius Magnus.  

S. GREGORIUS MAGNUS.   
THis bulwark of the truth Saint Gregory may well be placed amongst these Reverend Fathers, for he hath not only equalled many, but excelled most in pious performances and hardness of studies: he was by birth a Roman, his Father's name was Gordianus, a great counsellor, and a devout Religious man, and noble by descent, his mother's name was Silvia. Felix once Bishop of Rome a man admired for his devotion, was his Grandfather: but this Gregory excelled his progenitors for holiness of life, and he so little respected his descent from such great personages, That with tears he would often confess and say, that all earthly honour and glory was miserable, If the possessor of it did not seek after the glory of God; He said, that the chiefest pleasures here below were but torments, unless the mind did resolve upon those never fading pleasures in Heaven, nay, he was such a rare man for mortification, that he feared not death, because (he said) it was the gate to life eternal, and the only way to obtain the reward of the faithful, a crown of righteousness. He was a strict regarder, how he spent his time, as knowing what a severe an account he was to render to GOD for it.  
Venerable Bede calls him, Apostolum nostrum, that is, our Apostle, and he gives the reason for it, 
Bed. in bist. Eccl.  Quod nostram, id est, Anglorum gentem, de potestate Sathanae, ad fidem Christi sua industria convertit, that is, Because he by his labour and industry did convert the Nation of the Englishmen from the power of the Devil, unto the faith of Christ: so that (as Beda saith) we may well say of this Saint Gregory, as Saint Paul speaks of himself, That though he be not an Apostle to others, 
1 Cor. 9  yet he is one to us, for the seal of his Apostleship are we in the Lord: and it fell out that this Saint Gregory had such a desire to bring our Nation to the faith thus. On a time c●rtain Merchants coming to Rome, and exposing their commodities to sale, amongst the rest they had some youths also to sell, amongst many Chapmen, it pleased God that this Gregory should pass by that way, he beholding (as Beda doth testify) inter alia, pueros venales positos candidi corporis, ac venusti vultus, capillorum quoque forma egregia, that is, amongst other Merchandise, certain pretty youths expose likewise to sale, who were of sweet personages, comely countenances, and beautiful hair; asked presently from whence they came, it was answered, from Britain an Island, whose inhabitants were most of such fair and comely countenances; then he again asked whether the inhabitants of that Island were Christians, or not; it was answered, that they were Pagans; at which words this Gregory did deeply sigh, and said it was a great pity that the prince of darkness should keep in subjection such sweet natured people, and demanding further, what was the proper name by which they of that Island were called, it was answered Angli: and so they may, q●ia vultu nitent ut Angeli, & Angelorum in coelis decet esse cohaeredes: that is, they may well be called so, For they have faces like Angels, and no question but they will be coheires with Angels, and ask their names, it was answered Deiri, and truly may they be so called said Saint Gregory, for by god's blessing they are come de ira Dei, from the wrath of God: and forthwith he went to the Bishop of Rome, and did earnestly desire to send some able men into that Island to convert the people, and to instruct them in the knowledge of Christ, and told him that he (by God's grace assisting him) was ready to undertake the task: but at that time this Gregory was so beloved of the Citizens, that though the Bishop would have permitted him to have gone, yet they would not have lost such an eminent man as he was. But within a short time the Bishop of Rome died, and this Gregory was chosen Bishop of the same See: He presently with great care did provide sufficient & able men to effect this his long desired work: and that then Preaching might be the more effectual, he gave them admirable instructions and exhortations, and joined himself in prayers with them, desiring God to give their labours good success, and so sent them. The names of some of them that were sent were these; 
Martyrolog. Martii 4.  Melitus, Augustinus, john, with some others, whom he knew to be pious men; as Ado, Archbishop of Triers doth testify, in the life of this St. Gregory.  
This man was singular for parts and Arts; when his parents were dead he builded six Monasteries in Sicily, and one within the Walls of Rome, and laid as much means to them as was sufficient for their maintenance, and what was overplus, He sold and gave it to the poor; and whereas He was before rich in Cloth and jewels, 
Poverty is a punishment, not a sin.  now he went in poor Habit, & pauper i●se ministrabat pauperibus, and in poverty and lowliness of Spirit, He ministered daily to the poor.  
For His learning, all that read his Works, will ingenuously confess that speech of Possevinus concerning Him, which is taken out of Sixtus Senensis in his fourth Book Bibliothecae Sanctae. 
Possev. in sacro ●ppar. p. 659.  Gregorius erudition insignis, & explanatione Divinorum voluminum etc. that is, Gregory, famous for learning and the explanation of the holy Scriptures, illuminated by the light of the holy Spirit, hath partly by Eloquent Homilies, and partly by able Comments, explained the whole Scriptures, of which the greater part after his death, by the Devil's malice, and the envy of wicked men were burnt: Veriti (as Sixtus Senensis hath it) ne Sanctitatis & doctrinae gloria scriptorum monumentis ad posteros perveniret: fearing lest the glory of his Holiness and Learning should by his Writings be known to posterity.  
In his Homilies, especially those to the people, he did always use a brief and succinct method to lay open the text: but in his Commenatries, he delighted in a more rich dress: He laid open the Scriptures, with a most copious and full explanation both of the words and sense. Photius doth highly extol this Gregory, call him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Photii 〈◊〉 pag. 139●.  Most grateful to God, and terms his Dialogues, quatuor libros vitae utilissimos, that is, four Books, most profitable to our lives, and styles him, for his pious government of the Church's affairs, especially that of Rome, qui caeteris pietate praeivit, that is, who outstripped others for piety, and doing other things which made him admired, that was his Charity and Writings: ●irtutibus vitam instituit, Eleemosynis claruit, that is, ordering his life in virtues paths: He shined in Alms-deeds, and of his charity to the poor, I must not let slip what is recorded of him by Photius, 
Photii biblio p. 1398. & simeon Metaphr.  and Simeon Metaphrastes. On a time there came to him a poor man, who made his moan to him, that he had endured shipwreck at sea, and had lost all his goods; insomuch, that he had not any thing to relieve himself nor his family withal. Gregory presently moved with compassion, gives him forthwith six Ducats: So he having received them departs; and yet the same day returns to this blessed Father, and told him, his necessity was so great, that what he had received, he had paid away, and so desires some more of him: Saint Gregory gives him other six Ducats: well, he the same day came the third time, and desired relief, which was given him without gainsaying by this Father proportionably: but this poor man coming the fourth time, and Gregory having no more gold to give, yet unwilling to send him away empty, he remembered he had a piece of Plate in his House of a good value, and presently commanded that to be given, and it was performed according to his desire. Here was compassion, that was beyond the bounds of a common man, four times in one day, and of the same party to crave, and at every request to receive a reward, without reluctancy or repining. Here was Charity and Liberality bestowed the right way: for whom perverse Fortune, long sickness, threats and oppressors have brought unto poverty, to those let men extend forth their compassion and charity. This Saint Gregory by the wisdom of God so disposing it for his admirable endowments, being made, as I have said before, Bishop of Rome, by the suffrages of all good men: it was a custom, that upon the first day of his enjoying that preferment, there should twelve poor men be called in to dine with him: so he that was chief overseer that way, did, as was enjoined him. Well, this father being sat with these twelve, he presently counting them reckoned thirteen, and ask his Officer why he had transgressed the custom, he presently replied that there were but twelve; but Gregory affirmed there were thirteen; so looking well upon them, he saw one of their Countenances often change and to shine: so after dinner he took the thirteenth into his study, and seriously demanded of him who he was: he replied, that he was the poor man, which he four times in one day so bountifully relieved with gold and plate; which almsdeeds (saith he) of yours are so wellpleasing to God, that I am sent (being an Angel) to you, to preserve your life, and to direct you in your studies. At which words, Saint Gregory was struck with fear: but the Angel vanished immediately, and Saint Gregory fell devoutly to prayers, and gave God thanks for his great favour showed to him. Here I may say as it is of Cornelius, Act. 10. Thy prayers and thy Almsdeeds are come up before me, and I wonder where can we find such a pattern of Charity in these days; Rich men do debar themselves of many a great blessing, for not exercising themselves in Almesdeeds (as Photius saith) here was that saying of Saint Paul verified, 
Heb. 13. 2, 3.  Harbour and entertain strangers, for so many have received Angels, so did Abraham and Lot. But I will not insist longer upon this.  
Now I will proceed, This Gregory was of that acuteness of wit, that he easily overthrew Eutyches the Heretic in a public disputation concerning the resurrection, and did so confirm it, that the Emperor caused Eutyches his books to be burned as heretical, as you may see and read in his Works, 
Lib. 4. Moral. c. 29. Beda l. 2. c. 1. Hist. Angl.  as also in Beda. Read johannes Diaconus in the life of this Gregory in his first book, and four and twentieth Chapter, where he shall find with what solid places of Scriptures, and invincible arguments he doth establish it. When as the plague did rage so furiously in Rome, that the living could scarce bury the dead, and when Pelagius was dead of it, how worthily did this Gregory behave himself during that heavy visitation and judgement? how did he stir up the hearts of the people with all speed to turn to God with fasting & prayer, and by serious and unfeigned repentance? What an elegant speech did he make unto them is easily to be seen, 
joh. Diacon. in vit. S. Greg. c. 41. l. 1.  it is so full of piety and wisdom that it deserves to be registered in Letters of Gold, and is able to make the hardest heart to weep and lament his sins, and to set himself to seek the Lord. How powerfully did he by dextrous Counsels establish the Churches? How did he cause the Ligurians, the Venetians, and Spaniards to be drawn from Schisms, and to embrace the authority of the Chalcedon Council? How did he reduce the African Churches from the Heresy of the Donatists? Sicily from that of the Manichees? Spain from that of Arianisme? Alexandria from that of the Agnoetans, by his deep learning and judgement? And did he not likewise free France from Symoniacks, which did grow up in every place? Did he not so powerfully prevail with Brunichilda the Queen, with Theodoricke and Theodobert Kings of France, that he procured from them a general Council against these persons, and anathematised all that should dare to practise that sin? Yet in these Heroic proceedings, the Devil did all he could to oppose him by calumniation, but he left not off to proceed, maugre all their malicious conclusions, to effect that good to the Church of God, for which he thought he was set up: how Christianlike did he speak to the Emperor Mauritius against his making that unjust Law, that none of those soldiers which were marked in the hand should ever be converted to the faith of Christ: 
johan. Diacon. in vit. S. Greg. l. 3. c. 50.  Did not this Gregory answer the Emperor in these words; Ego te de Notario Comitem Excubitorum, de Comite Excubitorum Caesarem, de Caesare Imperatorem, nec solum hoc, sed etiam Patrem Imperatorum feci, Sacerdotes meos tuae manui commisi; & Tu à meo servitio milites tuos subtrahis? that is, I have (meaning God) made thee of a Notary to be Captain of the Watch from that, I have made thee Caesar from Caesar: have advanced thee to be Emperor, and not only so, but I have made thee a Father of Emperors; Have not I given thee my spiritual Soldiers which are my Priests, and dost thou take f●om my service thy Soldiers? Answer, I beseech thee, o Emperor, to thy servants? What wilt thou answer to thy Lord and Judge, when he shall demand this at thy hands? a worthy speech, and savouring of a generous and religious spirit.  
How severely did he reprove the Bishop of Constantinople, 
johan. Diacon. in vitâ S. Gregor. l. 3 c. 53. & 54.  who would have been called Vniversalis for his prid●? and doth he not directly call it, No men istud blasphemiae, that name of blasphemy? How did he wisely stop the fury of the Longobards, and reduced them to peace by writing his book to Theudalinda the Queen? in a word, having with great care and piety, amongst a world of troubles governed the Church thirteen years, six months and ten days, in the spite of all oppositions, he died quietly and comfortably, rendered up his soul into the hands of his Maker, in the second year of Phocas the Emperor, and was buried in the Cathedral Church of Saint Peter; in which, Leo, Simplicius, Gelasius, and Symmachus were formerly interred, with a large Epitaph in commendation of his labours and studies. His Deacon is highly to be praised for preserving some of his Works from the fire, even to the hazard of his own life.  
Hear but what a man he was by the testimony of Paulus Diaconus, 
Paulus Diaconus in vitâ.  jisdem diebus sapientissimus ac beatissimus Papa Gregorius Romanae urbis Episcopus, etc. that is, In these days that most wise and blessed Father Saint Gregory Bishop of the City of Rome, which, when he had written many things to the profit of the Church, composed four famous books of the lives of the Saints which he called his Dialogues, which books he sent to Theodelinda the Queen, whom he knew to be a Protector of the faithful, and which did much good to the Church, for she persuaded her husband to give means and Revenues to the Church, and caused those Bishops which were in misery, and cast out to be restored, and peace was by her means procured to God's people.  
Sabinianus was the man that did succeed him in his Bishopric, 
Paulus Diacon▪  and as one testifies, there was a great dearth the next year after his death, and (he saith) debuit enim mundus famem sitimque pati, etc. The world, must needs suffer a famine and thirst, when such a Doctor as was both spiritual food and drink to their souls, was taken away.  
He wants not divers to afford him commendations, and indeed there was a cloud of Witnesses who do extol him; 
Sidor. Hisp 〈◊〉.  Isidore calls him timore Dei plenus, & humilitate summus: that is, full of the fear of God, and chief for Humility, endued largely with the gifts of the Holy Ghost, and saith thus in conclusion, Foelix tamen & nimium foelix, qui omnium studiorum ejus possit cognoscere dicta: that is, Happy is he, nay, thrice happy that can know all his Works and Sayings.  
Honorius Augustodunensis terms him no less than Organum spiritus Sancti, etc. that is, The Organ of the blessed Spirit. Incomparable for his wisdom, 
Trithem. de scrip. Eccles.  who writ many things more precious than the refined Gold. Trithemius calls him, Theologorum princeps, splendour Philosophorum, & Rhetorum lumen, vitâ & conversatione integer & sanctissimus, etc. the Prince amongst Divines, the beauty of Philosophers, and the light to Rhetoricians, of life and conversation most upright and holy.  
And to shut up all: 
Ildep. Tolet. de viris illustr.  hear but what Ildephonsus of Toledo saith of him, Vicit sanctitate Anthonium, Eloquentia Cyprianum, Sapientia Augustinum, that is, he exceeded Saint Anthony in Sanctity, Saint Cyprian in Eloquence, and Saint Augustine in Wisdom: and so hear only what Cardinal Bellarmine relates of him, 
Card. Bellar. in script. Eccl. p. 110.  who calls him, Doctorem eximium, & meritò magnum: that is, a most egregious Doctor, and well deserving the name of Great. He died in the year of Christ jesus 604.  

Sentences out of Gregory Magnus.  

Of Poverty.  
He is poor whose soul is void of grace, 
Greg. super Ezech. Hom. 6.  not whose coffers are empty of money: the contented poverty is true riches.   

Of the holy Scriptures.  
The holy Scriptures are direct, 
Greg. super Ezech.  and right for admonition, lofty for promises, terrible for threatenings.   

Of God.  
God is never absent, 
Greg. in hom. 8▪ in Ezech.  though the wicked have him not in their thoughts: where he is not by favour, he is by punishment and terror.   

Of conversion to God.  
Every convert hath a beginning, 
Greg. in Moral. 24.  a middle, a perfection: in the first there is sweetness to allure him, in the second bitterness to exercise him, in the third fullness of perfection to confirm him.   

Of the Incarnation.  
Will you observe our Saviour's motions, 
Greg. 20. homo super Eva●g. ecceiste venict saliens.  he came from Heaven into the womb, from the womb to the cratch, from the cratch to the cross, from the cross to the Grave, from the Grave to Heaven.   

On the Cross of Christ.  
Christ showed patience in his passion, 
Greg. in hom.  commended humility, fulfilled obedience, perfected Charity: those were the four Jewels that adorned his Crosse.   

Charitatis & Humilitatis jubar.  
These are only true riches which make us rich in virtue: 
Greg. hom. sup. illud, exiit qui seminat. etc.  therefore if thou desire riches, love true riches. If thou aspire to honour, seek the Kingdom of Heaven. If thou affect glory, strive to be enroled in the high Court of Angels.  
He that loves this present pilgrimage, 
Greg. l. Moral.  in the midst of sorrow, knows not how to show sorrow: for the words of a just man are full of sorrow: for in regard of present sufferings, his speech and sighs aspire to heaven.  
He is most perfect in piety, 
Greg. ibid.  that doth most perfectly feel another's misery.  
The best eloquence and expression, 
Greg. l. 6. Moral.  is to declare the mind by good action, for conscience doth not check the speaker when his life is better than his speech.  
He that lives obscurely, 
Greg. super Eze. hom. 1.  and doth not profit others by his example, is like a burning coal, but he that imitates holiness showing the light of uprightness to others, is like a lamp burning to himself, and shining to others.  
True Faith doth not only consist in verbal profession, but in actual operation. 
Greg. hom. 29.   
The fortitude of the Just; 
Greg. l. 8.  is to overcome the flesh, to contradict the will, to forsake the delights of this life, to love affliction for an eternal reward, to contemn prosperity and to overcome adversity.  
Joy doth discover the mind, 
Greg. l. 28. Moral.  but adversity as it doth outwardly oppress, so it doth inwardly suppress the thoughts, and make us more close and cautious.  
Gregory Magnus would say of himself, that he could never read those words in the Scripture, which Abraham spoke to Dives, Son, remember that thou in thy life time receivedst good things, without horror and astonishment, lest having received such good things of this World, meaning such dignities and honours as he had, he should be excluded from having any part and portion in the happiness or good things in the world to come.   

Of God's Word.  
Saint Gregory saith, and wishes all men that hear the Word of God, to taste the Word of God with the palate of their hearts.   

Not to have a slavish fear.  
Fear not man who must die, nor fear the son of man who is but grass.   

Of godly Desires.  
Our desires, saith this Father, do sound more powerfully in the secret ears of God, than our words.  
Again, the more earnestly God is desired of us, the more sweetly is he delighted in us.  
Saint Paul saith, He that searcheth the heart knoweth what is the mind of the spirit, Rom. 8.    

I have here set down his Works as they are set before his Books printed at Rome 1588., distributed into six Tomes.  

Tome 1.  
1 Saint Gregory's Life contained in four books, by Joannes Diaconus.  
2 Testimonies of sundry men given to him, as Gregorius Turonensis, Paulus Diaconus, Venerabilis Beda, Ado Viennensis, Symo Metaphrastes.  
3 Eulogies and testimonies of his Works.  
4 The argument of all his Works.  
5 The argument on the second book of the Kings by him expounded.   

Tome 2.  
1 Moral Expositions upon Job in thirty five books.  
2 Exposition on the seven penitential Psalms.  
3 Exposition on the Canticles.  
4 Twenty two Homilies on Ezechiel, in two books.   

Tom 3.  
1 A book of forty most learned Homilies to Secundus a Bishop upon divers readings on the Gospels.  
2 A book of the Pastors charge to the holy Father John Bishop of Ravenna.  
3 Four books of Dialogues.  
4 Those translated into Greek by Pope Zachary.   

Tome 4.  
1 Twelve books called his Registery of Epistles of several subjects.   

Tome 5.  
1 Containing Anthems and a book of the Sacraments.  
With certain Hymns, for Mornings and Evenings, to give thanks.  
For Lent. For Palme-sunday. For Good Friday.   

Tome 6.  
1 On Genesis, in seventy nine Chapters with expositions.  
2 On Exodus in sixty two Chapters, with Expositions.  
3 On Leviticus, in fifteen Chapters with Expositions.  
4 On Numbers with twenty four Chapters.  
5 On Deuteronomy, in twenty eight chapters.  
6 On Josuah in two chapters.  
7 On Judges, in eight chapters.  
8 On the first book of Kings in 15 chapters.  
9 On the second of Kings in fifteen chapters.  
10 On the Chronicles, twenty four chapters.  
11 On the Psalms, two hundred eighty seven chapters.  
12 On the Proverbs, thirty seven chapters.  
13 On the Canticles, 49 chapters, by Paterius.  
On the New Testament.  
14 On Matthew a hundred and four chapters.  
15 On Saint Mark, 54.  
16 On Saint Luke, 99 chapters.  
17 On Saint John, 59 chapters.  
18 On the Acts, forty chapters.  
On the Romans, thirty chapters.  
19 On the 1 Corinthians, 52 chapters.  
On the 2 Corinthians, 29 chapters.  
20 On the Galathians, nine chapters.  
21 On the Ephesians, 14 chapters.  
22 On the Philippians, 11 chapters.  
23 On the Colossians, six chapters.  
24 On the 1 of Thessalonians, 7 chap.  
25 On the 2 of Thessalonians, 4 chapters.  
26 On the 1 of Timothy, 13 chapters.  
27 On the 2 to Timothy, 4 chapters.  
28 On the Hebrews, 12 chapters.  
29 On Saint James, 9 chapters.  
30 On the 1 of S. Peter, 8 chapters.  
31 On the second, six chapters  
On the 1 Epistle of St. John, 12 chapters.  
32 On the second, two chapters.  
33 On the Apocalypse 69 chapters.   
And so I will conclude this famous St. Gregory his life with St. Damasce●s commendation. Gregory was Bishop of the ancienter Roman Church, a man admirable for his singular uprightness of life, and purity of learning, who had as he laboured in the sacred Mysteries of God's Word, an Angel to direct him, and was inspired by the Spirit of the Holy Ghost. Damascenus in Oratione de iis qui cum fide dormierunt.    

An. Christi 630. Isidore Hispalensis.  

S. ISIDORUS HISPALENSIS.   
HE was by birth a Spaniard, of good and honest parents, such was their condition, that they had always an especial care in the educating of this their young son, in virtue in his youth, that he might be the more endued with it, when he came to maturity: For many teach their children the liberal Sciences, not because those Sciences may give any virtue, but because they make the mind apt to receive any impression of virtue: for many men's children be divers and of sundry conditions: some be of nature not prompt and forward, wherefore by education they must thereunto be form. This Isidore was of a quick wit, and of an able memory (pointed out by heaven) in so much that he was admired and respected of all for his Learning and Eloquence: And being come to years, and taken notice of by the Bishop (who then sat in that See) and other learned men, gained much love and respect from them for his constancy, descent, and piety; whereupon he was called to be a Priest: which he performed with a great deal of piety, circumspection, and care: To be brie●e, the old Bishop falling sick and dying; many stood for some, and more friends for the obtaining of it; but at last it came to a general election, and by that means, it was bestowed upon this Isidore: who was successor, and also Cousin to Bishop Leander; He flourished in the Reign of the Emperor Mauritius, 
In vita Isidor● a●te ejus ope●●  and of King Rivaredus, and was so generally eloquent, that he could accommodate the quality of his speech fitly to discourse with the Ignorant or Learned. His works were most famous for humane and divine Learning, he was of a subtle, sharp wit, a clear apprehension, and a composed speech, excellent in verse and prose, shining with the refulgent beams of sanctity and learning, so that all those natural gifts which lie scattered in others, were in him collected into one subject. He was called the younger, to distinguish him from the signior Bishop of Corduba, or from another Bishop of Seville his predecessor, 
In Epist. 〈…〉  When he perceived that he was near his end, and did foresee by the quick sight of his soul, that his body was spent wearied and decayed by continual sickness, he gave such liberal Alms daily to the poor for six months together, so that they tarried all day to receive his charity: afterward his sickness increasing, and his stomach through weakness refusing all kind of sustenance, he desired to make his reconciliation with God by prayer publicly, and amongst the Congregation: and so was carried to S. Vincents Church, where he confessed himself and said, Thou, o God, which knowest the hearts of men; and didst forgive the poor Publican that stood afar off, and knocked his own breast, who on the fourth day didst raise dead Lazarus from the grave, and wouldst have him received into Abraham's bosom, receive at this hour my confession, and remove from thy sight the innumerable sins I have done: remember not, o Lord, the sins of my youth; and because thou sayest, Quoth in quacunque hora peccator à viis suis reverterit, omnes iniquitates suas traderes oblivioni; I am mindful of thy gracious promise, I call unto thee with hope and confidence, being in regard of my sins unworthy to look up unto Heaven: but, o Lord, I beseech thee, receive my prayer, and pardon me a sinner. For if the Heavens be not pure in thy sight, much more am I impure, who have drunk iniquity like water: Then he asked pardon of the Clergy and Citizens, saying, I beseech the whole Congregation of the Clergy, and people here present to pray unto the Lord for me a wicked sinner, that I who am through my own merit unworthy to obtain mercy; may by your intercession receive pardon of my sins, Forgive me, I beseech you, all the offences I have committed against you, if I have contemned any one, been uncharitable, if I have corrupted any one with bad counsel, if I have wronged any one in anger; I desire you pardon me that am penitent, for my offences. After he had made this prayer and confession, being brought home again, he died four days afterward, in the Reign of the Emperor Heraclius, and of Chintilan the most Christian King of the Goths, in Spain; being exceedingly famous for soundness of doctrine, and for abundance of charitable works. Many mellifluous Sentences fell from his holy mouth and pen, some whereof collected out of his writings, are these following.  


Of Affliction.  
Thou seeekest rest and condemnest ease, 
Comment. in Cant. cap. 3.  but remember that affliction, and greater is the fruit of preaching then of silent quietness, as Christ saith to the Church, Sicut Lilium inter spinas, sic amica mea inter filios: As the Lily among thorns, such is my beloved among the daughters of men.   

Of Christ.  
He came from Heaven into the Virgin's womb, 
In Cant. chap. 5  from the womb into the manger, from the manger unto the Cross, from the Cross unto the Sepulchre, from the Sepulchre he returned into Heaven.   

Of the Church.  
The Church is a fenced Garden, 
In Cant. cap. 4.  because it produceth many fruits of spiritual works; it is a Fountain because it floweth with the Doctrine of Salvation, Armed because it is defended by the Lord's protection, and sealed by the word of Faith.   

Of Wisdom.  
Wisdom is above all things, 
Chap. 1.  neither can there be any justice without wisdom, and none can fully receive the wisdom of God, but such as withdraw themselves from worldly cares.  
He is more to be blamed that knoweth what he ought to follow, and will not follow that which he knoweth.  
Knowledge and a good life are both profitable; but if both cannot be obtained, a good life is to be sought rather than much knowledge.   

Of Perseverance.  
The reward is promised to those that begun, 
Chap. 7.  but it is given to those that persevere. As it is written, He that shall persevere to the end shall be saved.   

Of Converts.  
New converts should not trouble themselves with outward cares, 
Isidore sent. Cap. 7.  for if they be entangled in them, like new planted trees not well rooted, they are suddenly shaken and do wither.   

Of Compunction.  
Compunction of the heart, 
Sent. cap. 12.  is the humility of the mind accompanied with tears, arising from the remembrance of him, and the fear of judgement.   

Of Repentance.  
His repentance is acceptable, 
Chap. 13.  that doth bewail his sins, condemning himself and lamenting for them, being as profuse in weeping as he was forward in sinning.   

Of thought.  
As the Viper is killed by the young ones in her belly, 
Chap. 1●.  so we are betrayed and killed by our own thoughts, nourished in our own bosoms, which do both poison and consume the soul.   

Of Conscience.  
All things may be shunned, 
Chap. 26.  but a man's own heart. For no man can run from himself, for a guilty conscience will not forsake him wheresoever he goeth.   

Of speech.  
The evil speech of the heart are hurtful cogitations and meditations, 
Chap. 28.  of the tongue punishable speeches. The evil speech of action is an ill life corrupting others by example.   

Of pride.  
Every sinner is proud, for by doing that which is prohibited, 
Chap. 29.  he contemneth divine precepts. Therefore pride is the beginning of all sin, for the disobeying of God's Commandments is transgression and sin.   

Of Diet.  
Diet should not be luxurious nor wanton, 
Chap. 31.  but sufficient to sustain Nature: for as Philosophers say, the belly should b● so meated, that it may keep life and soul together, not corrupt both life and soul together.   

Of the Soul.  
The life of the body is the soul, the life of the soul is God: and as the body is dead without the soul, so the soul is dead without God.  
As Angels had a beginning, but no ending, so also have souls. For some things are temporal, perpetual, and eternal. Temporal matters have a beginning and ending. Perpetual have a beginning, but no end. Eternal have neither beginning nor end.   

Of the Saint's glory.  
As white compared to black is more beauteous, so the glorification of the Saints compared to the damnation of the wicked will be more glorious, therefore the damnation of the wicked is an augmentation of the Saints glory.  
After the Resurrection, the Saints all bodily ascend into Heaven, as Christ saith to his Father, john 17.  
The Devils have a threefold prescience or foreknowledge; 
Isidor. l. 1. de summo bo●o.  namely, by natural subtlety, temporal experience, and supernatural revelation.  
The Devil in deceiving any one observes his nature, 
Isidor. ●. 3. de summo bo●o.  and doth apply such temptation as will draw his natural inclination to sin.  
Good done with discretion is virtue, 
Isi●or. in lib. de synod.  and any action undiscreetly done is vice: For even undiscreet virtue is accounted vice.  
Philosophy doth show the order of causes, 
I sidor. l. 2. Etymol.  Morality the order of ●iving, and Logic the reason of understanding.  
Drunkenness is a vice which makes the mind forgetful of itself, 
〈◊〉. ●. 3. E●ymol.  through superfluous drinking.  
It is impiety to spend on the rich, 
Isidor. l. 3. de summo bono.  that which should be given to the poor, and by peeling the poor, to obtain the favour of the powerful. As to take water from the thirsty ground, and pour it into Rivers that have no need thereof.  
He that begins to amend and grow better, let him beware lest he grow proud of his virtues: lest vainglory give him a greater overthrow than his former vices.  
When the poor are fed for ostentation sake, 
Isidor. de summo bono l. 3.  a work of mercy is turned into a sin.  
Do good in secret if thou canst, 
Isidor. de conflict. vitiorum.  but if not have a desire to do it in secret, and so thou, shalt: avoid ostentation.  
Avoid anger or moderate it, 
Isidor l. 1. soli●quio.  shun fury or restrane it, for a wise patient silence doth overcome an enemy sooner than impatience.     

An. Christi 731. Beda.  

VENERABLE BEDE.   
THis Venerable Bede was a Benedictine Monk, of the Monastery of Saint Peter and Paul, in England: He was an English Saxon, borne in the year of Christ's Incarnation 671. in the time of Deodatus P●pe: He was deprived of both his parents, when he was but seven years old: He was delivered into the Monastery of Saint Peter and Paul by the care of his Neighbours, and was brought up there under Benedict and Cealfrid then Abbots, and men famous for Piety and learning; where in short space he showed what parts he had gained by virtuous education in his youth; for he was a man most studious in the holy scriptures, and wondrously learned, skilful in all secular occasions; a great Philosopher, Astronomer, Musician, and Poet, skilful in the Greek Tongue, a mellifluous Rhetorician, Arithmetician, and a famous Divine. He practised these three things himself, and taught others to do so too. O rare! scribere & docere, to pray, to write, to preach: at nineteen years of his age, he was by Ceolfrids' appointment ordained a Deacon, Sergius the third being then Pope, and at thirty he was ordained Priest; from which time he wholly devoted himself to the study of the sacred Scriptures in meditation and interpretation of them; for he speaks so much of himself in the end of the History of England, in these words, Beda Dei famulus & Presbyter Monasterii Apostolor. Petri & Pauli, quod est ad Wirimudam & Ingiruam, etc. omnem meditandis scripturis operam dedi.  
He was sent for to Rome by Pope Sergius, that he might discourse with him, Bede being so famous in all parts for his virtues and science. The Epistle of that Pope is to be seen in the third Tome of the general Counsels, and begins in these words, Opportunis ergo, etc. 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 known to be able in the study of Theology, and therefore was desired to repair 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 himself with that life and daily study: in his readings oftentimes he was so devout, that he would shed tears 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 God's Word. O famous instrument to God's glory! who not only was fervent in his prayers, but exceedingly both by life and learning, edified the Church of Christ.  
He hated idleness, and would say, he thought there was so much work to do for a Divine in so little a space of time, that he ought not to lose any of it; it is employment keeps the soul safe and sound. He did not begin to take this task upon him when the Sun was setting, in his old age; or begin to live when he should die: no, he offered God his youth, and began in the strength and prime of his age. He was a Bee in his own hive; he dressed his own Garden; he managed his own affairs, 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 deal with it (saith he) as men do who buy and taste honey, only touch it with the tip of the finger, not with our whole hand, for fear of surfeit. He had many famous Scholars, which he provoked to study by his own 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 voice, pleasant of speech, comely of countenance, and pleasantly severe.  
Being aged 59 years, in the year of Grace 731 he finished the Catalogue of his Works; but it is not on all parts resolved justly what year he died in. Marianus Scotus saith in the year of o●r Lord 729. Sigebertus saith in the year 731. Trithemius saith in the year 733. Some have much erred, who say that he died in the year 700: but Baronius he approves them not. How he departed this life, is to be seen 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, hardness of breathing a little after Ascention day, he was sick of it, and had a tumour in his feet: in his sickness he was not any whit disturbed to appearance, but would often exhort his Scholars to be quick in gathering notes from him: for he had not long to stay with them. For my life (said he) is uncertain at the best; and that man which goeth on wand'ring 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 perils and dangers: and many times on the contrary he bloweth upon us a strong wind, or tempest of adversity: And that life is good, and best to be esteemed, which is led in honesty and virtue; for at the day of death it will try itself: for the day of death is the Master and judge of all other days, being the trial and touchstone of all the actions of our life: then do we make our greatest assay, and gather the whole fruit of all our studies: and he that judgeth of the life of a man, must look how he carrieth himself at his death: for the end crowneth the works, and a good death honourerh a man's 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 called him to hold his head, and then singing Gloria Patri, Filio, & Spiritui Sancto, with cheerfulness he breated out his Spirit, and slept in the Lord. Many famous men have praised him as Hildwines, and Marianus Scotus: Albinus Flaccus terms him, Eximium Doctorem, and Amalarius calls him Venerable, according to that Verse.  Hic sunt infossa Bedae venerabilis ossa. 
So also St. Boniface the Germane Apostle calls him, sagacissimum scripturarum Indagatorem.  
I should be too large, should I reckon up each particular praise that is given to this Father; yet I cannot let pass that which Trithemius speaks of him in his Ecclesiastical 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 virtues; a witty writer. Possevinus speaking of him, useth these expressions, Ingentibus Dei d●nis, doctrina & sanctitate ornatus, etc. that is, adorned with the great gifts of God's Spirit; with learning and sanctity; a diligent Writer, full furnished with wit and wisdom, wondrous charitable, devout, humble, patient: in a word, a pattern to Preachers, a lantern shining into all parts, etc. So doth Cardinal Bellarmine extol him also. But I shut up all in these word●: He did much, and suffered much to defend God's Truth, and to propagate the Gospel of jesus Christ.  
He flourished in the time of Gregory the Great, and long after, to the year 750. being the ancient glory of our English Nation, and a man of greatest worth and learning of any in his time. So after he faithfully showed himself a worthy Steward, a careful Watchman, a painful husbandman, a powerful Labourer; a learned Priest, in the thirteenth year of his Primacy God called him from hence.  

His Sayings.  
He is a sluggard that would reign with God, and not labour for God. 
Bed. sup. Pro. li. 2.  In the promised rewards he takes delight, but the commanded Combats do him affright.  
Flattery is the nurse of sin, 
Bede sup. Luc. l. 2.  which like Oil doth feed the flames of sinful affections.  
True love doth love truth, judge in truth, strive for truth, and finish Works with truth.  
None doth ascend into Heaven, 
Bede sup. joan. 3.  but he that doth descend from Heaven. Therefore he that will ascend into heaven, must join himself by true faith and love unto him that descended from Heaven; knowing that he cannot ascend into Heaven, but by him that descended from heaven.  
It is less labour to resist carnal pleasure unknown, 
Bed. sup. Esd. l. 4.  than after experimental knowledge.  
The rich man is not reprehended for ploughing his lands, 
Bede. in glow. sup. Luc. 2.  and gathering his fruit into his Barns, but because he put his confidence in them, and did not bestow them on the poor, that so his soul might be received into heaven.  
Through Riches and Liberty, 
Bede sup. Esd. l. 1.  man's heart doth commonly grow dissolute; but by trouble and poverty it is recollected.  
Anger doth languish by suppressing, 
Bede sup. para lib. 1.  but flames higher by expressing.  
The pleasure of Fornication is but a breath, 
Bede de templo S●l.  but the punishment thereof is eternal death. Wantonness is a Bestial languishing of the Body, arising from carnal Conceits and Cogitations.   

And for to declare unto the World the great pains this worthy man took, in propagating the Gospel of Christ, I have here annexed the Works, which are only known to be his.  

1 Upon Genesis.  
2 Exodus.  
3 Numbers.  
4 Leviticus, Deuteronomy.  
5 Of the Tabernacle, and questions upon the Kings.  
6 josuah.  
7 judges.  
8 Chronicles.  
9 Proverbs.  
10 Ecclesiastes.  
11 Canticles.  
12 Esdras, and Nehemiah.  
13 Tobias.  
14 Esay.  
15 jeremiah.  
16 Ezekiel.  
17 Daniel.  
18 Twelve lesser Prophets.  
19 On Mark.  
20 On Luke.  
21 On the Evangelists.  
22 On Paul's Epistles.  
23 On the Canonical Epistles.  
24 On the Acts of the Apostles.  
25 On the Apocalyps.  
26 Of Times and their Nature.  
27 Some sparks out of the Fathers.  
28 Deeds of the English Nation.  
29 Flowers out of Gregory the Great, on the Canticles.  
30 The actions of divers Saints. A chronology of his own Monastery.  
31 A Martyrology.  
32 Hymns in sundry sorts of Verses.  
33 Epigrams in Heroic verse.  
34 Of holy places. Readins of the old Testament.  
36 On the new Testament.  
37 Distinctions on jeremaih, job.  
38 Of Christ and his Church.  
39 Of Abaccucks' song.  
39 Of making of Verses.  
40 Of Schemes.  
41 Of Orthography.  
42 Epistles to divers.   
So having been laborious in the Church, he departed, Leo being Emperor, Anno Christi 732. Of whom I might speak much more according to his deserts; but let this suffice.    

An. Christi 731. Sanctus Damascenus.  

S. DAMAZEN.   
IT is no small comfort to proceed from the loins of worthy Progenitors, when not only we are enabled by our own virtues, but also made the more conspicuous by our parents. In this respect, this worthy Father challengeth a double honour, for he was not only well descended from parents of worth and piety, but also was himself a grace to them and the place of his Nativity. He was borne in Damascus a City well known, if it were but for that very one cause that is registered in holy Writte, and was as it is to be read in the ninth of the Acts of the Apostles, a place of refuge for the persecuted Saints which fled from Jerusalem, & were prosecuted by Saul, who was converted in his journey to this place; for his parents, though they lived in dangerous times, and in the midst of barbarous people, yet they as Lilies among thorns retained their beauty and integrity, not losing their piety in the midst of a perverse generation, and when the Agarens subjected that City by the sword, and used cruelty towards the Christians, yet these worthy pair (by God's providence) were preserved, (as it might seem) to produce to the World this their son, nay, their very enemies admired their constancy, and gave them reverence: and as God who kept Daniel among the Assyrians, though a captive, yet made him a Ruler and a Commander, and likewise joseph, though sold and imprisoned, yet was by the same providence set up a chief Ruler in the midst of his adversaries: so likewise did God give this Damascens Father such credit and respect, that even those Saracens made him for his worth and conspicuous piety, Administrator of their public and most weighty affairs, and he is called, Vt lucerna in nocte, signum in monte, scintilla in cinere: that is, As a Lantern in a night, as a Beacon on a Hill, as a spark amongst ashes, as a Diamond among dust for his justice and integrity: and what he got in wealth by his Offices, he did with liberal hands distribute, in the relief of captives in slavery, nay, he gave his estate and land which was a great quantity in judea and Palestine, to the maintenance of the poor Christians in bondage, and his Father by his purse did not redeem so many from captivity, as his son did from the snares and slavery of the Devil; this Damascens father had a special care, that assoon as his son was borne, he should be christened, and made a member of the Christian Church; a dangerous thing in those times, when to be but suspected to be a Christian was matter enough of bonds or death. He likewise had an especial care to his education, which is commendable in parents, and chose him a Master, not a man of the sword, but eminent for austerity and holiness of life; and it fell out thus: It was the custom of the Barbarians, in ships and boats to rove about, and to take prisoners, and often they brought Christians with them, whom they enslaved, or put to the sword, or made sale of them: and bringing in many, amongst the rest there was an ancient old man an Italian in an Hermit's habit, of a comely gracious aspect, called Cosmas: they that were put to the sword gave great respect to this man, so that the Barbarians seeing the Christians so to reverence him, conceived him to be some great man, and demanded of him what he was, he answered, he was a poor, old, unprofitable man; and thereupon wept, only he was a Philosopher, as he confessed, which Damasecns Father standing by and hearing him, and seeing him weep, asked him why he wept? Who told him it was because he had gained the knowledge in all the liberal Arts, but as yet he had not bred up any in the same knowledge: whereupon this Damascens Father presently went to the Captain, and humbly on his knees begged him to be given to him, which was granted him, and so he brought him to his house, and having refreshed him, told him he had a son which he would commit to him, 
Billius in vita joannia.  which was this john who (as my Author testifies) Naturae praestantiâ atque animi study & industriâ, by the excellency of his natural parts and endowments quickly attained to a perfect knowledge in Grammar, and Logic, and Philosophy, Rhetoric, Music, Astronomy and indeed in all the Liberal Sciences, and, what is admirable, was not for all his knowledge and learning tainted with pride or vain glory, but still retained his humility: His Master seeing such forwardness in so young a Scholar, and such a promptitude and promising abilities to future performances, spoke these words to his Father; En quod cupiebas plenè consecutus es; puer enim me erudition antecellit, that is, What you have desired, you have fully obtained: for he which you call a youth excels me in Learning. Wherefore seeing I have satisfied your desire in this respect, give me leave to end the rest of my days in a solitary course of life, so that I may be also skilful in the study of heavenly matters, whereunto all these Sciences and gifts are but servants and subalternate; which words the Father of this Damascen grieved at, being loath to lose such an able man whom he so loved, yet because he would not seem so to requite his pains for his son's tuition, gave him a large reward at his farewell, and so dismissed him in peace; so he going to Laura a solitary place, spent the remainder of his life in heavenly meditations, and in fullness of days died, and so did Damascens Father likewise: his Father being dead, the Prince of the Saracens called this john to possess his Father's place, which he at first refused, but it was imposed upon him, which he administered with singular fidelity. He lost his right hand, which was cut off by the policy of the exhibition of certain feigned Letters which were showed and read to the Emperor Leo Isauricus, that if it pleased him to come with an Army into those parts, he would procure him the City of Damascus to be yielded to him; he having (as he said) almost all the rule and pre-eminence in those parts; Leo receving the letters, sent one presently back unto the Prince of the Saracens, wherein he signified how far it was from his thoughts to make any hostile invasion into his D●minions, though he had fair hopes of success by such a man's promise to assist and direct him: Hereupon Damascen was presently sent for by the Prince, and the Letters were showed to him, he wondered at the matter, and said the hand-written was some thing like to his, but for the fact or intention he never harboured such an one in his soul: but the Prince being enraged, commanded his right hand to be cut off, which was, as my author relates, restored to him again, to convince by this wonderful act, the heart of the incensed Prince, and to manifest to all men the innocence of this john: it wrought so effectually, that he had all his Offices and preferments bestowed on him again, but he intended another course, for he desired the Prince to acquit him of all his places, and to give him leave to live retiredly: after much debate the Prince yielded, and so immediately this john did sell all his goods (except such as he gave to his Kindred) for the avoiding of suits and strifes, and made distribution to the poor. And so going to Jerusalem, he went to be admitted into the same Monastery into which Cosmas had been before; whither coming the Precedent of the place finding him to be full fraught with all sorts of learning, appointed a famous member of that Society to be his Instructor in the study of God's Word, but he, as also a second and third refused it, holding themselves not able to teach such a learned man, the fourth takes him into charge, and gives him precepts and rules both how to order his body and soul, to whom this john, perceiving his directions to be sweet and wholesome, gave special obedience and singular respect, though afterwards he was by his said Master ejected out of the Monastery, for a matter of disobedience, but by his sorrow and submission he was restored, he was full of Divine Hymns; and having by God's blessing gained much in the knowledge of God's Word, he was by the Governor of the Church of Jerusalem ordained a Priest, who having that charge laid on him, he did with great care and p●ety undergo it, so that it is said of him to his eternal praise, Cum religiosae vitae curriculum confe●isset, etc. that is, when he had consummated the course of a religious life, when he had kept the Faith, or, as my Author speaks, when he had propagated the faith in his Sermons, when he had graced it with his Writings, he was after much labour and travel called to rest. His praises are large which are afforded him: they style him pietatis Ath●etam, Ecclesiae ornamentum, veritatis ducem, certatorem, religiosae vitae cultorem, dogmatum peritum, insipientes sapientia instruentem, prophanorum institutorem, that is, the Champion of Piety, the Church's ornament, the Captain for Truth, the imbracer of a religious life, skilful in his doctrines, instructing the unlearned in Wisdom, reducing the profane to Holiness.  
Suidas speaks thus of him, 
Suidas.  johannes Damascenus, surnamed Mansur, was a most eloquent man, behind none of his time for various learning. His Works are many, and those accurate, he was so skilful in Music that none ever did or will parallel him. 
Trit. de scrip. Eceles.  Trithemius terms him, Virum sanctum & doctum, A learned and holy man of life, of whom there are wonderful things reported for his doctrine and sincerity of life.  
He writ divinely many things in Greek; in Constantinople he was highly esteemed, he brought many from sin and impiety to embrace the truth: He was a stout Antagonist against Heretics.  
He flourished under Theodosius that worthy Emperor, in the year of Christ's Incarnation, 731.  

Damascen his Sayings.  
If therefore there be no Resurrection, 
Damascen. l. 4.  there is no God, nor any providence, but all things are governed by chance and fortune: For we see that the just are in necessity, and do suffer injury; but sinners and the unjust have abundance of riches and pleasures: but who shall imagine that this is not the work of a just judgement and wise providence: therefore there shall be a resurrection; for God is just, and of those that trust in him is a merciful rewarder.  
Worldly wisdom is to disguise and cover the heart, to dissemble in words, 
Damascene. ●. ●  to make falsehood appear truth, and to make truth appear falsehood: this wisdom young men learn by experience: those that know it grow proud and despise others, those that know it not are subject & fearful, and admire it in others: being obeyed, it maketh men climb to the highest degree of Honour; being gotten, it commandeth men to rejoice in the vanity of temporal honour, to requi●e wrongs with advantage, and having power to yield to no opposition, and being destitute of ability to express malice, to counterfeit a peaceable goodness of disposition.  
An Angel is an intellectual substance, 
Damasc. lib. 2. cap. 3.  always movable, free, incorporeal, ministering to God by Grace, not nature, and immortal: whose specifical kind of substance is known only to the Creator.  
The Name of Christ doth express the unity of person in two natures, it expresses also his Regal dignity, and fullness of grace by the prerogative of anointing.   

I have here placed his Works as they are set down in the Parisian Edition, 1619.  

1 Of Parallels, three books.  
2 Of the Orthodox Faith four books.  
3 Of some who have died in the faith.  
4 A speech of Christ's Transfiguration.  
5 Of the birth of the blessed Virgin.  
6 Of her Assumption.  
7 Divine Iambi●kes, Greek and Latin.  
8 Various Hymns.  
9 Damascens Logic.  
10 Institutions of Decrees.  
11 Physics.  
12 Of Heresies.  
13 A Dialogue against the Manichees.  
14 Of Nature.  
15 A learned Epistle.  
16 Of the two wills in Christ.  
17 How we are created in the Image of God.  
18 Of Images, three speeches.  
19 St. Stephen's 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 judgement.  
25 Damascens History.  
26 Of the holy Sabbath.  
27 An Oration by Damascen.   
Cardinal Bellarmine, amongst his Ecclesiastical Writers, calls him a man of great Holiness and Learning. And as Beda was admired in the West, so was he in the East. He 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 School Doctors have imitated for his worth and wit.    

An. Christi 828. Sanctus Nicephorus.  

NYCEPHORUS.   
HAving drawn 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 lamp of learning and of religious life, shined forth in the Horizon of the Church in the year 840. for then he lived in his brightest lustre, like the East star, 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 do and speak all things wisely: and Nicephorus being really religious, must needs be wise in words, wise in actions, and, which is the highest wisdom, wise to salvation. Neither was he inferior to most of the Fathers for profound judgement and learning, both in Humanity, and Divinity, having read much, and spent many hours to adorn his soul with Art and Grace, that so he might inform others in the Doctrine of Salvation, and illuminate the world then being in great darkness, and under the shadow of sin and death. He was a Physician to cure the miseries of humane life, and especially those which are incident to the soul: namely, tenebras intellectus, errores mentis, vitia appetitus, irrectitudinem voluntatis, the errors of the understanding, the viciousness of the appetite, and the crookedness of the will: for all these maladies of the soul he cured by his powerful Doctrine, and religious exemplary life; so that those that were blind through spiritual ignorance, he made them see and abhor their sin: the lame in Charity and good works, he made cheerful and forward to do good; the stubborn he convinced and confuted by Arguments; the weak he comforted and instructed. And as the Sun doth with his cheerful beams soften wax, refresh the drooping flowers, and cherish the new sown seeds, so with the beams of his life and learning he did warm and soften the obdurate hearts of men, refreshed wearied souls, groaning under the burden of their sins, 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 librossn●s, quos de gloria contemnenda scripserunt, nomina sua inscripserunt, because to those books which they writ of contemning glory, they set their own names, showing themselves thereby most vainglorious. But Nicephorus Works are a glory to his name, living to eternity in his learned Volumes. If therefore his great wisdom and learning, which attracted general admiration, may deserve commendation; If the gifts and graces of his soul were so wonderful and divine; If his life were so sanctimonious and exemplary, he being a spiritual Physician, and a Sun 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 return to heaven, leaving to the world his Sentences and Works.  
He lived in the time of the Emperor Andromicus signior, to whom he dedicated his Ecclesiastical History, containing eighteen Books, and survived after the year of our Lord, 1300. not long after exchanging this life for eternal glory.  

His Sayings.  

Of Example.  
The natural man cannot attain to the height and perfection of active virtue, 
Nicepb. Eccles. Hist. cap. 22.  or contemplative, unless he propose unto himself our Saviour's example, as perfect God and man, equal in power and virtue to God the Father, and beseech him to give him the power of operation and contemplation.   

Of Security.  
He that liveth in security, 
Cap. 2. lib. 7.  is so far from thinking of appeasing Gods just anger towards him, that he heaps sin on former sins, as if God did not behold them, and would not require an account of them.   

Of Providence.  
God doth behold, 
Cap. 5. lib. 3.  and moderate our actions, using the scourge of affliction for our castigation and conversion; and after due correction, showeth his Fatherly affection to those that put their trust in him for salvation.   

Of the Scriptures.  
The Scriptures rightly conceived, 
Cap. 3. lib. 5.  make us cheerful and active in the performance thereof; also good, just, quiet, upright, and conformable to our great example of righteousness Christ Jesus.   

Of Christ.  
The Wisdom and Divinity of Christ, was seen by his words and actions, drawing his Disciples to divine contemplation and imitation, and working Miracles for their Faith's 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 Martyrdom, yet they would not be called Martyrs: ascribing that title only to Christ; and so by their humiliation deserved a glorious exaltation.   

Of Faith.  
None of the ancient Fathers and Patriarches did please God, but by Faith in Christ, as appeareth by Abraham; his faithful obedience being his justification.   

Of Peter's denial.  
Christ asked Peter three times if he loved him; not for his own knowledge or information, but that by his threefold profession, he might help and heal his threefold negation of him.    

These are those things which he writ.  
Namely his Ecclesiastical History, which he composed, both for style and words, in elegant Greek. Also a Synopsis of the whole divine Scripture, digested into Trimeter iambics, wherein he briefly contained the arguments of all the books: 
Possev. appa●rat. Sacar. p. 139. cap. 141.  This Work beginneth: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And Gulielmus Esingr. in his Catalogue of Ecclesiastical Writers doth add, that he did write of the Acts done after the Maccabees even to Christ, and the destruction of jerusalem. The Genealogy of the Patriarches unto David. Of Mosaical Rites. A Catalogue of the judges of Israel. A description of the Kings of Israel: and of the Patriarches of Constantinople, The Genealogy of Christ. Of our Saviour's Miracles, according to the four Evangelists.    

An. Christi 1071. Sanctus Theophylactus.  

THEOPHILACTUS.   
THe birth place of this Father was the famous City of Constantinople, which once was the glory of the Roman Empire, and the bulwark of Christendom against the Turks, but by fatal divisions of Princes, and Christians among themselves, it is now the seat and residence of the Grand Signior, the arch enemy of the Christians. I do not read anything of his parents, what sort or condition they were of, neither is it declared by Historians, it seems that this Theophylact had liberal education, or else he would not have been admitted to such dignity in the Church of God, nor trusted with such a pastoral charge. I will therefore principally follow the passages that are worth observation of him, as they are registered by Cardinal Baronius.  
Cardinal Bellarmine hath placed him in the year of our Lord, 
Bellar. de scrip. Eccles. p. ●33.  1071. when as Alexander the second was Bishop of Rome, and when as Diogenes was Emperor of Rome. There have been great mistakes concerning the time in which he lived, some having reckoned him 200 years before he was, which error he himself doth openly confute in his Epistles which he writ to several men, who lived at the same time. They have placed him (though mistaken) to have flourished in the Reign of Basilius the elder Emperor, 
Panvium vide in fastis. Sixtus Senensis in Biblioth.  in the year 883, so Panvinus reckons. Sixtus Sonensis puts him in the year 842, when as Michael began to reign with Theodora his Mother, but his own Epistles which are to be seen in the Vatican Library, 
Card. Baron. Annal. rom. 11 p. 402.  being 59 in Greek not as yet printed, but translated into Latin, and preserved from perishing, by the care and industry of jacobus Syrmondus, do evince that. And first that Epistle to Mary the Empress, takes away all controversy in this point, for from the time of Michael who reigned with his Mother Theodora, unto the time of Isacius Comne●us, nor any Empress was called by this name Mary: but to clear this point a little more, for the discrepancy of Time's disi●ynts Histories, and therefore it is profitable truly to know the series of the times directly.  
Therefore if you do but look into his thirteenth Epistle to johannes Duca, Kinsman to the Emperor, which begins thus, Nunc demum agnovi, etc. At length now I know, wherein he calls this Duca the principal man, and of the Imperial Line, 
Baron. Annal. Tom. 11. 403.  now it is manifest that he writ this when as the Lineage of the Ducae's swayed the Imperial affairs of Constantinople, who is of so little judgement, as to maintain that he lived under Basilius, and to these may be added, that in the same Epistle, Bulgaria was not governed by her own Kings at that time, but by such Governors as it pleased the Constantinopolitan Emperors to send to them; for in the Reign of Basilius (as Baronius speaks it) Constal Bulgaros proprios habuisse Reges, that is, it is apparent that the Bulgarians had then Kings of their own: and in his eight Epistle it doth plainly appear, that he was Archbishop of Bulgaria, when either the Family of the Ducae's, or the Comnens did sway the Sceptre. But to let this pass, it doth seem, that this Theophylactus had (being made Archbishop) a special regard of the Church's prosperity, a good sign of a nobly qualified and religious soul, to have a care to beautify and re-edify the Houses of God: it was the wicked speech of those in the Psalms, Let us take in possession the houses of God that he in the land, nay, worse than so, Let us destroy the houses of God that be in the Land: but that this Theophylact did respect the Church's Maintenance, appears by his learned Epistle, which he wrote, and sent to the son of Sebastocrator, being the seventeenth, wherein he laments the ruin of some Temples which were famous, but by the injury of time, and the violence of war, as also the neglect of men, were ruined and decayed; and is not his letter wondrous perswasory, and full of Eloquence and Piety, which shows he was not only a great Scholar, but also a zealous man for God's Honour? I have here set down the words of the Epistle how it begins, as they are also recorded by Cardinal Baronius: 
Baron. Annal. Tom. 11. p. 4●●  Oro igitur, & his litteris tanquam corpore supplex procumbo, ut misercaris foelicissimae quondam Ecclesiae, quam Christianissimus ille Borises Bulgarorum Rex, unam, & ipsam è septem Catholicis, tu renova: that is, I therefore do beseech thee, and as upon my knees beg of thee to re-edify and renew that one of the seven Catholic Churches, which that most Christian King of the Bulgarians Borises did build. Oh! take pity of that once most happy Church, etc. in which truly he doth declare also a great and Heroic spirit; for he that will solicit Kings and Princes this way to show their bounty, must not be faint-hearted: oh, where shall one find now such a spirit? many do strive to hinder the decoring or enlarging of Temples, few men plead for them; but it shall be my prayer to God, to stir up some to stand in the cause of the Church, and to bless them for ever with happiness for their endeavours, Zions carved stones, and seiled work will for ever speak their praise and worth. But to proceed, It seems the state of the Church was but deplorable, for he departed from thence to Constantinople, and in his 〈◊〉 age when he departed from Constantinople to Acridia, the Metropolitan Church of all Bulgaria, he wrote an Epistle to the Empress Mary, in which he shows elegantly the despicable condition of the Churches in these parts, and prays God for ever to preserve the Empress from all evil and dangers. He underwent this charge a long time, 
Baron. Anal. Tom. 11. p. 404  though (as Baronius saith) aegro animo veluti dur●●● exilium, quo se tandem liberari vehemente● 〈◊〉, atque patrio solo reddi: that is, With an unwillingness, counting it in a manner no better than an hard banishment, from which he did wish to be discharged, and to return to his native soil to which he was drawn, as it seems, not for any unwillingness to undergo the charge, but by reason of the wickedness and barbarousness of the Natives, as appears in his Letter sent to johannes the great Courtier, in which he relates his misery in that place most sweetly by the fable of Omphale's: it begins thus; Non servio Reginae diviti, mundaeque & pulchrae, sed servis barbaris, impuris, etc. that is, I serve not a rich, comely, beautiful Queen, but I am enslaved to barbarous and impure slaves, smelling of nasty skins, and living a beggarly and base life, who are only rich in villainy, and who admit of no civil government, and he calls those of Acridia, men without heads, because, New Deum, nec homines revereri norint, that is, They neither reverenced God nor man. Yet for all this he in this deplored estate, proved himself, Vigilem operarium, persever avitque in Pastorali cura diligenter: that is, A watchful workman, and stood stoutly in his Episcopal Charge.  
I cannot but remember his Letter which he wrote to the Emperor; who desired that one of the Dukes of the Scopians, whom he commended should be preferred to one of the Bishoprics of Bulgaria, when this Theophylact with a great deal of sanctity and wisdom returned this answer to the Emperor. It begins, Quoniam ergo de accepta Domini mei Scheda, 
Vide Baron. Annal. Tom. 1● p. 404.  quae de Episcopatu agebat respondi, etc. that is, I have therefore not only answered the Letter of my Lord which treated of the Bishopric, but also I have written to him some things concerning the condition of the Bishopric itself. It is not for my Lord to intrude into this sacred Function, which contains great and fearful things, for they, who have by us as yet been preferred to Bishoprics, some of them when as they ministered in this Church had good Testimony of their piety and gravity, before they obtained that weighty charge, as the Morobians, and Prisdians, and some were before eminent for reaching and eloquence at Constantinople, as the Castorians and Belegards. And others were renowned for their austerity and sanctity of life in Monasteries, and either well known unto us, or else sufficiently by Letters recommended, as the Triactitzae: now if the man whom my Lord speaks of be such as any ●f these we shall be bound not only to admit him, but also to give wonderful thanks to your Majesty, for the care you have of God's Church; but if he be neither known to us, nor yet approved of at Constantinople, for life and learning, do not most mighty Emperor too rashly offend God, nor lay unfitting burdens upon us, for in this case it is better to obey God than man. And beside, there is no Bishopric at this time void except that of Bydin, which is scarce worth acceptance; and yet of all others it requires a man that must be well experienced in Spiritual and Secular affairs. This very Letter is testimony sufficient what a Reverend Prelate this Theophylact was, in that he would have none admitted, but such as were furnished with gifts and graces suitable to that charge.  
And when as by war the Churches in Bulgaria suffered much misery by the Armies of the Servians, which came to bring Bulgaria into subjection; doth not this Archbishop deplore and deeply lament the devastation in his seventeenth Epistle to Sebastocrator: 
Baron. Annal. Tom. 11. p. 437  ab omnibus praetergredientibus viamspoliatur, etc. that is, It is spoiled by every one that passeth by, neither hath it any Bishop resident, for his back shall be wounded with blows, and his cheeks with buffeting, so that the Bishop is fled, and none will supply his office: but the people are fled into Caves and Woods from the violence of the sword, and no Priest nor Deaeon (o miserias meas) saith he, (the more is my grief) to officiate in that once renowned Bulgarian Church: so I went to see it, and when I beheld it, I wept, and weeping asked the cause, and learned it, and know it, and do certify this to be truth.  
Did he not likewise write a consolatory Letter to Camaterus Gregorius Bishop of a Church, which w●s buried by the fury of war, which begins, Tempusest, 
Baron. Annal. Tom. 11. p. 438 439.  ut pro●heticum illud dicam frater Reverendissime, etc. that is, The time is come, that I may say with the Prophet (most Reverend brother) Woe is me, for fire hath devoured the beautiful places in the Land, what place more specious, more decore, more pleasant, than the Temple of God, and so wisheth (as jeremy) that his head were a fountain of tears, and withal tells him that it was for sin, yet bade him be comforted, since it proceeded by God's permission, and perhaps for the best, and saith to him, Exurge igitur charissime frater, etc. that is, stand up therefore most dear brother, stand show your constancy and Christian valour, for you must comfort others, make others valiant, and therefore not to droop yourself, remember that once renowned Temple, and the wonder of the World built by King Solomon; yet laid waste by the Babylonians, and rebuilt, and did not the Prophet Aggee then comfort the people mourning, and told them the glory of the latter house should be greater than the first: and so it may please God to deal with your Church: and did he not likewise send consolations to the Bishop of Bydin, who was in the same misery, and did he not send a most divine Epistle to the Patriarch of Constantinople, wherein he declares the fearful vastations of the Church? And did not the Patriarch, write back again to comfort him, and did he not highly praise him? What a worthy Epistle did he write to Nicholaus Sebastus Pagurianus, wherein he rejoiceth for his happy victory over the Persians and Franks: who desires to know the elegantnesse and learning in it, 
Baron. Annal. Tom. 11. pag. 440. 441.  may read it in Baronius at large, it being too tedious for this Treatise.  
So this Father having endured the miseries that a barbarous Nation could offer, and having seen most lamentable destruction of many Churches, the kill of Christians, he having proved himself a painful Labourer in these hazardable times of persecution, did yield his spirit to his Maker.  
Cardinal Bellarmine in his History hath blemished this Theophylact for his opinion about the proceeding of the Holy Ghost: 
Bellar. in scrip. Eccles.  But I suspend to censure of it: only I would advise young Divines to read his Works cautelously.  

Theophylactus his Sayings.  

D. Theophylactus in Matth. cap. 12.  
When thou hearest any foulmouthed man prating of that which he hath nothing to do withal: then conclude with thyself, that there is more rottenness inwardly in his heart, than he vomiteth outwardly by his words, for out of the abundance within doth he vent himself outwardly, but still keeps the mine of his mischief undiscovered.   

Idemin cap. 18. Lucae.  
God is truly good, the very fountain, and principle of all substantial goodness; as for us men we may be called good, but not in a proper sense: for we only participate of that goodness of God, have it in a promiscuous manner, and are daily subjected to vicissitude, and change of condition.   

Idem in Marcum, cap. 14.  
The day of judgement is hid from our knowledge, for it that now (the time being so uncertain) we make so little use of it, what would we not do if we knew the same? Even slip over all precious opportunities, and then think to leap into Heaven with a Lord have mercy on me, at the last gasp of time.   

Idem in job cap. 11.  
Satan drives us from God, and many ways divides us, in so much that one man upon the least punctilio of Honour is ready to stab his brother; another by reason of his riches swells against his poorer neighbour: but Christ gathers all into one Church, puts all under one and the same yoke, and makes them all as well those that are near, as those that are afar off to be one body, so that he which is at Rome believes him that is in the India to be a member, and confesseth that Christ alone is the head of them all.   

Idem in 1 Epist. ad Timoth. cap. 6.  
All men may be termed the 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, look 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 tranquillity, and thou thyself in tribulation: God will have it so; it is he 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 man's estate needs be that goes laughing to destruction, as a Fool to the stocks for correction.    

I have here set them down as they be registered Bellarmine.  

1 Upon the lesser Prophets, Hosea, Jonah, Nahum, Abakkuck.  
2 Upon all Saint Matthew  
3 Upon Saint Mark.  
4 Upon Saint Luke.  
5 Upon Saint John.  
6 Upon all the Epistles of Saint Paul.  
7 In his Commentaries on the Evangelists, and on the Epistles, he hath so imitated Saint Chrysostome, that he is styled Saint Chrysostom's Abbreviator, that is, Saint Chrysostom's Epitomiser, or Abbreviator.     

An. Christi 1080. Sanctus Anselmus.  

ANSELMUS.   
THat the Reader may reap the more satisfaction, concerning this famous Father of the Church, St. Anselmus, who was Archbishop of Canterbury, I think it very fit to speak something of his Country and Parents. His father's name was Gundulphus, and his mother's name was Ermerberga, both of them well and nobly descended, and both of them abounding with wealth, lived in the holy state of wedlock a long time, in the City Augusta. Which City lying on the confines of Burgundy, and of the Longobards, was the birthplace 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 affairs, and hath been censured of some as too profuse and prodigal: But Ermerberga, with great care and providence looked to the government of her family, and kept all things in comely order, of an upright, modest carriage, and sweet behaviour to all her neighbours: Yet Gundulphus before his death despised the world, and the affairs of it; and so entered into a Monastic course of life.  
This Anselm being put to learning, proved excellent in it, at fourteen years of age; and then his Mother dying, he lost the best Anchor to his ship; and so having want of good council, and mother-like instructions, he began to fail of his former good intentions, and did give himself a while to the vain sports of this world, and neglected his learning and former studies; so soon doth youth, if not well governed, follow fast to its own ruin: 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 seem to be exasperated against him; so that Anselmus did fully resolve to travail, and not to live under his father who was so severe against him: and he was so hard put to it, that in his travail fainting, and being without ●ny refection, he was forced to eat snow to quench his thirst.  
So having spent some three years 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 far prevail, intended to put himself under his government, and tuition. Well, he 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 down with Watchings and Fast, so that he did begin to repent this hard course of life, and thereupon resolves to turn a Monk, intending (as he said) to dedicate himself wholly to the service of God: And so having well pondered the case with himself, he comes to Lanfranck, and desires to know which of these three courses were the best; for he intended to follow his fatherlike 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 father's means, and to distribute it to the poor, his Father now being dead? Lanfrancus defers to resolve himself; but he advised him to go to the Bishop of Rhone, and to follow his grave Counsels, who was called at that time Mauritius▪ Anselmus comes to the Bishop through the great Woods that are hard by Becc: he having here propounded his mind, the good old Bishop commends unto him the Monastic life, as most sit and profitable for him; whereupon this Anselmus resolves to enter himself a member of the Monastery of Becc, being now seven and twenty years old, and one Herlvinus being Abbot, an old honest man, and had settled that Monastery with his own revenues: into this, Anselmus being entered, set himself studiously to imitate the virtues of the chiefest and holiest men; and was so strict in holiness of life, that in three years' space he was admired and beloved of all. What shall I speak of his Watchings? his Fast? his Meditations? How wisely and prudently did he convert one Osberne, a wild young man? how careful was he in the visitation of the sick? How vigilant to confirm men in that course of life? What famous Treatises did he write? What Questions and doubts did he resolve? How mainly did he contemn the World? How bitterly did he repent him of his sins? How constant was he in prayer? So that living thus holily, not only Normandy took 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 fair and large possessions and means given to it.  
And now this old Herlvine being not able to undergo the weight of that charge, committed the administration of it to this Anselmus, who having this imposed upon him, how wisely and faithfully did he perform it? Did he not distribute, with discretion, means to such as wanted, did he not settle good Orders in it?  
And now at this time the old Abbot Herlvine yielding to death, all the Brethren with one consent resolved upon this Anselm: but he with words and tears denyedit; but at last, their eagerness, and the Archbishop of Rhones exhortation prevailed, and so he is made Abbot, the inferior 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 Monks, with admonitions, corrections, and comforts, as occasion served. How full of Hospitality was he to strangers? How humble, how cheerful, and how liberal, not only refreshing their bodies, but comforting likewise their souls with spiritual directions? Did not all men, knowing his excellencies, send in relief to the Brethren? either by shipping out of England, or by Wills of men dying, still was this Monastery supplied. There did likewise belong fair revenues to this Abbey out of England, to bring in which to the Cloister, this Anselmus came over in the first year that he was ordained Abbot; and not only for that reason, but also to see and speak with Lanfrancus, who was from being an Abbot preferred to the Archbishopricke of Canterbury.  
Whither, when Anselmus was come, with what a confluence of all sorts of people was he entertained at Canterbury? so there was Discourse had betwixt Lanfranck and himself; and this is said of them both to their commendations, Non erat ullus eo tempore qui aut Lanfranco authoritate vel multiplici rerum scientiâ, aut Anselmo praestaret in Sanctitate vel Dei sapientiâ, that is, There was none at that time that did exceed Lanfranck in authority and variety of knowledge; nor Anselm in holiness, nor heavenly wisdom.  
He proceeds now to effect that for which he came, and takes an account of all the means which did belong to their Monastery: but it is to be wondered at, with what expressions of joy and love was he every where entertained, what grave Counsels and directions he gave to all sorts of people, especially to the Clergy; there was not a Lord or a Lady in England at that time, but did strive to express their loves to him, by presenting him with rich presents; nay, William the Conqueror, though otherwise stern and rigid, yet how did he express his love to this great man. So having been joyfully received of all sorts in England, he intends his journey for his Monastery again, having gained large means for his fellows.  
But now the Conqueror dying, and leaving his son William King of England, Lanfranck also the Archbishop being dead, this William began fearfully to waste the Churches throughout England; which Anselm having with grief heard of; did he not at the solicitation of Hugh Earl of Chester, and other Nobles, come again into England? and coming to the Court, did he not modestly and divinely tell the King what wrongs he had done? and how such things would draw down Gods, heavy judgements upon him and his posterity: but the King was for the present unflexible: so this Anselm went to this Hugh Earl of Chester; but the King falling sick, all men cried up this Anselmes' fame, and that he was the only man to be Archbishop of Canterbury. By the King's authority, and the whole Kingdom's love he was consecrated the first Sunday in Lent, in the year of Grace, 1093.  
But he found this place, at that time, to be full of troubles, and cares; yet he being sent for to Court, did meekly beseech the King to cease from afflicting the Churches: did not this man perform his charge with patience, industry, and with expressions of learning and fidelity: he was not any ways addicted to pride, not ensnared with covetousness, neither was he tainted with idleness. He committed the administration of his household affairs to one Baldwine: He did mainly lament the abuse that was offered to the Church by profane covetous men, who took the means of them into their own possession.  
The King returned from foreign parts, Anselmus humbly entreats of his Majesty, that he might have licence to go to Rome; but at this the King was incensed, and told him there should no Pope have any Authority over his subjects, nor any power within his dominions; hereupon, there was a general meeting of all the Bishops and Lords at Rothingam to decide this: Here most, to gain the King's favour, were directly against this Archbishop: only the Bishop of Rochester stood with him: But the King was so vexed, that he told him, he would not hold him as an Archbishop, unless forthwith he would deny the Pope's authority: and again at Winchester desiring of the King the same thing, the King told him that he should never have that liberty, nor any other, if he did persist in that mind. So Baldwine was driven out of England, and Anselmes' servants misused, and his lands alienated, and he himself derided and hated; yet in the depth of this storm he retained his piety, and said that of our Saviour, By patience possess your souls: at last he was forced by secret means to fly, and so came to a place called Whitsands, and so to Saint Bertine, being glad that he was out of England: but then the King hearing, presently ceized upon all his lands and goods, and so Anselm came to Lions, and was kindly entertained by the Archbishop of that place, and so being weak in body, and unfit to travail to Rome, he sent his cause thither, but stayed in Lions till they returned. They coming back, told him, all excuses laid aside, he must himself go in person to Rome. So they came to Secusium, and presented themselves to the Abbot of that place; there were three of them, Anselmus, and Baldwine, and Edinerus, which writ this his life. So after much travail and danger we came to Rome, and it was bruited abroad of this Father's approach, and all men desired to see him: but it being extreme hot in the City of Rome, this Anselm lived in a Village, seated pleasantly, called Schlavia: a great deal of time was spent in deliberating for the Churches good: but it was thought safest for Anselm not to return into England while William lived, neither did he: but his successor Henry came into Normandy, hearing that Anselm was there, and did reinvest him into all his state and honours again, and he came into England, and was entertained with great reverence of all the Lords of the Kingdom, and the love of all the Common people. So King Henry was very glad that he had gained the peace of Anselm; but he was even spent with age, labour, and watching; for age brings to us experience in one hand, and death in the other; and so did not live long after his return, but with a great expression of holiness and comfort did commend his spirit to God.  
Time deals with man Arithmetically: First, he adds to beauty, multiplies his graces, and then he subtracts all these, and makes a long lasting division between him and Nature: And now he is dead, it is high time to cover this sweet and heavenly Father with his first mother the Earth; who (being honourably attended to the grave) with the Rose and the Violet is laid to sleep in the bosom of the earth; and shall enjoy, though not so suddenly, yet as certain a Spring as they; and which is more, an everlasting one.  

His Sayings.  

S. Anselm. de Malitia, & foeditate peccati. Cap. 190.  
Saint Anselm was wont to say; that if he should see the shame of sin on the one side, and the pains of hell on the other side, and that he must of necessity be cast upon one of them, that he had rather be thrust into hell without sin, where the drowned are tormented, than go to heaven, clothed with sin, where the Saints only enjoy everlasting life.   

Idem de Venatione Diaboli. Cap. 183.  
The Devil goes out every day a hunting: First, he seizeth on them that never sorrow for their sin: but he begins to let them go, that he perceiveth to be cast down in the sight of their offences; yet there's a third sort that upon repentance are healed from their sins, those he looseth altogether. Let the first sort lament, and mourn, let the second grieve on still, but let the third rejoice for evermore.   

Id. de quadrato lapide. Cap. 173. de similitude.  
Every four square stone hath six equal sides, let it fall upon which it can it lies fast; so must a just man persist in his integrity; for he hath six sides to fall upon too: Prosperity, Adversity, Liberty, Subjection, Private and public employment: Now upon which of these soever the die turns, let him stand fast and immovable, maugre the Devil, and all his opposition.   

Id. de justitia.  
Justice is the freedom of mind, giving to every one his due: To betters, reverence; to equals, love; to inferiors, instruction; to God obedience; to itself, sanctity; to enemies, patience; and to the poor, works of compassion.  
Such was the detestation which this good man had of sin, that he would use to say; If I could see the horror of sin, and the dolour of hell, both with my bodily eyes before me, 
In vit. ejus apud Surium cap. 19  and must of necessity pass through one of them, I would rather choose Hell than sin.  
Another saying of his was, I had rather enter Hell, being free from sin, (if it were possible) than reign in Heaven with the pollution of sin upon me.  
Likewise humane frailty made this good man thus to cry 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 blessedness to which he was made; and found death to which he was not made.    

His Works are thus registered by Cardinal Bellarmine.  

Three Books.  
1 Of Truth.  
2 Of freewill.  
3 Of the fall of the Devil.   

then 3 more of  
1 Grammar, and prose.  
2 Enarrations on St. Matthew.  
Explanations on some of the Evangelists. Upon the Canticles.   

Tome 2.  
Upon all the Epistles of St. Paul.  
On the Apocalypse.   

Tom 3.  
Of the contempt of the World. Hymns.  
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 Virgin's 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 Prescience and Predestination.  
15 Of man's 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 sum of Christian Religion.   

Tome 4.  
Divers Epistles in three books.     

An. Christi 1119. Sanctus Rupertus.  

RUPERTUS.   
HE that reads this man's life must expect, that nor my pen, nor any other can completely in each particular act, fully delineate it, but yet as Authors have publicly blazoned his worth, it hath been my care to register it in our native tongue, and I hop● not in vain; for good examples prevail much, and are to an ingenuous spirit, as a whetstone or pattern to imitate. To begin therefore with his parents, He was borne in Germany, as Trithemius and Cocleius do testify, but they were not so able for wealth as virtue, they had an especial care that this their son should be virtuously educated: our birth-places, nor our parents cannot diminish the worth that we practise, the house is never the worse for being little in Israel, the Family disparages not, so there be a David in it, we are not bound to answer for other men's faults, neither is it to be concluded, because our Fathers have halted, that therefore we should be lame, Virtue 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 mind you good do see.   
This Rupertus was in his youth brought up in all offices of piety and duty in the Monastery of Liege, under the tuition of Heribrandus, an upright and prudent man, of whom he 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 pattern, the only way to have men prove absolute, is to have them well at first seasoned, seldom falls that fruit by storms which is cherished by a mild spring. There are few that fail in age, whose youth have been accustomed and enured to pious performances, being by this good Instrument so fitted, now he proceeds to higher actions, he made godliness the very food of his soul, 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, o Goodman, with an happy pace  
In tracks of virtue, take th' rewards with grace.   
He was not careless of any kind of Learning that might conduce to Religion, so was he admirable for divine poetry, as may appear by his expressions of the Holy Ghost in excellent Verse, as also the life of Saint Augustine and Odolia a Virgin, as also his Hymns upon Severus the Confessor, so likewise he always thought upon that of Saint Paul, give attendance to reading. Did he not also restore the Greek Tongue at this time almost decayed in Italy? nay, did he not fairly recover them from their Barbarismes that were then encroaching upon the Latin? so that it appears, this Rupertus was not only 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 digress, it would not be an error, a little to insist upon the praise of Divine Poetry, if there were nothing else but the diligent practice of so many Fathers as have been renowned for this, it was enough, and I cannot let some of them pass without a due respect and reverence, they having been, some of them so highly in God's favour, and registered in sacred Writ, as Moses, David, Solomon, jeremiah, and of the famous Fathers of the Church, as Saint Cyprian, Lactantius, juvencus, Saint Hilary, Marius, Victorius, Gregorius Nazianzenus, Saint Ambrose, Hillary, Sedulius, Synesius, Paulinus, Ausonius, Paulus Diaconus, Rhabanus Maurus, with divers others; neither can I let pass his care to keep the virtue of a good Orator, for in this also he deserves an eminent commendation; for take a way or diminish the lustre of that, and what spurious and barbarous proceedings will there not be admitted? How soon will not the pure fountains of Eloquen●● be stopped, and Rhetoric neglected? and ind●ed, how soon will all good literature and painful studies be counted needless, if once this be slighted? have not so many of the Fathers of the Church been studious this way? and indeed take away this jewel, and how shall men's hearts be wrought upon? are not Origen, Saint Cyprian, Athanasius, Basil, Nazianzen, Ambrose, Gregory Nyssen, Saint Augustine, Chrysologus, Saint Gregory, Beda, Damascen, Bernard, with many others admired for their excellency this way, that with their Oratory, they have wonderfully wrought to the stopping of Heresies, and the advancing of truth, to the convincing of errors, and the converting of souls to Religion. But I leave this as known, and proceed to his further increasing abilities. As he increased in years, so in gifts; when he came to man's estate, he settles upon Philosophy, and so to Divinity, than he fits himself by prayers and other duties required in such a choice, and here he found that sweetness, that it was not satisfactory to him to spend the day in these, but the night also, and that not without fasting, prayers, and tears, he was long gone in years before he was made Priest, in respect of the dissensions of the Roman Church, and in regard that the Armies of Henry the Fourth, at that time wasted Germany, by reason of those Thunderbolts sent from Rome, so that it was an hard case for a Student to read Divinity, amongst Horse-troops, and to addict a man's self to the Muses, when Mars was Commander: yet even in these times did this Rupertus follow his worthy intentions, and did not abate, burr rather double his diligence, even in these boisterous storms, and especially he was sheltered by the protection of Frederick Archbishop of Collen, from the hazards of the intruding sword, and was made Abbot of a Dutch Dorp in lower Germany, seated upon the Rhine, a little below Collen, called as my Author testifies, Tuitium, or Divitense Mompientum, 
〈◊〉. & 〈◊〉. F errar. in lex. Geogr●.  from a Cloister builded there by this Rupertus himself, and dedicated to Saint Laurence: and here he wanted not adversaries to calumniate him, and those that did accuse him of Heresy; but he clears these oppositions, and in short space confutes the Authors, though for a time he ceased writing, and as the Devil was malicious to hinder goodness, much more propitious was God to this Rupertus, for it pleased him to raise up great men to protect him as the aforenamed Archbishop of Collen, who did make him one of his Clients, and Cuno an Abbot, afterwards Bishop of Ratisbone, eminent men, and both of them equally intending to preserve the fame of this Rupertus: and they do deserve their due Encomiums for their pious sheltering of him: never hath it been known that God hath left his Church; of Enemies he will make friends, if a man's ways please the Lord, he will make his enemies to be at peace with him; and so this Rupertus escaped the mouth of that Lion: Will you but hear this man's praise, Dum quidem stabit Ecclesia Catholica, etc. that is, As long as the Church Catholic stands on earth, so long shall the worth of this man be celebrated, which more than any one hath ennobled the Church of Collen, in whose Writings there is nothing but gravity, sanctity, and solidity, who by the instinct of the blessed Spirit of God did search out many mysteries, who handled the points of Faith sincerely and judiciously, who with wit defended the Ceremonies of the Church against all Opponents, who played the parts of an absolute Divine, who settled dextrously all differences in Religion, and for humane Learning who knew it more expertly, or did practise it more substantially, yet so as he would call them Dona Dei preciosa, sed ancillas, & Theologiae Ministras: that is, The precious gifts of God's Spirit, but yet Handmaids, and attendants to Divinity: and so speaks another of him, Sivitae sanctitatem inquiras, religiosissimus; si scientiam undecunque doctissimus; si mores, omni honestate insignis erat: that is, If you desire to know whither he was an holy man or not, I testify he was wholly addicted and devoted to Religion: if you inquire of his knowledge and Learning, he was every way accomplished; if you look into his manners and course of life, it was at all times, in all places, upon all occasions decored and graced with honesty, who can express his Humility in the height of his prosperity? Erat fide firmus, 
joannes Abbas Spa●he●m. in laudem Ruperti.  spe certus, charitate repletus, sapientia clarus, etc. that is, he was settled in the Faith, grounded in hope full of lave, famous for wisdom, truly valiant, honest in his actions, of a sober life, patient in the deepest affliction, a fit Shepherd for Christ's Lambs, meek, courteous, devout, frequent in praying, deep in meditations, studious in his readings: so as it is said of him, semper legit, semper scripsit, semper oravit: He always was reading or writing, or praying, nay (as the said Author hath it) Non erat virtus, quam Ruperti conversatio nesciret, that is, there was not a virtue, which this Rupertus in his life did not practise. How did he instruct the ignorant? reduce the wand'ring? confound Heretics? How did he hate pride, abandon covetousness, trample on luxury, tamed anger, expelled envy, and detested idleness?  
Hear but the short commendations of Trithemius, 
Trith. in scrip. Eccles.  Vir erat in divinis Scripturis doctissimus, etc. that is, He was a man most learned in the Scriptures, whom Envy itself cannot but praise; whose Labours all the Learned rejoice to read, who as he lived as an Angel here, so he shall be as an Angel in glory. Will you know him further, then take his Epitaph cut upon a stone, Anno Domini 1135. 4. Non. Martii obiit Venerabilis Pater ac Dominus Rupertus Abbas hujus Monasterii, vir doctissimus at que religiosissimus, ut, in libris suis, quos edidit, apertissimè claret, that is, In the year of our Lord 1135, on the fourth of the Nones of March, died this most Reverend Father Rupertus, Lord Abbot of this Monastery, a most Learned and Religious man, as is easily to be seen in his writings; He lived long till he was very old, and in this his old age he did with abundance of tears lament and bewail the vanities of his life, still desiring God to pardon his sins, to omit his errors, & to make him one of those of whom it is said, Come ye blessed children of my Father, etc. all his desire was to be loosed from the Tabernacle of corruption, so that it appears he had hopes of a better possession in that City, whose builder and maker is God. So in fullness of days, after many tedious labours and travels he was struck with a Fever, of which he died, with great expressions of joy and comfort, that at the day of accounts he should rise to live with the just and upright men made perfect.  

I have here set down his Works as they are registered before his books printed at Mentz, in the year of our Lord 1631, in two Tomes.  

Tome 1.  
Commentaries of the Works of the sacred Trinity in forty two books.  
1 On Genesis, nine books.  
2 On Exodus, four books.  
3 On Leviticus, two books.  
4 On Numbers, two books.  
5 On Deuteronomy, two books.  
6 On Josuah, one book  
7 On Judges, 1 book.  
8 On the Kings, five books.  
With the Psalms annexed.  
9 On Esay, two books.  
10 On Jeremiah, two books.  
11 On Ezekiel, one book.  
12 On Daniel, one book.  
Haggay, Zachary, Malachy, being added.  
13 On the four Evangelists, one book.  
14 On the Works of the Holy Ghost, nine books.  
15 Commentaries on the twelve lesser Prophets, one and thirty books.   

1 On Osee, five books.  
2 On Joel, one book.  
3 On Amos, four books.  
4 On Abdiah, one book.  
5 On Jonah, two books.  
6 On Micha, three books.  
7 On Nahum, three books.  
8 On Abacuch, three books.  
9 On Zephaniah, two books.  
10 On Aggee, one book▪  
11 On Zachary, five books.  
12 On Malachi, one book.  
13 Of the Canticles, of the Incarnation, seven books.  
14 On Ecclesiastes, one book.  
15 On Job, one book. These are of late annexed.   

Tome 2.  
1 On Saint Matthew, of the glory of the Son of God, thirteen books.  
2 Of the Trinity, nine books.  
3 On Saint John, thirteen books.  
4 On the Apocalypse, twelve books.  
5 Of the victory of God's Word, thirteen books.  
6 Of divine Offices, twelve books.  
7 Of the misery of his Monastery, one book.  
8 Of the meditation of death, two books.  
9 The life of Heribet, Archbishop of Collen.   

To these now are added.  
1 Of the loss of Virginity, one book.  
2 Of the Divine will, one book.  
3 Of the Omnipotency of God, one book.   
These are the demonstrations of the Labours of this man, which are large enough to prove him an eminent man; and so I end and shut up my discourse of him, desiring those that read his Life or his Works, both to imitate his Learning and Holiness, that they with him may receive comfort at the second coming of our blessed Saviour. Happy are they then when our Lord shall come, shall be found so doing.    

An. Christi 1130. Sanctus Bernardus.  

S. BERNARDUS.   
IT is not fitting that this great Light which God did set up should be hid under a bushel, but that his piety and virtues should be celebrated to all posterity: He was borne in those parts of Burgundy, in which his Father held much land and large possessions. His parents were noble and religious. His Father's name was Tecelinus, a great Soldier, and such a one as Saint john wished others to be, laid violent hands on none; but kept himself within the bounds of civility and sobriety, and so followed his Commanders here, that he did not neglect his chief Commander in Heaven: his mother's name was Aleth, sprung from a Town not far from the mountain called Barrus: she following the rule of the Apostle was subject to her own husband, and ruled her family with wonderful care and religion; she bore to her husband six sons, all devoted to God and religion, and one daughter which was also addicted to piety: all these she lovingly did give suck to from her own breasts, the third of these was this Bernard, whose Life I will now set forth.  
In his minority he was very obedient and dutiful to his parents, wonderful apt to learn, and quick to conceive, of an admirable memory, acute wit, ready apprehension, ingenious of nature, flexible to discipline, of an excellent feature, comely personage, sweet behaviour, courteous, meek: all these showing what a rich Harvest this Spring would produce, when he was young he was troubled with a great pain in his head, which a woman having long time used that way was brought to him, who said she would remove that pain by certain verses by way of enchantment; but when she came before him, he utterly rejected her and her devise, rather being willing to endure the hand of God, than the hand of the Devil, and God in short time after in great mercy did acquitt and free him of this pain, and did comfort him and confirm him as he did Samuel in Shiloe; being put forth to learning, he was not only as forward as the rest, but exceeded, and even in his youth did learn to mortify his headstrong affections: he was as well by education as nature addicted to a solitary life; he was also full of charity, for if he had any money he would privately give it away to the poor: his master died in his youth, and was honourably interred: this Bernard was to be admired for his chastity, and for quelling of lustful thoughts, so that he did often use that speech of job, I have made a covenant with mine eyes not to look upon a maid, 
job, 32.  which will appear if you consider those two eminent demonstrations of it; the one was thus by the instinct and suggestion of the Devil, there was a young beautiful maid laid in bed, which thing when Bernard perceived, though then in height of blood, and she an object to incite him to violate his chastity, yet he never so much as took any notice of her, but lamenting her impudency, lay on the other side remote from her; and so kept himself continent to the astonishment of that bold intruder. And the other passage is this, It so fell out, that Bernard with some other of his associates should lodge at a Matron's house, but the woman being overcome with tentation, viewing the comely countenance of Bernard, and the beauty of his eyes, and graceful deportments of his person, when night came, did prepare a more sumptuous Chamber for him, than for the rest, and she burning in lust towards him, in the middle of the night came to his bed, which thing Bernard suspecting suddenly cried out, as if there had been Thiefs in his Chamber, so the people awaking, and the woman fearing to be taken, fled; well, they all go again to rest, but the woman not being daunted with this, approached the second time, but he, as before, cried Thiefs, so the household rose again, but found non, nay, she was so impudent that she adventured the third time; but being by his cry, either struck with shame or despair, left off her enterprise: Upon this thinking it not safe to dwell with Serpents of this nature, he intended to remove, and though the world seemed to flatter him with hopes of honours, wealth, preferment, pleasures, and the like; yet he was desirous rather to take the yoke of his Saviour on his shoulders, and thereupon enquired what place would best fit such a practice, and at that time there being an order of Cistercians come up, and having as yet, by reason of their poverty of life and austerity, there were but few that followed this course of life, and as yet few or none admitted; It so fell out that after long debate with his associates, he resolves upon this, to enter himself a member of that society, and so in the year of our Lord 1113, and of his age the two and twentieth, with thirty more he entered into this Monastery; under the government of Stephen then the Abbot, and from that time it pleased God to show him singular mercy and favour, and he made good use of it, not turning the grace of God into wantonness, but did set himself wholly to the work of the Lord, and often would say to himself, Bernarde, Bernarde, ad quodingressus es? that is, O Bernard, Bernard, to what purpose entered you in hither? and when by the appointment of Stephen he was made Abbot of Claravallis, his fellows have heard him say often, ye that do enter in here, leave the fruits of the flesh, and bring in the fruits of the spirit, for this is a school to exercise grace in, not nature. This Claravallis was in the Territory of Lingonia, and was once called Absynthialis, for the abundance of Wormwood that grew there: it was a Den of Robbers, and was not far from the River Elbe: but now this Bernard and those that came with him made this Den of Thiefs the House of Prayer, where these professors lived in great want and penury, in hunger and thirst, in cold and nakedness, in Watchings, fastings, and prayers, spare in their diet, especially this Bernard, lying often on the ground, and this did he only to mortify the deeds of flesh, Plenus autem erat (saith my Author) devotione, mansuetudine, charitate, humilitate, he was full of devotion, imitating the Apostles rule, be instant in prayer, and pray continually: endued he was with the spirit of meekness, so that he had learned to practise that of our Saviour, Learn of me for I am humble and meek, and as he knew meekness to be a fruit of God's holy Spirit, so he put it upon his soul; abound he did likewise in charity, knowing it to be the bond of perfection, and the chiefest above Faith, or Hope, and would fast himself to give to others that were in want: he could never endure to keep any wealth by him, but all that he could spare, charity disposed of: God crowns the intent where he finds not the faculty: true charity proceeds not from a full purse, but from a free bosom.  
His humility was likewise admirable, for he said he had learned it of so good a Master, that he should not be a good scholar, if he should forget it. Nay, he was so devout in prayer, that as it is said of him, Orabat stans die noctuque, donec genua ejus infirmataè jejunio corpus sustinere non potuere; He prayed standing night and day, until his knees were so weary with fasting that they could not uphold his body; for prayer is the chiefest thing which a man can present God withal: he seldom did drink wine, and when he did he was very sparing, and mixed it with water, because he said as Solomon, it was a mocker, and that strong drink was raging: and being ordained Minister, this lustre of holiness of life and frugality, how did they procure him reverence, authority, obedience, how happy were they that could be admitted for his auditors? and the first thing he took special care of, was to have decent and reverend carriage used in God's house, and had an excellent gift and grace in preaching the Word to the people.  
I● is reported of him, that being in the Priesthood, and having remained some years in the said Monastery, that it happened one josbertus a noble man, who lived in the next Town to that Monastery, was taken speechless, and was as it were void of reason; which thing being related to Saint Bernard by his son, he said thus, Notum est vobis, quod homo iste in pluribus gravavit Ecclesias, oppressit pauperes, offendit Deum: that is, it is known to you how in many things this man hath burdened the Churches, oppressed the poor, and offended God: Now if he will restore what he hath taken from the Churches, and leave off to oppress and vex the poor, and pray heartily to God, and confess his sin, and repent him of it, he will by God's mercy be restored, so all things were promised to be performed: and this Saint Bernard did servently pray and cry unto God to restore him, that they which thought it impossible might see it, and so believe in all saving mercy: it fell out so, that this josbert performing what was enjoined him, he was restored; and Bernard's brother who did not give credit to his words, was convinced, whose name was Gerrard, so was his Uncle Gardricke: His fame spread far and wide, and abundance of people came to hear his Sermons; so that Pope Innocentius got him to Rome, and how was he there admired for his abilities? did he not work upon the Emperor's heart, and for his Holiness; were not all Church businesses moderated by his only advice and counsel? and how did he repel the intention of the King who intended to have made theatres of Churches? and did not he reconcile the Religious men of Milan to him, and pacify all things that then were in combustion● where were not his counsels held as Oracles? and what did he fail to effect which he undertook? and what Bishoprics were not offered him? The Church of Lingonium, the Church of Cathalaunia, did seek for him with tears and petitions to be their Bishop.  
How many Cities in Itali●, especially Milan, did thirst after his doctrine, and desired his government? Did not Rheims do the like by all solicitations that could express reverence and love? With what tears was he welcomed after his journey to his old Monastery● What fears were there that he would be made a Bishop, and so leave them● Yet how humbly did he in the midst of all these offers demean himself? How untainted was he from the sins of the times? How zealous for God's glory● Was it not he whom Theobaldus a Prince gave large means to, for the due sustenance of the Society? Was it not he that by his sincerity of life, and purity, and efficacy of preaching, made men of all estates willing to afford relief for the repairing and enlarging their seat? How did he stop the fury of the Schismatics, and restrained the persecution? Did not he being sent for to Rome oppose the Schismatics, that he stopped their mouths? and so by his care and diligence peace was restored to the Church? Did he not so gain the love of Prince The obaldus, that he was joyful and ready to part with all his titles, and dignities, and means, for the maintenance of God's Church●● Oh should I, or could I indeed reckon up all his eminencies and gracious endowments? How incredible, nay, how unimitable are they? For God brought mighty things to pass by this Saint Bernard's means. Take his commendation as one gives it him, Serenus vultu, modestus habitu, circumspectus in verbis; in sacra meditatione assiduus, etc. that is, Of a gracious countenance, a modest habit, circumspect in his words, assiduous in meditation, devout in prayer, strong in the faith, patient in hope, made up of charity, chief for humility, principal of all in piety? in counsels provident, powerful in deeds, never idle, rejoicing when reproached: modest to petitioners, flowing with abundance of wisdom, virtue, and grace with God and men, apt in speech, fitting himself to his auditory, admired for his diet, and not affecting any earthly promotions, nay, he is termed, Olivaspeciosa, Vitis fructuosa, Palma florida, Cedrus multiplicate, vas Electionis, vas Honoris in domo Dei, vas auri solidum, etc. that is, A beautiful Olive-tree, a fruitful Vine, a flourishing Palmtree; a lofty Cedar, a vessel of Election, a vessel of Honour in the House of God, a pure vessel of solid Gold set with precious stones.  
He foretold his death, and he that desires to read copiously of each circumstance, there is an Epistle extant to Arnaldus an Abbot: thus much in brief, after so many great labours in the Church's cause, having happily finished his ●ayes, being the first Abbot of that place, at the age of sixty three years, having settled above a hundred and sixty Monasteries for Religion, He sickened and commended his soul devoutly into God's hands, a great concourse of people shedding tears for the loss of such an Angelic man.  
This happened in the same year that Eugenius the third of that name an holy man departed this life, Anastastus succeeding him in the Roman See, then reigning that illustrious Frederick over the Romans, and Ludovicus that godly Prince, the son of Ludovicus, governing France: He was buried on the Calends of September, with great state and pomp, Anno 1130.  

Bernard his Sayings.  

Of sloth.  
Sloth is a certain languishing sluggishness of the mind, 
Bern. 1. serm.  whereby one neglects to begin that which is good, or to finish that which is begun.   

Of brotherly love.  
Then self love is just and temperate, 
Bern. de dict.  when that which is withdrawn from pleasurable vanity, is bestowed to relieve our brother's necessity: for true love regards the common good.  
Help is in vain expected, 
Ibid.  where punishment is deserved. Expectation from others must be according to our dealing with others.   

Of Ambition.  
Ambition is a gilded misery, a secret poison, a hidden plague, 
Bern. in serm. quadrages.  the Engineer of deceit, the mother of hypocrisy, the parent of envy, the original of vices, the moth of holiness, the blinder of hearts, turning remedies into diseases, and medicines into sickness.   

Of God's love.  
God loved us sweetly, wisely, and valiantly; sweetly, 
Bern. super Cant. serm. 20  because he put on our flesh; wisely, because he was blameless; valiantly, because, he suffered death. Learn therefore, O Christian, from Christ how to come to Christ: Learn to love him sweetly lest we be alured, wisely lest we be deceived, and valiantly lest we be subdued and vanquished.   

The Souls three estates.  
There are three estates of holy souls; 
Bern. ser. 107  the first in the corruptible body, the second without the body, the third in the glorified body. The first in warfare and unperfectness, the second in rest and quietness, the third in perfect felicity and happiness.   

Of the heart's Ascension  
There are four degrees of ascension, 
Bern. super Cant.  first, to the heart; secondly, in the heart; thirdly of the heat; and fourthly, above the heart: In the first God is feared, in the second his counsel is heard, the third is the desire of Christ's coming, the fourth is the fruition of God's presence.  
Saint Bernard, when he entered the Temple, or any other holy place, when he came to the door of entrance, said thus to himself: Stay here all my worldly thoughts, all vanity, that I may entertain heavenly meditations.    

His Works are these that follow, registered by his own Scholar who wrote his Life, and by Cardinal Bellarmine.  
Such as are reckoned by Godfrede, his Scholar, are these.  

1. Homilies in praise of the Virgin Mary, 4 books.  
2 Of the degrees of Humility, one book.  
3 Of loving God, one book.  
4 Apology to William one book.  
5 Of Precept and dispensation, one book.  
6 Exhortations to the Soldiers of the Temple.  
7 Of grace and Free will.  
8 Of consideration, five books.  
9 Sermons on the Canticles, 86 books.  
10 Epistles to divers, 351.  
11 On Saint Malachies' life the Bishop of Ireland.   
These are of the second order, and no doubt to be made of them, as Bellarmine Writes.  

1 Of the Lords coming, seven sermons.  
2 On the Vigils of Christ's Nativity, 6 sermons.  
3 On Christmas day, 6 sermons.  
4 On New years day, 3 sermons.  
5 On Twelfth day, 4  
6 On the first Sunday after the Epiphany, two sermons.  
7 On St. Paul's conversion, two sermons.  
8 On Candlemas day, three sermons.  
9 On Septuagessima, two sermons.  
10 On Quadragessima seven sermons.  
11 On St. Benedict, one sermon.  
12 On our Lady day, three sermons.  
13 On Palme-sunday, three sermons.  
14 On Easter day, four sermons.  
15 Sunday after Easter, two sermons.  
16 On Rogation week, one sermon.  
17 On Ascension day, one sermon.  
18 On Whitsuntide, one sermon.  
19 On St. John Baptists, one sermon.  
20 On Saint Peter and Paul, four sermons.  
21 On David and Goliath, one sermon.  
22 On the seven hours, three sermons.  
23 On St. Victor, two sermons.  
24 On St. Mary Magdalen, one sermon.  
25 On our Lady day, five sermons.  
26 On these words, it is a great sign, one sermon.  
27 On the Virgin Maries birth day, one sermon.  
28 On Saint Michael, two sermons.  
29 On All Saint's day, five sermons.  
30 On St. Malachies', one sermon.  
31 On Esayes words, five sermons.  
32 On St. Martin, one sermon.  
33 On St. Clement, one sermon.  
34 On Saint Andrews Eve, one sermon.  
35 On Saint Andrews day, two sermons.  
36 On Humbertus, one sermon.  
37 At the Dedication of a Church, six sermons.  
38 On the 90. Psalm, seventeen sermons.  
39 On divers Arguments. 35.  
40 Of the depth of the heart, four sermons.  
41 Of conversion to the Clergy, one sermon.  
42 Short sermons, 66.  
43 Of the gifts of the Holy Ghost, one sermon.  
44 St. Bernard's sentences.  
45 A Declamation on that saying, We have left all.   
Those of which there is some doubt made, are these.  

1 To his Brethren.  
2 Meditations.  
3 Of the inward house, the soul.  
4 Of the order of life.  
5 Of the Ladder of Monks.  
6 Form of honest life.  
7 The Monks Looking Glass.  
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 God's love.  
14 Of the nature, and dignity of divine love.  
15 On the Lord's Passion.  
16 A Tract of the Passion.  
17 St. Bernard's Rhetoric.  
18 Of the manner of living well, to his sister.  
19 Of Conscience.  
20 Sermons on divers Arguments, 15.  
21 Upon that, Salve Regina.  
22 An Epistle to one to show what God doth require of us.  
23 Of Burdens.   
Cardinal Bellarmine's judgement of these, is this: some of these are known manifestly not to be Saint Bernard's, yet are full of weight and profit; Some of them have their Authors names noted, some are so slight, and not any ways relishing Saint Bernard's 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 Cardinal's observation upon each Tract in his book of Ecclesiastical 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 Ambassadors, coming from our Lord and Saviour Jesus Christ, have expounded the Gospel of Salvation, and defended it from the schismatical interpretation of Heretics. As therefore Solomon saith, memoria justi cum laudibus, the memory of the just is precious and praiseworthy: 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 renowned Fathers, famous for Learning, soundness 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 mind to piety and sanctimony of manners, so it is necessary that Divines should be furnished with Ecclesiastic 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 Ecclesiastical 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 scholastic learning; that some by Commentaries, some by Sermons, and some by Sentences, might all help to edify 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 School Divines, for a certain 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 he 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 David's Psalms, and on all Saint Paul's Epistles, inserting some things of account of his own. The Commentaries on the Psalms 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 natural qualities, improved by education and learning in the schools; and being also painful and industrious to advance Religion, to increase spiritual knowledge, and to furnish Students in Divinity with most exquisite and mellifluous sentences, so sweet, so admirable, and pathetical, he 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 confirm any Doctrine, to amplify matters, or to delight the audience; Sentences being the Cream of wit, the abstract and epitome of words, for instruction necessary, easy to be retained in memory, as brief 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 Works?  
And therefore although Laus est or atio bona alicujus enumerans, praise is but the repetition of particular virtues and goodness; Yet the life of this worthy Father would deserve a whole volume of praises, filled with Encomiums and sententious Eulogyes: but because they cannot reach his desert both for Piety, Religion, and Sanctity, it will be his best commendation to read some of his sweet Sayings, collected out of his own Works.  

Peter Lombard his Sayings.  

Of Sinne.  
Every sin that is not speedily by Repentance discovered, becomes a new Sin, and the punishment of former sin.   

Of the Will.  
There can no good dwell in us that cannot will good; 
Comment in St. Paul Epist.  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 sin is the procurer and efficient cause of Death, because it turneth that which is good into evil. For so Physic is not the cause of Death, though it discovers deadly poisons, nor the Law discovering the poison of sin in reprobate men.  
There are in us evil concupiscences and desires, which are the Devil's weapons, whereby when God for sakes us, he overthrows us, and gives our souls a deadly wound.   

Of Predestination.  
God condemneth none before he sinneth; he crowneth none before he overcommeth; but he hath a definitive prescience of every one's will, whereby he shall be 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 mortal; nothing can hurt us, but all things work for our good.   

Of Gods Love.  
If nothing can separate us from God's love, what more certain and greater good can there be? For he that loveth God cannot die; but it is death not to love God, or to prefer any thing before the love of God; therefore the love of God is a right affection of the mind, which joineth us to God; and God showeth his love to us in Christ, whom for us he delivered to death.   

Of gifts.  
Let none glory in the gifts of Preachers, or men, in that they edify more by them; for they are not authors of grace, but ministers.   

Of Love.  
The real virtue of Piety is the love of a pure heart, 
Comment. in 3. cap. in Paul.  a good conscience, and faith unfeigned. This is virtue which nothing overcommeth; no fire or winds of persecution; no flames of temptations can extinguish: of this virtue it is said, Love is as strong as death, by a contrary comparison: For as death is violent in destroying, so love is violent in preserving.   

Of Corporal Exercise.  
Corporal exercise, as Fasting, watching, and abstinence, which bridle the flesh, are little profitable, unless piety be added thereunto; for it makes us shun vices, and so to be excusable for some vices, but not for all, but piety and good works are grateful unto God.   

Of Christ's Love.  
There came one without sin, that saved us from sin; for the Son of man came to seek 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 powerful as the exhortation of works: for if those that teach the truth well do neglect to do well, they shall hardly profit their audience. For works persuade more than words.    

The Writings and Books of Peter Lombard may be known by the Epitaph on his Sepulchre, which is in Saint Marcels Church in Paris, where these words may be read, Here lies Peter Lombard, Bishop of Paris, who composed the Book of Sentences, Commentaries on the Psalms, and Saint Paul's Epistles. Moreover, there are four books of Sentences, which are the chief works of Master Peter. The first containeth sentences of the Father's 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 virtues 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 Norfolk; where having had liberal and free education bestowed on him by his friends, he wholly addicted himself to literature: it seems he had not only an excellent wit, but as forward a will to study; for he proved famous in a short time, which argues, that he was wondrous painful in his studies, and so gained the height of learning by his indefatigable care, and labour: And although England bred him, yet he travailed into other Countries, and was as famous abroad as he was at home: for as it is testified of him; Magno tempore Parisiis legit, (id est) He read a long time in Paris: 
Bartho● de Pis●is. li. 1.  He it was, that made the sum of Divinity, and divided it into four parts, which he performed so accurately, profoundly, judiciously and learnedly, that he was called in Paris, Fons vitae, the Fountain of life. So likewise others termed him Doctor Doctorum, the Doctor of Doctors: But the most general Title of worth that was given him was this, 
Sixt. Sen. li. 4. Bible. Sanctae.  that he was Doctor irrefragabilis. Sixtus Senensis saith, that for his knowledge in all the liberal Arts, and for his wisdom in Schoole-Divinity, he was not only not inferior to any, but indeed did far excel all others, so that he may well be termed the guide of Schoole-Divinity. Another entitles him, 
Trithem. Catal. Scrip. Eccles.  Virum in Divinis Scripturis eruditissimum, & in seculari Philosophia, nulli suo tempore secundum; ingenio subtilem & clarum Eloqui●, (id est) a man most absolutely experienced in the Scriptures, and inferior to none of his time for Philosophy, most acute in Wit, most renowned for his Eloquence. Possevinus saith of him, that he writ the sum of Divinity Ea Methodo quam anteà nemo unquam attigerat, 
Possevinu●in Appar. Sacro.  (id est) in that dainty Method which never any before had done. But ab●ve all the pens that have writ in his praise, Petrus Rudolphus hath gone the highest, whose Encomium of itself is sufficient to cause this Author to be esteemed: And since he was so famous a Writer, I cannot let his name and fame die without adding something of mine own knowledge to perpetu ate him to posterity. There be three or four remarkable things in him, which praise him sufficiently; as first his general Learning; secondly, the Scholars of note that he was Tutor unto: thirdly, the various Works that he writ: fourthly, the honest and sanctified life that he always led: and lastly his death.  
For the first, who can suspect his ability for any kind of Learning, when as he is rather admired of all, than yet equallized by any? Who that is of solid judgement, but do allow of his authority? who but subscribes to his Conclusions? Who desires not to register his undeniable Sentences? Who but spend themselves at the Lamp to have resolution of difficult points from his Treasury? What Case doth he leave unresolved? what Science doth he not handle? Is he not absolute for Grammar? fluent for Rhetoric? deep in Philosophy▪ expert in Metaphysics? made up complete for Divinity? Who almost can reckon up the number of his scholastic Questions, with their wise and learned Answers? satisfies he not any man in any point or head of Divinity? Is not he the Garden that's variously decked with most sorts of sweet Flowers, and wholesome Herbs? so that while some have endeavoured to be 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 Nature's endowments and graces blessings attended him, and did both strive to the utmost to enrich him. And then secondly, do 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 styled 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 be weakened; and take away both, and how will the Schools be darkened, 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, do not his numerous unparallelled Works sufficiently renown him? Did not all the chief Divines, and Masters of Paris, to the number of sixty, approve and seal to the allowance of his sum of Divinity? Did not the same Alensis decore and illustrate the old and new Testament with Marginal Notes, which Work was called postils on the whole Bible? Are there not in Manuscripts, in four Tomes, Expositions and Commentaries of his upon Saint Mark, Saint Luke, and upon all the Epistles of Saint Paul? Did not his pen set forth the sum of virtues? Hath not he writ likewise on the Pentateuch, Commentaries on the Book of josuah, on the book of judges, on the books 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 Aristotle's Metaphysics known by the name of Alexander ab Alexandria? Did not he write learnedly likewise on the four books of the Master of the Sentences? hath not he made many sermons to the people? and did not he compile that worthy piece that is termed Vitiorum Destructorium? which is indeed the very underminer of the Kingdom of sin and darkness: these works are so able to defend themselves, that I need not spend time to lend praise to them.  
Fourthly, as his learning was great, his pains wonderful, his Scholars famous, his Works unreprovable, so his life and conversation was as upright and honest. Certainly he, who did take such labour to kill vice in others, would not harbour it in his own soul. Are not those his remedies which he hath prescribed against the Capital sins, demonstration sufficient, that his aim was to kill them? are not all his arguments against them, as so many Engines unresistable? who is so ignorant of his pious intention, that knows not the reason why he entered into that strict course of life, but that he might be the more free from the snares of the world? and that he might have the more time and space to give himself to prayer, watching, fasting, meditation, and godly writing? and what ingenuous spirit but knows, that writing many books is weariness to the flesh? (as Solomon speaks) and did not he write many, and those solid ones, which must needs take up most part of his time? add moreover the set hours of his public exercises, which could not be performed with that general applause as they were, had not he in private spent much time in moulding them; so that these things considered seriously, who can find almost in all his life any time for to be idle, or ill employed in? did he not all his life rather choose to live poorly, as holding that to be the less subject to any encumbrances: was he not always a friend to the poor, as well knowing whose Members they were, and to whom they did belong? And as his Life was full of Charity and labour, so it was as spotless and innocent, free from suits and needless contentions: so that in all his deportments he showed himself a pattern of meekness, temperance, and sobriety: And to conclude, when it pleased God to call him from earth, was not his heart and soul ready to be offered? Saint Paul's Cupio dissolvi was his resolution; and at his death was he not of all learned, pious, and devout men, generally lamented, aswell knowing what a great labourer was then called to rest? so after a religious, devout, humble, and laborious life, he departed quietly in the Lord, being in his time the glory of the Pulpit, the Father of scholars, and the light and grace of the Schoolmen▪ He departed in the year of our Lord, 1245. in the reign of Frederick the second, than Emperor.  

Some of Alexander Alensis his wise and religious Sayings, collected out of his Works.  

Of Charity.  
Charity in the soul of a man is like the Sun in the Firmament, which spreads his beams upwards, downwards: upwards towards God, the Angels, Saints; downwards to the Creatures, especially to the poor that are good: and as the Sun shines upon the good and bad, so true charity dilates its beams to its enemies. Destruct. vitior. pa. 7. cap. 12. Num. 3.   

Of Patience.  
A soul patient for wrongs offered, is like a man with a sword in one hand, and salve in another; could wound, but will heal. Part. 6. cap. 26.   

Of Faith.  
What the eye is to the body, that is faith to the soul; 'tis good for direction, if it be well kept: as Flies do hurt the eye, so do little sins and ill thoughts the soul. par. 6. cap. 32.   

Of the detestation of Covetousness.  
It deserves hate of all men for six reasons: First, because it is a sin against Nature, making the desires of the soul terrene, whereas they should be Celestial. Secondly, from the many curses that are laid against it in God's Word. Woe to them that join house to house, Esay. 5. Thirdly from the many evils it subjects a man to: it is the root of all evils. Fourthly, it makes a man a fool: Thou fool, this night, etc. Fiftly, it causes strifes and contentions: From whence are strifes, etc. Sixtly it brings men into snares, which drown them in perdition. Destruct. vitior. page 44.   

Of the Sin of Lying.  
Every lie is odious, but that most which is against the points of Faith: as to say that Jesus Christ was not borne of the Virgin Mary, etc. Faith must be defended, not opposed. Dectruct. page 52.   

Of good Counselors.  
Such should be holy in their lives, true in their words, righteously zealous, and wise by experience. par. 4. cap. 44. in Destruct.   

Of the danger of customary sins.  
Custom in sin enticeth, and invadeth youth, ties fast, and binds age, deceives and infects the affections; subverts the judgement, and is hardly cured. par. 5. cap. 2. num. 11.   

Of Humility.  
An humble man is like a good tree, the more full of fruit the branches are, the lower they bend themselves. par. 4. cap. 48. num. 6.   

Of tears and weeping.  
Shed tears of compunction, of compassion, of devotion: weeping avails not if it be feigned, for vain things, immoderate for the dead, or the crying of the wicked in Hell torments. par. 4. cap. 52. num. 5.     

An. Christi 1264. Bonaventura.  

BONAVENTURUS   
IN many Authors this Seraphic writer was called john, 
Petrus Galis●us hanc vitam scripsit Lat. Gerso. part. 1. tit. de laudibus Bonaventurae.  Gerso the Cardinal of Paris thinks that he was called Eustachius, some have termed him Eustathius, others Eutychius, but the most call him Bonaventure: the reason why he was termed Eustathius, or Eustachius, was because in all his disputations had at Paris with the Grecians, he still was constant and resolved to defend the truth with all solidity, and gravity.  
He was borne in Etruria, of the Greeks called Tyrrhenia, 
2 His Country and Parents.  one of the most flourishing parts of all Italy; called at this day Tuscany: his father's name was joannes Fidantius, his mother Ritelia, both of great Descent, wondrous devout, and full of charity: who had this son borne to their mutual joy in one of the ancientest and renowmedst Cities of all Tuscany, called Balneoregium, in English, The King's Bath.  
This Bonaventure in his youth showed what he would prove afterwards; for as he was mainly addicted to study, so he set himself to follow that way and those men, which were most holy and learned in those times, principally Alexander of Hales, the glory of that age, as also joannes Rupellius, with many others, and for certain it is, that age was as active and full of Disputations as any could be: so that Bonaventure could not want occasion or opportunity for exercise.  
For his feature and proportion of body, though, 
Nazianzen. Orat. 30.  as Nazianzen said in the life of Saint Basil; his mind was so adorned, that he would pass over all the praise of his outward parts; yet he doth plainly say, that Saint Basil when he was young; was of an able, strong, constitution, comely proportioned, grateful in his behaviour, of an heavenly aspect. So I may say of this great Doctor; though his soul was richly decked with graces, his body did not want its persections: for he had a proper stature, a grave, pleasing, and winning countenance; and he was so healthy by nature, that seldom or never did any disease or sickness torment him. But I pass from all those outward decorements, and will take a view of the gifts of his mind.  
Being entered into a devout course of life, who can but admire his innocence and integrity of life? it was so eminent, that Alexander Alensis would say, Non videri Adam in Bonaventura peccasse, that is, that Adam seemed not to have sinned in Bonaventure. And was not his meekness and humility as great, which indeed is the Basis and groundwork, the Mother and Mistress of all virtues, and that he might not forget the practice of it, did he not engrave in his study that sweet saying of our LORD JESUS, Learn of me, 
Mat. c. 11.  for I am humble and meek: Doth he not in all his Writings lively express it; for with what simplicity is his stile composed off, only for that he writ for the good of simple men, as he saith, and was not he as careful to keep his conscience unspotted and pure? Did he not use ordinarily to say? He could not forget his appearance before the great and terrible Judge? And they that please may read the commendation that Gerso, 
Opusc. de pur. conscien. c ult.  Chancellor of Paris, gives him for the care he had of it.  
Nay, such was his study of humility, that lest at any time his mind should swell with pride or ambition; he would put himself to servile and inferior offices, as to sweeping of rooms, washing of vessels, and making of beds▪ which many thought too base to be performed by such an holy and Religious man: yet nor any nor all these seemed so to him, he knew how to bring good out of them, for he would say, they kept his body from pride and idleness.  
Who when he thinks of Bonaventures care for the poor and sick, but will admire him; how cheerful was he in ministering to them? how diligent in visiting them, though their diseases were noisome, and in some sort dangerous: it may be said of him, 
Naz. Orat. 30.  as Gregory Nazianzen said of Saint Basil, qui hominum leprâ laborantium, vulnera & curavit, & osculatus est, that is, who both healed the Lepers, and kissed their sores: he spent much time in these actions; yet performed the hours at his study: so that he seemed to be one who had a care to redeem the time: if he knew any troubled in mind, he would not leave him, till he had given him comfort: if any was poor, what care would he have to get him provision? where any was falling from the truth, how earnest would he be to recover him?  
To come to his spiritual exercises of Meditation, Contemplation and Prayer? Did he not make his head a fountain of tears? Was it not his chiefest care in all his Meditations to inflame the hearts of his Readers; to kindle the fire of devotion in their breasts? Hath he not showed the virtue, matter, form, end, and distinction of Contemplation, and Meditation? Hath he not laid forth the parts, effects, fruits, times of prayer? And in all his labours is that saying true of him, 
Trith. de scrip. Eccles.  that his words were not inflantia, but inflammantia, that is, not high swelling, puffed up, but inflaming: such as moved compunction, stirred up zeal, did work mortification, and produced repentance in the hearts of his auditors? What might not I say of his patience in bearing injuries? Of his true valour in undergoing labours? Of his contentedness in refusing great Honours? Of his wisdom in managing himself in all public meetings? Of his prudence in government.  
But let us take a short view of excellent learning, and admired Scholership: who in this kind flowed more than he? it is without all question, that he attained not to such an height only by his labour, but also by the help of the blessed Spirit of God. Yet his labour was great and constant; he hated idleness. He read over the whole body of the Fathers, and made that famous piece which he calls his Pharetra, by the Works and Sayings collected out of Saint Gregory, Saint Ambrose, Saint Augustine, Saint Hierome, Cyprian, Chrysostome, Isidore, Anselm, Bernard, Cassiodore, and divers others: he was so diligent in holy Writ, that he did write two Bibles out with his own hand; he was so conversant in the sacred Scriptures, that he had most of them by heart. One of his Bibles is at the place of his birth kept as a treasure in the Church, the other reserved in a famous Library, as a testimony to future ages of his labour.  
Now observe his happy progress which he made in Paris, and indeed how could such a diligent Bee as Bonaventure was, but gather honey from such able Instruments as there then was; to omit many others, these two were of note, Albertus Magnus, and Alexander Halensis: so that by the Learning of these men, Paris was to Thomas Aquinas, and Bonaventure, as once Athens was to Saint Basil, and Nazianzen. After the study and pains of three years in Paris, Bonaventure was by the good liking of all held fit to be public Reader in Divinity there; which he so divinely performed, that Gerso says of him, thus: Nescio, si unquam talem Doctorem ac Bonaventuram habuerit studium Parisiense. I know not (saith he) whether ever the University of Paris had the like Doctor as Bonaventure was.  
The first Work he set out at Paris, was Expositions and Comments on the books of the Master of Sentences: He also made an Hexameron on the first Chapter of Genesis, which all men lament, that he brought it not to perfection: but it was so well liked, that he had the archbishopric of York in England offered him for his labour, which Dignity he modestly refused: 
Annal. Franc. part. 2. 4.  when as he was made and appointed Chief of his Order, he stopped the mouths of all Adversaries by his example, wisdom, moderation, learning, and good constitutions: he was meek and courteous to all, rather working men to obedience by fair exhortations and entreaties, then by force and rigour. His general Learning is divided into three parts, his exposition of Scriptures, his Tracts, his interpretation of the Sentences. In all his Works appear Learning, study, exercise: Tri-themius says of him to his eternal praise, that he was matter, not words; subtle, not curious; eloquent, not fantastical.  
His actions were as renowned as his Works, what journeys did he undertake to relieve the poor, to profit the Churches, to reconcile differences: this I cannot omit, that when as by the death of Clement the fourth, at Viterbium there was no Pope, but a great dissension amongst the Cardinals for three years together, when as they had so ordered, that the choice of the Pope should be put to Bonaventures choice, he contrary to all their expectation, chose a stranger, a man of excellent parts, one Theobald, Archdeacon of Liege: whereby he stopped a great quarrel, and withal showed his great wisdom and integrity. And who knows not his admirable comportment in the second Council of Lions, how forceably he convinced all that opposed him? so that for his labour, he was made Cardinal and Bishop of the Church of Saint Alban.  
So having spent himself in pious actions, and continued studies, he gave up his spirit during that Council, in the year of Grace 1274, and of his age the three and fiftieth, in which year also Thomas Aquinas his loving friend departed.  
There are many Miracles ascribed to him, but I force no man's belief.  
His Works are many, and counted rare pee●es, divided into eight Tomes: allowed by the authorities of all learned men.  
The first Tome contains Expositions on the Scriptures, so the second.  
The third Tome contains Sermons, and of the Saints.  
The fourth Tome contains Commentaries on the Master of the Sentences, so the fifth.  
The sixth Tome contains various Tracts of several things.  
So the seventh and eighth, all full of piety and devotion, few having come near him, none gone beyond him.   

An. Christi 1265. Thomas Aquinas.  

S. THO. AQVINUS.   
THe thing principally for which the memory of men is celebrated with praise and Commendation is wisdom that (in whomsoever found, though mean of parentage and birth, or obscure by Country or Nation) deserves perpetuity of honour and reverence: for his wisdom that erects our minds to the contemplation and practice of divine things, it is wisdom that differences men from men, and makes man like to the Angels, 'tis wisdom that rectifies all that's perverse and naught, either in the will or in the affections. Wisdom is that which steers all our actions to an happy conclusion.  
This worthy Divine than cannot without great injury be left out from the Fathers of the Church; his Name deserves an everlasting remembrance; for who had abler endowments than this Aquinas? Who ever was more sedulous for study, and more desirous of true wisdom than this great Doctor, which, as Bonaventure got the title of Seraphicus Doctor, and Alexander Alensis, of Doctor Irrefragabilis; So this Thomas Aquinas not undeservedly is called, Doctor Angelicus, that is, the Angelic Doctor? For scarce any of the great Fathers of the primitive times shined more gloriously in the eyes of the whole world, than this eminent man did for sanctity of life, and purity of Learning.  
He was an Italian borne, (as Cardinal Bellarmine hath it) not far from Naples, of parentage it seems great and famous: in the story of his life, it is said he was borne in Campania or Samnos, all hold he was not borue far from these places; some others think he had his name of the City where he was born, being called Aquino, which in former times was great and populous, though long since made a heap of dust and rubbish by the barbarous invasions of other Nations; but it not only bred up our Aquinas; also it was the birth place of Pescenius Niger the Emperor of juvenal, and divers other learned and famous men. However, if he cannot receive any credit from the place of his birth, yet he adds Honour to it, and though it be now overthrown and laid waste, yet his name and renoun every day doth more increase and augment: and his Works generally approved of all Scholars, nay, indeed admired.  
There is great doubt concerning his parents, some who lived a long time with him, and were daily conversant with him, report that he drew his Lineage and Kindred from the Counts of Apulia, and Kings of Sicily: and the Cassinian Chronicles do verify and confirm this same thing, which for every particular act and circumstance would be too tedious here to insert.  
It is reported, that an holy devout man, who lived in a place called Rocca, meeting Theodora his Mother when she was great with child of this Thomas, bade her be joyful, for her womb carried one in it, and should safely deliver him into the World, that would be heard of, and speak through the whole World: and indeed the issue proved true.  
His youth was spent, for the most part, in a learned Monastery of Cassine; it being customary and usual for those times, to put into the Cloister's great men's sons, to give them generous and holy education: and it said of this Thomas, that he needed not so much tutor to make him a Monk, for he naturally inclined to that course of life; He was humble of mind, modest, bashful, obedient, grave, industrious, witty, all great furtherances to his intended resolutions: at his first entrance and admission, (as my Author saith) Cautè, aptè, sanctè, verba protulit: that is, he discoursed warily, congruously, holily: and that there was in him, arden's orandi consuetudo, a zealous and inflamed desire of praying to Almighty God.  
It so came to pass, that his parts began to be taken notice of by the Abbot of the place, who diligently observing the young man's deportment, did presently say of him, that there was some great expectation of him in time to come. Whereupon the said Abbot went to his parents, and declared unto them how happy they were in him, and related to them his excellent endowments, aswell natural, as those acquired by study, and did earnestly beg of them that they would not remove him from his course begun, nor yet bring him up in Secular affairs, or to follow the Wars; but to keep him at his study, and he said, he would warrant them that they should find him to be in short time eminent and famous: but however he was by their advice and direction sent to Naples, to make trial of him, which way, and what course he would follow: which City, though often molested by wars, yet it was at that time full of great Scholars aswell for Greek as Logic, and indeed it was the seat of all the seven Liberal Sciences.  
Not only Italy at that time did abound with Learning, but all Europe: amongst divers there was one Dominicus, whose life and doctrine, manners and institutions were highly praised: Thomas resolves to be one of his followers, but by reason of the commotions and wars in those Countries, he was disappointed for a time: and this Dominicus, though dead in the time of those troubles, yet he left many excellent men which professed his way; above all one joannes which was so called from a Town where he was borne: this man's learning and piety did so sound in all men's mouths, that amongst divers others Thomas Aquinas heard his public Lectures and Disputations, and that with such great ardency, that there wanted nothing in him to be his Disciple, but acquaintance only. Well, this learned joannes took notice of Thomas Aquinas diligence in hearing, and seeing more than ordinary parts to be in him, at last by the motion of God's blessed Spirit, discoursing with him, strove to make Thomas what he formerly desired to be, and thereupon relating unto him the glory and felicity of true wisdom, and withal the vanity, instabiliy, vility, contemptibleness of terrene objects, asked him whether or no he had any desire or bent to follow the one or the other? to whom Thomas readily and shortly replied, think me not (good Sir) to be so backward or negligent to follow virtue, lay you down the method and rule, and I will presently, (though through many dangers and hazards) follow you.  
Whereupon this joannes did go to the Master or Father of his order, which at that time was called Thomas Lentinus, to whom he said: Good Father make no delay, but give ad-admittance to a young man, which is endued with all parts requisite for study, you need not doubt him, take him upon my word, he will in short time prove the mirror of your house. To whom Thomas Lentinus replied, that he was much engaged for bringing him such a rich Jewel to be of his Society: so presently all things being rightly ordered, as Thomas Aquinas was admitted into his sacred way of life.  
As soon as he was entered he slighted all worldly desires, and ruminates with himself, which was his best method to make a fair progress in divinity, so he resolved to read the writings of the fathers in which he was watchful, and to hear others wherein he had an excellent retentive faculty, for he did seldom forget any thing which he saw was profitable and excellent, but he aimed to get one grace above all the rest, and that was humility, for he was suspicious of himself for fear as he said that the Devil should poison all his good gifts, by making him proud of them, a common infection, and by him well prevented, and secondly he said 'twas not fit for young men to rule, but to obey the precepts and commands of Superiors, and therefore he strove to demean himself modestly to others Judgement, so that he thought nothing was to be spoke, done, or meditated which had not been by holy men in former times practised.  
To these he joined a third grace, and that was Sobriety, giving himself daily to fasting, and in the night to watching, at all times to prayer for these (said he) are the conquerors of all lusts and pleasures of the flesh; it is impossible for a man to please God, if his lusts be not subdued and conquered. These were the primordial exercises of this hopeful youth.  
But in a short space, his name being up, so it came to pass, that either some of his familiar friends, or some other coming to Aquinum, told his Mother where he was, and what a worthy Divine he would prove; she bearing a good mind to Religion, and now remembering the words had been told her by the Monk of Rocca before, intended to go to visit him, but they who kept Thomas, fearing lest by the sight, the tears and speech of his mother his mind should be altered from his good intendments, secretly conveyed Thomas away from that place to Rome; and from thence to Paris. She finding their policy turned angry; and presently went for Rome, but missing her son there likewise, sends to her other sons which were soldiers in Tuscany under Frederick, that they should beset all ways and passages, and if by any means they could recover their brother Thomas, and bring him to her; they desiring to please their mother, & being commanded by Frederick to do so, at last find him sitting all weary by a fountain, they presently apprehend him, and bring him along with them: whom when his Mother saw, she received him with tears; and withal saw him put into that defenced Castle called Racca, intending to tempt and try what he intended; and there were no small complaints urged against his brethren with the Roman Bishop, showing what an ill example of such violence to a religious man might produce, and urging, that if such insolences went unpunished, there would not want them, who would rob and injure the consecrated Cloisters; and moreover, that it was not fit his brethren should be strictly dealt withal for their fact.  
But now his Mother having his person sure, set upon him with a learned, deep, grounded, and eloquent Oration, mixed and parenthized with tears, and all to draw him from that course: and when she saw she could not prevail, she set her two Daughters to persuade him, which used all their power to alter his mind, but they were unable to effect what they were sent for; nay, they were rather persuaded to follow a religious life themselves, when they heard the divine exhortations that came from their brother.  
To be brief, his brethren Bore him great spite, and as much as they could strive to lay plots to shame him; insomuch, as they hired a young Courtesan of a singular feature to go to him, to see if she could entice him to her desired lust; which she endeavoured to have done: but this divine instrument of Chastity shunned her allurements; and when she saw her hopes lost she departed, made relation to his brothers of his constancy and integrity; and Thomas afterward gave himself to prayer, intrearing God to pardon his frailty of nature, and to give him grace and power against such forcible tentations, that he might keep his body and mind holy, clear, and undefiled, that so he might present them with comfort to his Lord at his second coming.  
He continued two years in this Castle imprisoned, in which time he gave himselfo to divine Contemplations and Prayer, and spent the rest in reading and writing; for he read the whole books of Sentences, and the word of God diligently: But when his Mother saw, that she, nor her Daughters could divert him, fearing lest she might seem to strive against God, sent to some of his brethren that they should fetch him away privily: which they did, and carried him to Naples, so to Rome; and for the more safety to Paris: but he stayed not long there, but went from thence to Collen, desiring to hear that renowned Albertus Magnus.  
He had two Masters, john, aforenamed, and this Albertus; which, because he saw a kind of unwillingness in Thomas for disputations, called him Bos mutus, the dumb Ox; but when he had heard him twice or thrice in his public exercises, said of him, that his lowing would one day be heard through the whole world.  
He taught the Sciences principally in four places, in Paris, Rome, Bononia, and Naples, and that with abundance of wit, and plenty of reading; and when he was publicly allowed by Albertus, and Hugo Cardinalis, yet he never exercised his p●rts before he had fitted himself by prayer, fasting, and watching: and that God did bless him in his Labours appears, for (as it is said of him) acutè, graviter, copiose, dilucide, eruditè disputarit, that is, he disputed smartly, gravely, copiously▪ clearly, learnedly, semper erat (says my Author) inter Libros, Disputationes, & Meditationes veratus, that is, he was always either at his Books, Disputations, or Meditations. Insomuch, that supping at Court with Lewis the French King, while other Lords were discoursing of pleasant matters, Thomas was so high at his thoughts of disputation, that he forgetting himself struck the Table with his hand, and said, ja● contra Manichoeos conclusum esse, that now the Manichees were foiled.  
He was one that may be a perpetual pattern for refusing and contemning worldly honours and wealth; for though he was young, and had great ways to help himself, yet he regarded them not: nay, insomuch, that when Clement the fourth, Bishop of Rome, would have made him Archbishop of Naples, he did refuse it, and when great promotions were offered to him, his usual answer was, Chrysostomi in Matthaeum Commentarios mallem, that is, I had rather have the Commentaries of Saint Chrysostome upon S●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 he 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, he was sure that his brother, for that temporal death, enjoyed eternal life.  
In his teaching he always strove to frame his speech to the people's capacity; and that he might avoid all pride and ostentation: nay, in his disputations, he would seem to yield, that he might rather show his humility, than height of learning: He had abundance of Auditors, as Doctors, Bishops, Archbishops, Cardinals, who counted themselves happy in being his hearers: He was of spirit wondrous mild, in his corrections and reproofs, he would hate the vice and spare the person. When as he was deputed to be at the Council of Lions, he fell sick and was carried on a Mule to Severinum; where, when he was entered into a Cloister, 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 year of his age.  
He had many witty sayings, as one ask 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? He replied, to understand all he had read. One telling him, he was not learned, as he was supposed; he answered, I will study the more to prove his words false. A woman reproved him, that seeing he was borne of a woman, he should so shun them: Yes (said he) even therefore because I was borne of them. One asked him how he might live without blame? he told him, if he would remember his reckoning to the great Judge of Heaven and Earth.  
So when, after great pains and studies, he had approved himself to the Church of God, he yielded to Nature, and was honourably interred with all the Rites and Ceremonies due to so great a person as he was. His Works 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, 
Aquinas de Humanitate Christi Art. 25  when fair dealing shall be found a jewel, 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 fair words, nor drawn aside with hope of reward.  
He that's armed for the wars, 
Id. de erudition Principum lib. 7. cap. 3.  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, 
Id. ut supra. cap. 6. lib. 5.  especially in that weighty matter of Salvation: O how much would that man, which now lies frying in Hell, rejoice, if there were but possibility to obtain the least moment of time wherein he might compass the favour of God, and so be freed from those torments which seize upon him for evermore.  
Thou that art young haste death at thy back, 
Id. cap. 8. lib. 5.  whereas the old man hath it before his eyes: and that must needs b● a more dangerous enemy that pursues thee, than that which marcheth up towards thee face to face: Remember therefore thy Creator in the days of thy youth, and remember withal, that though God promise forgiveness to repentant sinners, yet he doth not promise, they shall have to morrow to repent.   

I have set down his Works as Cardinal Bellarmine hath registered, according to the Roman Edition.  

Tome 1. Contains his life upon the Perihetmenias, and the Analatickes.  
Tome 2. Contains Commentaries upon the 8 books of Physics; Upon the fourth book De Coelo, & Mundo: and of the generation.  
Tom 3. Contains his works upon the books de Meteoris.  
Tome 4. Upon the Metaphysics 12 books.  
Tome 5. Upon the 10 books of Ethics, and upon the 8 books of Politics.  
Tome 6. Upon the 1. and 2. books of the Sentences.  
Tome 7. Upon the third and fourth of the Sentences.  
Tome 8. Upon Disputa●ions and Quodlibets.  
Tome 9 Contains his sums against the Gentiles, with the Commentaries of Franciscus Ferrari●nsis.  
Tome 10. The first part of his sums of Divinity, with the Commentaries of Card. Caietan, and the Exposition of divine names by St. Denis.  
Tome 11. Contains primam secundae, & secundam secundae. With Cajetans' Commentaries.  
Tome 12. Contains the tertiam partem summae.  
Tome 13. Contains Commentaries on job, on the 57 Psalm, on the Canticles, Esay, Jeremy, Lamentations.  
Tom. 14. Commentaries on St. Matthew, and St. john.  
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 four book● of Sentences.     

THus far have we brought the lives of these holy Fathers and Doctors, in every Century of years wherein they lived, down to our own Modern Writers, whose virtues have shined on Earth, like stars in the firmament, by illuminating the darkness of the blind world, with the light of the Celestial Doctrine. These holy men, I say, did willingly and cheerfully 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 died for his cause, and yielded their bodies as a debt due to Nature: for they thought so long as the soul was in the body, it was no better than in prison: for the body at the best is is but a Coffin of the soul, as the grave is a Coffin for the body. Therefore let us strive, by their examples, to go to heaven like them, through persecutions, tribulations, and all worldly temptations: for we ought to desire with ardency, (as these holy Fathers did) that joyful day which all the Elect have, and do still long to enjoy: For when Death and Time shall both cease, and tender down their Sceptres of authority (as I do now myself:) prostrate before God Almighty, then shall I, and never till then, be truly and really happy.  
FIN●●●