Speculum Patrum: A LOOKING-GLASS OF THE FATHERS, WHEREIN, You may see each of them drawn, Characterised, and Displayed in their colours.  
To which are added, The Characters of some of the Chief Philosophers, Historians, Grammarians, Orators, and Poets.  
BY EDWARD LARKIN, Late Fellow of King's College in Cambridge, and now Minister of the Word at Limesfield in Surrey.  
LONDON: Printed for H.E. and are to be sold by john Sprat Bokseller near the Sign of the Castle in Norwich. 1659.   

To his most Honoured Friend, Marmaduke Gresham Esq of NEWHALL at Limesfield in Surrey.  
Most worthy Sir,  
GReat favours do oblige to great acknowledgements: You have been abundant to me in the one, and I should appear vilely ingrateful, should I be defective to you in the other. Wherefore, though it is not within the sphere of my power proportionably to requite your goodness, yet it shall ever be within the circumference of my will to remember it. Pertinax sit memoria debentium, was excellent good advice, though from the mouth of a Heathen: Hence Seneca compares the Graces to youthful Maidens, and the reason of that parallel he saith is this, quia non debet beneficiorum memoria senescere, because the Records of benefits conferred, must never wax old. That was a good expression of one in Euripides, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I hate the thanks of such friends as whither with ●●e.  
For this cause therefore have I presented your fair hands with this small Treatise, to let the world know of your engagements on me, and my readiness to make such requital, as my poor capacity enables me to return. Reddit beneficium qui libenter debet.  
Sir, I doubt not of your kind acceptance of this mean Missive, with us much generous indulgence, as my heart offers it with cordial alacrity. And what is wanting in my short and straightened compensations, I shall beseech God to enlarge and make complete by his blessings. It is symmachus his expression, Pro beneficiis si non simus solvendo, coelestibus delegamus virtutibus: So that I hope I may say with Ausonius, Tibi coepit Deus debere pro nobis.  
Sir, I shall not trouble you with more words, only give me leave to add this, That I am yours in a thousand bonds, and must ever remain bound to reverence your Person, and love your Virtues. This is the Resolution of  
Your unfeigned faithful Servant, Edward Larkin. Limesfield, Novemb. 29. 1658.   

SPECULUM PATRUM, A LOOKING-GLASS OF THE FATHERS, Wherein you may see each of them characterized and displayed in their colours.  

Of Dionysius the Areopagite.  
THE Apostles being all withdrawn from the Church Militant, and made free Denizens of the Triumphant, our Saviour now reigning in heaven, raised up many eminent and burning Lights, whereby he spread his glorious Gospel through all the parts of the Universe: Amongst which Dionysius the Areopagite is to be taken notice of, as one of the first Stars which appeared: He had that name given him, in that before his conversion he was a Judge of criminal causes at Athens: He was one of St. Paul's Auditors, from whom, as his Nurse, he sucked the milk of Christian Religion, at what time the good Apostle was at the Academy of Athens disputing with the Ethnic Philosophers, as his Lord and Master had done before with the Jewish Rabbins and Doctors.  
Eusebius and Nicephorus write of him, that he was Bishop of Athens, from whence he was afterward removed, if we may give credit to Baronius, to the Bishopric of Paris in France. This grave man being full of days, and as full of divine Grace, was crowned with the laurel of Martyrdom, not in Domitian's time, (as some think) but in the reign of the Emperor Trajan, of whom it may be said, that he was a good Prince to all but his Christian Subjects, whose holy profession seemed to the world's eye, therefore, to be the more odious, because so just a Prince as Trajan seemed to be, did not forbear to persecute it.  
When this Dionysius was in Egypt, whither he withdrew himself for the study of Philosophy, and had there taken notice of that miraculous Eclipse, which happened at our Saviour's Passion, whereof he could find no natural reason, he cried out, Aut Deus Naturae patitur, aut mandi machina dissolvetur: Either the God of Nature suffereth, or the whole frame and fabric of the world will be instantly dissolved.  
Nicephorus and Suidas give us a catalogue of this man's Works, which Baronius labours to justify, but other learned Writers, such as Laurentius Valla, and Erasmus: Luther, Cajetan, and our English Whitaker, prove them by many arguments to be supposititions and counterfeit.  
His received Works we have printed in two Tomes at Antwerp, with the Scholiasts of Maximus, and the Paraphrase of Pachimaera in the year of Christ 1634.  
I meet with two Eulogies given to this Father, the one is from Trithemius, who calls him. Virum eximiae sanctitatis, & incomparabilis doctrinae; a man of transcendent sanctity, and incomparable learning.  
The other is from Sixtus Senensis, who says this of him, Quod divinae & in mysteriis absconditae sapientiae admiranda volumina graeco, & sublimi eloquio doctissime conscripsit; That he wrote in sublime Greek language admirable volumes of divine and mysterious wisdom: And so he gives you a Schedule of all his works, as they were approved by the third Council of Constantinople.  
Campian the Jesuit in his fifth Reason, pag. 32. speaks thus of this Dionysius his Hierarchy, Dionisii Areopagitas Hierarchia, quas classes, quae sacra, quos ritus edocet? And out of the same book this Jesuit proves both Purgatory, and their Romish Ecclesiastical Hierarchy: But that work is none of this Dionysius', though it bear his name; and this you have justified by Sixtus Senensis, and several other learned Writers.   

Ignatius.  
THe next to Dionysius is Ignatius, the second Bishop of Antioch after Peter, as Eusebius and Nicephorus relate: He had that name given him, ab igne charitatis, from the fire of charity wherewith he burned. He was also called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, either because he was born of God, or else in regard of his bearing God in his pure and holy heart. This eminent Champion was thrown to hungry Lions in that persecution which Trajan stirred up against the Christians.  
Scaliger gives him this commendation, Virro (quod in orientis partibus perrarum est) singulari erudition; A man (which is very rare in the Eastern parts) of singular erudition.  
Eusebius mentioning him writes thus, Ignatius amongst most men famous.  
Neander in his Geography, part 2. most highly extols him in these or such like expressions, Ignatius, Antiochenae Ecclesiae praefuit, vir magni spiritus sidei, & zeli; Ignatius was Bishop of Antioch, a man of great spirit, faith and zeal.  
Baronius speaking of the Epistles which this man should write, he styles them, Copiam Apostolicarum traditionum apothecam, fortemque adversus haereticos armaturam; A copious store-house of Apostolical traditions, and a strong armour against heretics.  
This Father was wont to say (when he spoke of our Saviour's death and passion) that his Love was crucified. Ireneus gives us an account of his Martyrdom, and sets down the very words he should utter a little before his sufferings, which were to this effect or sense: Inasmuch as I am the wheat of God, I am to be ground with the teeth of beasts, that I may be found pure bread, or fine manchet. His Epistles were printed at Oxford, 1644.   

Polycarpus.  
POlycarpus (whose name signifieth much fruit; was the Disciple of St. john the Apostle, ordained by him Bishop of the Church of Smyrna) he went to Rome in the reign of Antonius Pius (Anicetus being Prelate at that time there) where he reduced to the true faith those which were bewitched by the heretics Martion and Valentinus:  
It happened, that wicked Martion there meetting him, thus spoke to him, Knowest thou us, O Polycarpus? To whom forthwith this grave and holy man most disdainingly answered, I know thee to be the firstborn of the Devil.  
This godly Professor was in the days of Antoninus the Philosopher, and Lucius Verus, Roman Emperors, tied to a stake in the midst of the Amphitheatre, and there devoured by the merciless flames, as Volaterrane and Eusebius have written; but others yet say, that he could not burn, the Lord from Heaven restraining the natural violence of the fire by a miracle, and thereupon they slew him with the sword at Smyrna, in the year of our Lord, 167.  
In this man's time Egesippus the jew was converted to the Christian Faith, who afterward wrote in five books, the History of the Church from Christ to his own time. This Polycarpus writ an Epistle to the Philippians, so saith Jerome, and another to great Dionysius the Areopagite; so Suidas.  
Socrates in his Ecclesiastical History tells us, That this man did communicate with Anicetus the Roman Bishop, though he differed in opinion from him, about the celebration of Easter. Ireneus commends that Epistle of his to the Philippians in his third book against heresies, saying, That it is so full furnished to this, that out of it all those, which have any care of their salvation, may know the character of faith, and the doctrine of truth. Eusebius recites the Prayer which this holy and devout man did conceive and utter immediately before he was martyred; it gins thus, O Father of thy beloved and blessed Son jesus Christ, by whom we have knowledge of thee—  
Ireneus gives this eminent Saint this following commendation; Hic docuit semper, quae ab Apostolis didicerat, & Ecclesiae tradidit quae sola sunt vera; This man always taught that which he had learned of the Apostles, and delivered to the Church those things which are only true. 'Tis Dalleus his Blogy of him, Quo viro post Apostolos, quorum familiaris fuit, vix ullus apud Christianos unquam fuit sanctior, antony's divinior; Then which man after the Apostles (whose familiar companion he was) there was scarce any one among the Christian's more holy and divine.  
Eusebius gives us an account of his martyrdom by an Epistle of the Church of Smyrna, inserted in his History, wherein we have many remarkable passages; one is a Voice speaking to Polycarpe from Heaven, and saying thus, O Polycarpe be of courage, and play the man, even then when he was standing before the Judgement-seat. Another is the stout Reply, which he made the Proconsul, when he tempted him to deny the Lord Jesus, which was much to this effect, Fourscore and five years have I served him, neither hath he ever offended me, and how can I revile my King, who hath hitherto kept me. A third is, that when his body was burning, it seemed to the senses of them that beheld it, to send forth a sweet and fragrant smell, as of Frankincense, or such like odoriferous perfume.   

Justine Martyr.  
IUstine Martyr fiourished in the reign of Antonius Pius, and so was contemporary with Polycarpe. Eusebius in his Ecclesiastical history speaking of him saith, that this man was famous in the Christian Doctrine a little after the times of the Apostles: He was the son of Priscas Bacchus, born at Flavia, a new City of Syria Palestina, so he himself tells us, in one of his Apologies. It's said, that the Emperor upon his reading of this man's Apologies, which he had dedicated to him, wherein he pleaded the righteous cause of poor distressed and calamitous Christians, that he gave order for the ceasing of the persecution. Tertullian and Suidas do speak great matters in the honour and praise of this Champion. He wrote against the Heretic Martion, whose venom (it seems) had spread itself fare and wide in his days.  
He was a notable Philosopher, and in his Dialogue with Trypho he saith, that he had been an Auditor of all the Sects of them, of Stoics, Peripatetics, Pythagoreans, and Platonics. Jerome tells us in his Catalogue of Ecclesiastical Writers, that he did, habitu Philosophico incedere, walk in the guise and habit of a Philosopher. He was beheaded at Rome, saith Eusebius, in the reign of Lucius Verus, but according to Epiphanius, it was before, even in the time of Adrian. His death, whensoever it was, was promoted and procured by the malice and revenge of Crescens an ungodly Philosopher, who being worsted by him in his excellent disputations, never left till his malignancy had brought to pass this pious Martyr's destruction: whence you have this or the like passage from his own mouth in his Apology, relating to his persecutor Crescens; I look for no other thing then this, that I be betrayed by some one of them called Philosophers, or knocked in the head by Crescens, no Philosopher indeed, but only a proud selfconceited boaster— and so he goes on in that Apology.  
This Father records of himself, that he was prevailed withal, and won to embrace the Christian Faith, through the cruelties of heathen Tyrants against the Saints of Christ, and their courageous patience under them. We meet with a worthy character given this man, in the Bibliotheca of Photius, which is as followeth, or much to that sense; Est vir ille ad Philosophiae tum nostrae, tum potissimum profanae summum evectus fastigium, multiplicisque eruditionis & historiarum copia circumfluens; That man is an eminent proficient both in our Christian Philosophy, and also in profane, and overflowing with abundance of various learning and histories. Pareus saith this of his works, quod ejusdem scripta etiamnum cum fructu leguntur; That his writings are now read with benefit. Epiphanius calls him, Virum sanctum, & Dei amantem, a holy man, and a lover of God. Tatianus in his book against the Gentiles, styles him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, most admirable.  
Yet this man, though he did apologise for Christianity, had his errors. In his Dialogue with Trypho he shows himself an Abetter of the opinion of the Chiliasts; and the barbarous Gentiles he did entitle to salvation.   

A thenagoras.  
A Thenagoras a Philosopher of Athens turned Christian, and flourished, if we may believe Bellarmine, in the year of Christ, 142. when Antonius Pius was Emperor, and Telesphorus the Roman Bishop; though Baronius will not have him to appear till the year of our Lord 179. which was the time, when Aurelius sat in the Throne, and Soter or Eleutherius in the Chair. He was a man of very gteat esteem with the said Prince for his vast abilities and profound learning; he wrote an Apology in the behalf of his fellow Christians, and likewise undertook an Embassy, that he might speak as an Advocate for them to the Roman Majesty.  
He published a golden book (as one calls it) of the Resurrection, set out and interpreted by Andrea's Gesner. Epiphanius citys this man's Apology in the Heresy of Origen, where he relates the words of Proclus out of Methodius. Bellarmine in his book of Ecclesiastical Writers saith, Scriptorem hunc career suspicion; That this Writer is without suspicion, and yet he is constrained to confess, that he was over-passed both by Eusebius and Jerome.  
Varro saith; that this Author writ also some books of Husbandry: How he died I read not, what is now extant of his Works you have printed in one volume with justine Martyr.   

Irenaeus.  
IRenaeus flourished, say some, about the 160. year of Christ, others the 180. when Aurelius Antonius and Commodus were Emperors, and in that he saith, that in his childhood he conversed with Polycarpus some of the learned think, that he was born either at Smyrna, or not far from it, that he was a Greek his name is their warrant to conjecture it.  
Eusebius saith, that he succeeded Pothinus in the Bishopric of Lions, where he governed the Church (say some) for thirty years, others say more: Some which have written Martyrologies, speaking of his death, do tell us, that he was butchered by the Tyrant Maximinus, who was a great persecutor of the Saints and people of God. Bargnius saith, that he was martyred with almost all his people of Lions, in that horrid storm, which was raised against the Christians by the Emperor Severus.  
He wrote against the heresies of those times, which Satan had spread abroad, on purpose to eclipse, if not altogether to extinguish, the sunshine of the Truth. He was at Rome with Eleutherius, where he endeavoured the conviction of Blastus and Florinus two notable Schismatics, and to allay that malignant spirit of error which their stinking breath had raised. He also sharply reyroved the Roman Bishop Victor, for that he had injuriously excommunicated the Asian Churches, so saith Eusebius.  
Erasmus thinks that this Author wrote in Latin, and not in Greek, and being skilled in Greek, he therefore useth Graecismes: But Rhenanus judges the contrary, because Jerome reckons him among the Grecian Writers. Tertullian doth bestow on this man this following admirable character; Irenaeus, omnium doctrinarum curiosissimus explorator; A most exquisite and curious searcher into all manner and kind of learning. Epiphanius calls him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Most blessed and most holy Ireneus.  
Erasmus in an Epistle of his thus sets him forth; first he commends him from his name, Magnus ille Ecclesiae propugnator, pro sui nominis augurio, pacis Ecclesiae vindex; and then he goes on, highly extolling his writings, spirant illius scripta priscum illum Evangelii vigorem, ac phrasis arguit pectus martyrio paratum, habent enim Martyres suam quandam dictionem seriam, fortem & masculam; That great defender of the Church, for the divination of his name, a maintainer of the Church's peace; his writings breathe that ancient vigour of the Gospel, and his phrase argues a heart prepared for martyrdom; for Martyrs have a certain serious expression, valiant and masculine. Bellarmine speaking of the books which this man wrote, saith of them, Quod pleni sum doctrina & pietate, that they are full of learning and piety.  
Yet notwithstanding this great Light had his eclipses, as appears by somewhat that is unsound in his own writings. Particularly he was entangled with the snare of Papias, who was the Father of the Chiliasts; this Eusebius doth charge him with, as we find it in the third book of his history, the six and thirtieth chapter, against which opinion of his, Dionysius Bishop of Alexandria is said to have written somewhat in confutation, so saith Sixtus Senensis. He was likewise once an allower of freewill in spirituals, though afterwards he expressed himself to the contrary, saying, Non a nobis, sed a Deo esse bonum salutis nostrae, that our salvation is not from ourselves but God.  
There was one strange opinion more to which he was addicted, and that was, Animas a corpore separatas habere hominis figuram & characterem corporis, ut etiam cognoscantur, That souls departed and separated from the body, have man's figure and form of his body, so that they may be known by it.   

Pantaenus.  
PAntaenus was of the School of Alexandria, where at first he professed the Philosophy of the Stoics, but afterwards became very eminent in the profession of Christian Divinity. It's said of him by learned Pareus, Quod primus scholam ex ethnica in christianaem mutavit; that he was the first which changed an ethnic school into a christian. He was sent from Alexandria by Demetrianus the Bishop thereof, into India, to establish that church in the sacred Truth, which the Apostles of our Lord Jesus had there planted; where meeting with the Gospel of St. Matthew written in Hebrew, and left there with those Eastern people by Bartholomew, he brought it thence (say some) to the City of Alexandria. though Eusebius tells us, that it remained there, even in his time.  
He was the Master of that famous Scholar Clemens Alexandrinus, he flourished under the Emperor's Severus and Antonius Caracalla, about the year of Christ 200. he left behind him some certain Commentaries on the holy Scripture, which are not now extant, though Jerome had in his time the knowledge of them.  
Eusebius styles him, a famous learned man, and one in great estimation, lib. 5. cap. 9 and Senensis speaking of him, tells us, that he was eminent, propter tam secularis literaturae, quam sacrae eruditionis gloriam, as well for the glory of his secular learning as his sacred erudition.   

Clemens Alexandrinus.  
CLemens Alexandrinus, (So called, because he was a Presbyter of Alexandria) preached the Gospel both at jerusalem, and at Antioch; he was the master of Origen, and moderated in the School of Alexandria after Pantaenus. He flourished in the reign of Severus and his son Antonius. He wrote many learn books, Eusebius calls him, in Divinis Scripturis exercitatum, one exercised in the Divine Scriptures. Causabon, inexhaustae Doctrinae virum, a man of unexhausted learning. Henisius Penu eruditionis, & Seientiae. The granary of Erudition and Science. Caussinus Plutarchum Christianum, The Christian Plutark, Dempster, gravem & disertum authorem, A grave and eloquent author, but the Centuriators of of Magdeburg are full and large in his Character, which we have from them as followeth; Fuit in hoc homine omnino Ingens discendi cupiditas, ingenium acutum, tenacissima memoria, Fervens Zelus, Gloriae Dei, & Religionis Christianae, ut ex suis Scriptis conspici potest, maximae eruditionis, Zeli, facundiae, ac proinde etiam authoritatis, sed etiam Scriptis tum toti Ecclesiae sui Aevi, tum etiam posteritati in perpetuum profuit. There was in this man altogether a vast desire of learning, an acute wit, a most tenacious memory, a fervent zeal of God's glory and the Christian Religion, as may be seen out of his writings, of very great erudition, zeal, eloquence, and so also of authority; neither did he only advantage his Auditors by his voice, but likewise by his writings, both the whole Church of his age, as also posterity throughout all ages.  
This man with his Master Pantaenus, is reported to have been the first founders of public Academies, for they delivered the fundamentals of Heavenly truth, not by sermons to the people, but by catechistical doctrine to the learned in the Schools. S. jerom saith this of this man's Works; Feruntur ejus insignia volumina, plenaque eruditionis, & eloquentiae, tam de Scriptures Divinis, quam de secularis literaturae instrumento.  
Yet this man had too high an esteem of Tradition, whereby it happened, that he fell into various, errors, amongst which, he affirmed, That afterour calling to the Knowledge of the truth, possibly God might grant to them that have sinned, a recovery into their former state for once, or twice by repentance, but if they should fall oftener into sin then so, there is no more restitution to be expected or hoped for, but a fearful looking for a final judgement. And yet afterward forgetting this his assertion, he saith in his fourth book of Strom. That Whensoever sinners do repent, whether here in this world, or else in the next, they may be received to God's mercy. In which passage of his, he seems to insinuate that men may repent, and so find favour at the hands of God, after that this present life is determined. Then which Position, there is nothing more contrary to the Scripture, and likewise to his own forementioned, and foregoing expression.  
Moreover, he delivered, lib. 7. Strom. That the law of Moses, was sufficient to the jews, and to the Heathens or Gentiles, their Philosophy before Christ's coming, to salvation. In his first Book, you have these words touching the Justification of the Gentiles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Philosophy heretofore did of its own nature justify the Greeks. You have an enumeration of all this man's errors from Chemnitius in the first part of his Examen, pag. 78. He died at Alexandria where he taught, so saith Baronius.   

Origenes Adamantius.  
ORigenes Adamantius, flourished (say some) under Gallus and Volusian, others, under Galienus, and Valerian. He was the son of Leonides, and disciple of Clemens of Alexandria, he first taught by way of Catechising, when he was but aged eighteen years, and saith one of him, Quemadmodum docuit, sic vixit, & quemadmodum vixit, sic docuit. As he taught so he lived, and as he lived, so he taught; When he was but a child, he encouraged his father to continue constant in the Christian cause, himself being forward to seal it with his own blood, if his mother had not (as Eusebius records) prevented him in it. Jerome in his Catalogue of Illustrious Writers, relates this of him, in commendation of his great learning, that he read public Lectures in these following sciences: Logic, Geometry, Arithmetic, Music, Grammar, Rhetoric, and other Philosophical disciplines.  
When he was but a youth, he would search very narrowly into the sense of the Holy Scriptures; which his father Leonides observing, would now and then gently reprove him in these or the like expressions; Nequid supra aetatens quaeras. Dive not into that mystery, which is out of the reach of thy youthful years to comprehend: And yet coming to his bedside at night, and uncovering his breast, he would kindly kiss it, judging himself most happy in this, that he had so gracious a son? Some writ that he made himself an Eunuch for chastity's sake. Epiphanius records of him, that he wrote 6000. volumes; Opera ejus ascendunt ad sena millia librorum, and 'tis Ieroms; Quis nostrum tanta potest legere, quanta ille conscripsit. Which of ours can read so much as he hath written.  
It's an ancient observation concerning this Father. Origenes ubi bene Scripsit, nemo melius; ubi male, nemo peius. Where Origen wrote well, 〈◊〉 wrote better, where ill, none worse. Whence for some errors he is reckoned by some Authors in the number of Heriticks. Vincentius Lyrinensis tells us, Errorem Originis propter ejus tum doctrinam, tum zelum, magnam in Dei Ecclesia fuisse tentationem; That the error of Origen, both for his learning and zeal, was a great temptation in the the Church of God.  
He was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the number of the books he did compile and set out, which he ever writ standing. Gregory saith, that all the latter Doctors of the Church were much furthered by this man's works; whence 'tis said (as it is in Suidas) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Origen the whetstone of us all.  
Jerome styles him, Sacrorum omnium expositorum victorem, the victor of all sacred Expositors. Erasmus, Theologorum sine controversia principem, of Divines the chief without controversy. And Possevinus speaking of his works, saith of them, In qua parte probantur, neminem post Apostolos habuit aequalem, in them, which are approved, he had none after the Apostles his equal: Yet however, some there be, that do debase him. Basil charges him, that he had not a sound opinion of the Holy Ghost. Jerome calls his opinions, Venenata dogmata, & aliena Scriptures, & vim facientia Scriptures, envenomed opinions, erring from the Scriptures, and doing them violence: Causabon will have him accounted a Platonic Philosopher, rather than a Divine. Ribera styles him, Arii patrem, & aliarum heresew radicem, the father of Arius, and the root of all heresies, out of Epiphanius. He died at Tyre in the year of his age 69.   

Tertullian.  
TErtullian of Carthage in Africa first studied Philosophy, and the Civil Law, but afterwards addicted himself to the study of Theology; he was the son of a Centurion, called florence, from the habit or garb of his body; he was a man of admirable parts, and most piercing wit, excelling in the knowledge of the Greek and Latin tongues; he flourished when Alexander Severus and Antonius Caracalla were Emperors. At first he was a Priest at Rome, where he continued to the midst of his years, and then being driven thence, he returned to Carthage, where for a time he maintained the damnable opinion of the heretic Montanus, but at last, some say, that he recanted and renounced it.  
He waged many disputes with the jews, and with those detestable instruments of Satan, ungodly Martion, Valentinus the Gentile, wicked Hermogenes, and Praxeas; he lived till he was very aged. So admired (saith Jerome) he was of Cyprian, that not a day passed without his reading some portion of his works, it being his usual speech, Da mihi Magistrum, give me my Master. The learned have afforded him many excellent Eulogies: Omni literarum genere peritus, saith Lactantius, skilled in every kind of learning. Yertullianus mihi certe, ter Tullius, & Rosa est, saith another; and 'tis Lypsius his commendation,  
Quis post Tertullianum inter sacros scriptores doctior? who amongst the sacred writers was after Tertullian more learned? And as another of the Critics speaks, eruditissimus, & quantum patitur aetas illa & patria Africa, eloquentissimus, most learned, and as much as that age, and his country Africa doth permit, most eloquent.  
Yet this man was carried away with strange errors, whence Jerome could say, in Tertulliano laudamus ingenium, sed damnamus Haeresin, we commend Tertullia's wit, but we condemn his heresy.  
He attributed a body to God, he condemned second marriage; he asserted that the son had a beginning, tempus fuit, cum filius non fuit, are his own words, in his book against Hermogenes, not far from the beginning; which is the very phrase of Speech used by the heretic Arius. After baptism he allowed but only one repentance; he gave too much to the power of man's will, he asscribed remission of sins to humane satisfactions, and lastly he was a Chiliast, no wonder then if his authority be so little set by of many. Bellarmine rejects his testimony, and undervalues his authority in many of his writings: in one place this he says of him, Tertullianus haeresiarcha fuit, Tertullian was a principal, or Arch-heretick; in another, this, Eusebii, & Tertulliani, parva autoritas; Eusebius and Tertullia's authority is but small, and besides Bellarmine, Lirinensis styles him, universalis ac vetustae fidei parum tenacem, ac disertiorem nullo, quam fideliorem, one that hath little hold of the universal, and ancient faith, and much more eloquent than faithful! and Austin saith, that he was the head of a new sect, which were called Tertullianists: some tell us, that he was desirous of Martyrdom, but of what kind of death he died, no author doth certainly report it.   

Gregorius Thaumaturgus.  
GRegorius Thaumaturgus, this man had another name, Eusebius calls him Theodorus brother to Athenodorus, he was drawn from the study of the Greek and Roman discipline, and from the love of Philosophy, to the study of the holy Scripture, that true divine Philosophy indeed, by the ministry of Origen, of whom he was a zealous auditor, whilst he with many others flocked to him, preaching at Caesarea.  
Eusebius tells us, that he, and his brother were ordained Bishops of certain Churches in Pontus, he usually passes under the title of Episcopus Neocaesariensis, the Bishop of Neocaesarea; they say that he wrought many miracles, whence he had the name of Thaumaturgus.  
He was present at the council of Antioch against Samosatenus, that Arch-heretick, as Pareus calls him: he was eminent in the reign of the Emperor Severus, he wrote an oration in the praise of his master Origen, styled by Sixtus Senensis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Panegyric of gratitude, of which oration Pamphilus the Martyr doth (as Socrates reports) make mention, in his books written in origen's defence.  
It's said of this holy man, that he blessed God, when he was Bishop of Neocaesarea especially for this mercy, that when he first undertook that great charge upon him, he found not above seventeen Christians, and when he left them, he had not in all his jurisdiction so many unbelievers.  
Basil saith of him, that he was styled by the enemies of the truth, another Moses, and jerom calls him virum apostolicorum signorum & virtutum, a man of apostolical signs and virtues, and Barthius thus dignifies him too, while he writes him, virum apostolicarum virtutum, he died (say some) when Aurelian was Emperor.  
Sixtus Senensis makes mention of his Metaphrase, which he writ on Ecclesiastes, which Suidas calls very short but admirable; this was first printed under his own name, but afterwards it came forth under the name of Gregory Nazianzene, but Jerome expounding the fourth chapter of Ecclesiastes, and making use of this Gregory's paraphrase upon some passage thereof, he doth ingenuously discover the right Author in these following words, vir sanctus Gregorius Ponti Episcopus, Originis auditor, in metaphrasi Ecclesiastis ita hunc locum intellexit, A holy man, Gregory the Bishop of Pontus, the auditor of Origen, in his metaphrase of Ecclesiastes, thus understood this place: the works of this Father in Greek and Latin, together with what is now extant of Macarius of Egypt and Basilius of Seleucia were printed in one volume at Paris 1622.   

Cyprianus.  
CYprianus Presbyter of Carthage, being yet a Gentile, was a master of Rhetoric, which he publicly professed with great admiration and repute, he also studied the Magic Art, but being afterwards converted to the Christian Faith, he gave that study over, and applied himself to the study of the Scriptures: he was set over the Churches in Spain, and in the East, where to his great praise he did execute the Office of a laborious Bishop.  
In the writings which this man hath left behind him, there appear the Symptoms of a learned head-piece, and yet they are not altogether p●re, and free from error; for he asserted that rebaptising of Heretics was necessary; this champion contended with the heathens, and the Jews, as also with Novatus, and many other heretics; for which cause being grievously persecuted by his enemies, he stepped aside from their fury for the Church's sake, whose peaceand tranquillity his presence did at that time seem to prejudice.  
Demster calls this Praelat, insignem authorem, interdum floridum, a famous Author, and sometimes thetorical and floury: but Lactantius speaks more loftily of the man in these following words, Cyprianus Episcopus Martyr, unus praecipuns, & clarus extitit, qui & magnam sibi gloriam ex artis oratoriae professione quaesivit, & admodum multa conscripsit in suo sacro genere miranda; erat enim ingenio facili, copioso, suavi, & (quae sermonis maxima est virtus) aperto, ut discernere nequeas, utrumne ornatior in eloquendo, an peritior in persuadendo fuerit: Cyprian the Bishop, and Martyr, was a man very eminent and famous, who acquired to himself great fame and glory by the profession of his Art of Oratory, and he wrote very many things in their sacred kind admirable, for he was of a facile wit, copious, sweet, and (which is the greatest virtue of speech) open, that you cannot discern whether he were more fluent in speaking, or more skilful in persuading, instit. lib. 5.  
Sixtus Senensis in his Bibliotheca speaking of his phrase of speech and style, says this of him Quod multa piissima opuscula elegantissimae phraseos & Ciceroniano candori proximae ad aedificationem ecclesiae scripsit; that he wrote many most pious works of most elegant phrase, and near Cicero's candour to the edification of the Church, he was an extreme charitable man, for as soon as he was turned from gentilism to christianity, he gave up all his substance to the support of poor Christians.  
Jerome writing to Paulinus, saith of this Father, Quod instar fontis purissimi levis incessit, & placidus, that like a most pure fountain he ran light and pleasing: he wrote a famous treatise of mortality, on purpose to comfort men against approaching death in the time of a fearful pestilence. Among all his writings, that treatise of his de unitate ecclesiae, of the unity of the Church is most set by and advanced.  
Erasmus in an Epistle thus commends this man, inter Latinos ad apostolici pectoris vigorem, ubique sentias loqui pastorem, ac martyrio destinatum. And again saith he, In Cypriano spiritum veneramur apostolicum, we reverence in Cyprian an apostolical spirit: 'tis Augustine's in the second book against the Donatists. chap. 1. non me terret autoritas Cypriani, quia reficit humilitas Cypriani the authority of Cyprian doth not terrify me, because the humility of Cyprian doth refresh me.  
A Deacon of his, by name Pontius, wrote the History of his life and Martyrdom, he was martyred under Valerian and Galienus.   

Arnobius.  
ARnobius, was a famous Rhetorician in Africa, the master of Lactantius, of whom Eusebius Pamphilus reports, that being a teacher of Rhetoric, and a Gentile, he was constrained through sundry dreams to believe the glorious Gospel, and yet the Christian Bishops would not receive him to their Fellowship, till he had written, and published those excellent Books of his against Gentilism; wherein he confuted that vain Superstition, and Idolatry, whereof he had been before so great a Patron, and Advocate? He wrote but seven books in number, and the eighth which is thereto added, is none of his compiling, but as some say, the Author of it, was Minutius Felix. He is said, besides these books to have written Commentaries on the Psalms; But they are (as Bellarmine well observes) the works of some later Author, which he proves by their making mention of the Pelagian Heresy; which was not broached, till the time that Austin lived, which was many years after Arnobius; and besides Salmeron speaks of another Bishop of the same name, to whom he ascribes those Expositions.  
This man flourished about the year of Christ Christ 300. He is not without some special Characters; Barthius saith this of him, Si non extaret, Densa nox foret in Superstionibus veterum. If this man had not been living, it had yet been right in the Superstitions of the Ancients. Dempster calls him, virum reconditae eruditionis styli asperioris. A man of deep learning, of rougher stile. But Henisius above all others doth advance him; Ille Patrum praesul optimus, ille Christianae Varro maximus eruditionis. That precedent of the Fathers, that Varro of Christian Erudition, but yet in some respects Jerome doth depress him. Arnobius inaequalis, & nimius est, & absque operis sui partitione confusus. Arnobius is unequal, and too much, and without partition of his work, confsed.   

Lactantius Firmianus.  
LActantius Firmianus, whom Alstedius styles by the name of Cicero Christanorum, the Christians Cicero, was the Disciple of Arnobius, who being eminent for eloquence in the reign of Diocclesian, taught Rhetoric at Nicomedia, and and wrote those elegant books against the Religion of the Heathens, of whom Jerome said; Lactantio antius, quasi quidam fluvius eloquentiae Tullianae, utinam tam nostra confirmare potuisset, quam facile aliena destruxit: Lactantius, as it were a certain river of Ciceronian Eloquence, I would to God he could as well have confirmed our own, as he he did destroy the Religion of our Adversaries.  
Lodovicus Vives having occasion to mention him, saith this of him; Septem scripsit volumina elegantissima, & acutissima, nec est ullus inter Christianos scriptores tam vicinus dictioni Tullianae; He wrote seven most elegant, and acute volumes, neither doth any among our Christian Writers come so near the speech of Tully: Pisecius styles him, Lacteum, & mellitissimum Scriptorem; A milky and most honey writer. And Amesius too speaking of him, in his Book entitled, Bellarminus Enervatus, thus saith: Quod inter omnes Patres audit Ciceronianus. That among all the Fathers he is the Ciceronian.  
I shall add but one Elegy more to him, and 'tis that of Henisius. Quid Tertulliani porro vim ac lacertos, Quid Clementis variam prope incredibilem scientiam, aut Hilarii Cothurnum, aut Chrysostomi digressiones melle dulciores, aut acumen Augustini, aut diffusam & cum solo Cicerone conferendam Firmiani eloquentiam commemorem? What should I commemorate the force and strength of Tertullian; Why the incredible Science of Clemens, or the stateliness of Hilary, or the digressions of chrysostom, more sweet than Honey, or the acuteness of Augustine, or the diffused eloquence of Firmianus, who alone is comparable to Cicero?  
And yet he is charged by Bellarmine with many errors, whose words are these, Lib. 1. de Sanct. beat. Cap. 5. circa fin. Lactantius in plurimos errores lapsus est, praesertim circa futurum seculum, cum esset magis librorum Ciceronis, quam Scriptur arum Sanctarum peritus. Lactantius fell into very many errors, especially about the world to come, seeing he was more skilful in the works of Cicero, then in the books of the holy Scriptures. Hence Chemnitius discourages us from reading of him, saying, Non multum potest juvare Lectorem, He cannot much profit the reader. Jerome particularly notes this in him, that he denied the Holy Spirit to be a substance, or person: and beside this error, he adds another, whilst he attributes reason to brute creatures. lib. 3. instit. cap. 1.  
He wrore his book of Divine Institutions under Dioclesian, as himself expresseth it in the fourth Chapter of the fifth book; and he published it in the Reign of the Great Constantine, to whose Imperial Majesty he doth direct his speech in it. He was called Firmianus from his Country Town Firmii, situate among the Picens in Italy, and Lactantius, as one well notes, a Lacteo eloquentiae flumine, from his milky river of Eloquence. He was in his old age Tutor to Crispus, the son of Constantine; how he died, I read not.   

Eusebius.  
EUsebius was Bishop of Caesarea in Palestine, he flourished about the year of our Lord 320. He was looked on at the first, as the principal man of the Arian faction. Chemnitius de lect. Patr. styles him apertissimum propugnatorem Arii: A most open defender, or abetter of Arius. Baronius styles him with Tertullian, manifestum Hereticum; a manifest Heretic. jerom in both his books, which he wrote against Ruffinus, doth not only call him Arianum an Arian, but likewise, signiferum & principem Arianorum, The Standard bearer, or Ensign of the Arians.  
Yet certainly at the Council of Nice this man broke off his compliance with that Heretical party, and from thence forward joined himself in fellowship and society with the Orthodox. Nay, he is conceived by some Authors, to have been the compilers of the Nicene Creed. He wrote in ten books an Ecclesiastical History, from Christ's time to the year 325. Jerome saith of him, quod pulchre contexuerit Historiam Ecclesiasticam. Basil calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Worthy of credence, and Chemnitius comparing this author's History with that of Nicephorus, he saith: Major est gravitas in illius historia, quam in Nicephori. There is much more gravity in his History, then in that of Nicephorus.  
Besides this work, he writ also a Panagyrick of the life of Great Constantine, which comprehendeth Acts done in the Church for the space of thirty years, together with the Laws and Edicts that the Emperor had made, relating to the Christian faith. He refuted the Ethnics and Jews in his Books of Preparation for, and Demonstration of the Gospel, he left behind him a Chronology from Abraham's birth to the 326. year of our Lord, which doth in all contain 2347. years.  
He condemned that pestilent fellow Arius with his own hand in the Nicene Council, and yet further to clear him from all suspicion of favouring that wicked Heresy and Heretic, Socrates hath written an Apology in his behalf, which you will meet in his history. He died about the year of Christ, 340. He was called Pamphilus from the affection and singular love he did bear to Pamphilus the Martyr, with whom he was most familiar and intimate.  
Bibliander gives him this Character. Eusebius, inter Graecos Theologos Antesignanus. Eusebius among the Greek Divines the principal. Causabon calls him virum longe doctissimum, & in omni literarum genere exercitatissimum, A most learned man, and most exercised in all kind of literature. 'tis Ludovicus Vives his description of him, Vir fuit immensa lectione, & proinde summa erudition. He was a man of immense reading, and for that cause of very great erudition.  
Scaliger commends him in one respect, and in another disparages him: as appears by these words of his; Quo (speaking of this Eusebius) nullus Ecclesiasticorum veterum plura ad Historiam contulit Christianismi. Then whom, none of the Ancient Ecclesiastic writers hath contributed more to the History of Christianisme. There is his commendation; Nullus plura errata in scriptis suis re liquit, Nullius plures hallucinationes extant. No man hath left more faults in his writings; No man hath extant more errors. There's his disparagement.  
The Arrians having unjustly procured the deposition of Eustatius the Bishop of Antiochia, they desired, that his Office might be supplied by this Eusebius: but he refusing it, the Emperor Constantine so far commended his modesty therein, that he said of him, He deserved to be made Bishop of the whole world.  
Jerome observing in this man's Commentaries on the Prophet Esay, that he swerved from his purpose, and promise, whilst in many places, he imitated origen's Allegories; He said this of him; Ita separata consociat, ut mirer cum nova sermonis fabrica in unum corpus lapidem, ferumque conjungere. He so unites things which are separate, that I wonder he doth in his new Fabric, and Structure of speech join together into one body, Stone and Iron.   

Athanasius.  
AThanasius, worthy to be immortal in his fame, as his name importeth, was born at Alexandria, and consecrated Bishop of that City in the room of Alexander deceased: this honour was conferred on him in the year 325. at which time the Churches of God were most grievously infested, and distracted with the Heresy of Arius; so that this holy man saw he was to sail in a very stormy and tempestuous sea, which made him desirous at the beginning to decline that high advancement, whereunto he was preferred. His life was not unlike unto a Comedy, his five banishments being fitly resembled to the five Acts thereof; the chief cause of his troubles (say some) was Eusebius the then Bishop of Nicomedia, a principal member of the Arian faction. For when Arius condemned by the Nicene Council, had made his appeal to great Constantine with promise never to disturb the Church's peace again, and thereupon was licenced to return unto his charge at Alexandria, where he was a Priest; This Athanasius did refuse to admit him thereto, and wrote unto the Emperor an account of his refusal, which was to this effect, Nempe quod semel damnatum haereseos ab ecclesia, non fas esset recipere, absque legitima cognitione ecclesiae, that it was not lawful to receive an heretic condemned by the censure of the Church, without the cognizance of the Church, especially when there appeared no outward symptoms of repentance and amendment from him. Now this reply from Athanasius gave the Emperor great discontent, so that he most sharply menaced the holy Bishop, if he did persist in his denial; and now Eusebius thinking this opportunity very lucky to his design, he so far improves it, that good Athanasius is most strangely traduced, many scandalous matters laid unto his charge, as if he imposed intolerable burdens on the Churches of Egypt, and as though he practised treason against the life of his sovereign: but at length being by a Warrant fetched to Constantinople, he so wiped off all these foul aspersions, that he returned with apparent testimonies of a spotless innocence; Caesar himself dismissing him, not without honour and applause.  
But yet his enemies bearing towards him implacable malice, and not satisfied with this public trial of his Christian sincerity, do not give over their furious chase, but further accuse him of other misdemeanours, as witchcraft, and murder; but the Judge appointed to hear his cause, acquitted him of all those calumnies, and once again the Emperor commends his integrity, and exhorts him to vigilancy in his episcopal function.  
But yet at length these Arians prevailing, through their importunate slanders, procured his exise to Trevers in France, where he hide his head for the space of two years and four months, with the Bishop Maximinus, neither did his sufferings end with the death of Constantine, but his two sons swaying the Sceptre after him, he was much persecuted, through the influence his enemies had upon Constantius, of whom they effected that he was three times banished, first to Rome, then into the remote corners of the east, and lastly into the deserts of Lybia.  
Thus indeed was this excellent Prelate tossed to and fro, finding no rest for his peaceable feet; no not in those halcyon days of the good Emperor Constantine, much less in the reign of Constantius, who being also removed by death, julian the Apostate succeeds in the empire, one which at first favoured both the person and cause of Athanasius, restoring to him his liberty, and attendance on his office; but in the end, he persecuting the truth, was likewise stirred up to thunder out a banishment against him: however God brought him peaceably to his haven in the days of the good Emperor's jovian and Valentinian, who were an Asylum or refuge not to him only, but likewise to all the persecuted people of God. This godly Father lived to the seventh year of Valentinian, and then rested in the Lord, anno Christi. 371.  
This was a familiar speech of his, Verberari Christianorum propium est, flagellare autem Christianos Pilati & Caiphae officia sunt, It's proper for Christians to be beaten, but to scourge them is the office of Caiphas & Pilate: he was Bishop of Alexandria forty six years, of whose most excellent endowments Gregory Naziane is the Trumpeter, who speaks thus of him in his funeral oration; Athanasium laudare idem esse, ac virtutem ipsam laudare, to commend Athanasius is to praise virtue itself. Indeed no Doctor of the Church ever endured so sharp disputes, and so bitter afflictions for the truth as he.  
Photius the Archbishop of Constantinople writing to his brother Tarasius, concerning the works of this pious Father, he thus expresses him, Athanasius in sermonibus ubique locutione clarus est, & brevis, & simplex acutus tamen & altus, & argumentationibus omnino vehemens, & in his tanta ubertas, ut admirabilis sit. Athanasius in his Sermons is clear in epxression, and short and plain, yet acute and high, in his arguments altogether vehement, and in these so great fertility, that it is admirable. Theodoret calls propugnaculum veritatis, the fortress of truth. Nazianzen, lumen ecclesiae, the light of the Church. Epiphaneus, latrem rectae fidei, the Father of the Orthodox Faith. Others, orbis oraculum, the Oracle of the world. Bishop Andrews of Winchester styles him, Athanasius the Great; great in many respects, but especially great for the Creed he compiled.  
His writings against Apollinarius do excel for grace and ornament, as also those Epistles of his, wherein he doth excuse his banishment. Possevinus saith of him, Athanasius fuit tanquam columna ecclesiae adversus omnes haereticos, Athanasius was as as it were the pillar of the Church against all heretics. And another calls him haeraeticorum Malleum, The beetle of Heretics, as one which knocked them at head by his solid and substantial reasonings; When julian the Emperor had by his Imperial Edict banished him from Alexandria, he comforted his people, and friends, whom he found lamenting his condition. Bono animo estoto filioli; Nubecula est, brevi evanescet. Be of good courage, my sons, it's but a little cloud, and will vanish instantly.  
Sixtus Senensis tells us, That Gregory a Divine, did set forth the life of this Father in an excellent Oration.   

Hilarius Pictaviensis.  
HIlarius Pictaviencis Episcopus, Bishop of Poicttiers, did shine most brightly in the Reigns of these following Emperors, Constantius, julian, jovinian, Valens, and Valentinian. He was an eloquent Preacher, and a notable Disputant; he did by his solid writings establish the dispersed Churches of Illyria, France, and Italy. We read that he was banished with many other Orthodox Bishops, by the power and Policy of the Arians, of whom he was a mighty opposer, and Antagonist; but at length prevailing with the Emperor Constantius for his return, he came back to his Charge at Poitiers in the year 360. Where he found all grievously distracted, and miserably afflicted with the Arians leaven; so that like a good and skilful Chirurgeon, he laboured to bind up the wounds, and to heal the distempers.  
He wrote twelve books of the Trinity, wherein, as jerom observes, in an Epistle of his, Ad Romanum Oratorem; quod Duodecim Quintiliani libros & stylo imitatus est, & numero. That he imitated the twelve books of Quintilian both in style, and also in number. And in that work of his he confuted the blasphemous doctrine of the Heretic Arius. Jerome tells us, that he died in the year of Christ, 372. when Valerian was Emperor: and he bestows on him this worthy Character: Hillarius Gallicano attollitur cothurno, Eloquentiae Latinae Rhodanus. Hilary is lifted up with his Gallican buskins, the Rhine of Latin eloquence. And elsewhere, the same Father styles him, Latinae Sermonis tubam, The Trumpet of the Latin tongue.  
Some say, he wrote on the whole book of Psalms, which work of his is extant in Spain: being a great reader, and studier of Origen, he is said to make use of Heliodorus a Priest, who was better skilled in the Greek tongue, than himself; Hence some do impute his misinterpretation of the Psalms (whilst in some places he leaves the Grammatical sense, and turns it into one that is Allegorical, and Anagogical) merely to his ignorance in the Hebrew language.  
Sixtus Senensis, Speaking of that work of his, and of that on St. Matthew, he gives us this account of the style of them; Stylus absque ulla artis affectatione pressus, interdum subobscurus, & ob id a simplicium fratrum lectione procul est. His style short, without any artificial affectation, sometimes dark, and obscure, and for that very reason not to be understood, or read by unskilful and illiterate men.  
'tis a commendation which Erasmus gives him. In Hilario grandi materiae parem grandiloquentiam, atque ut ita dicam, cothurnum admiramur.  
This Bishop took such great pains to purge the Churches of France of the Arian Heresy, and so far prevailed by his unwearied labours; that jerom resembles him to Deucalion, who both saw the flood of waters overflowing Thessaly, and the abating of them also: Even so this Hilarius saw in his time both the growth, and the decay of Arianism in France.  
One Fortunatianus a successor of his, wrote his life in Hexameter verse, being Bishop of Poitiers in the year 570.   

Didymus Alexandrinus  
Was an excellent Grammarian, and for his eminency in that Art, was elected Governor of the School of Alexandria. Jerome so highly extols him in his 65 Epistle, that he saith there, Se quod nescivit, didicisse a Didymo, quod sciebat, illo docente, non perdidisse. That he learned, what he knew not, of Didymus, and that he preserved what he knew, by his instruction. Nicephorus doth seem to eclipse him with a report of some errors, that he should seem to adhere and cleave to: But Socrates in his History giveth him this credit, That he was a chief Maintainer and Patron of the Nicene Faith. And Zozomene informs us, Arianis in Aegypto nihil fuisse integri, quamdiu Didymus in ea floruerit. That Arius had no hold at all in Egypt, so long as Didymus flourished there.  
This man was a great acquaintance, and an intimate familiar of Ieromes, insomuch, that that Father was greatly delighted with his society. He tells us this of him, That although he was blind from his younger days, yet he proved an excellent Geometrician, which chief requires the Instrument of sight, to the wonder of the whole World. He wrote a heavenly Book de Spiritu Sancto, of the Holy Ghost, which the said Jerome translated into the Latin Tongue, and is now mingled with his Works. He lived to the 83 year of his age, and was almost all his time desirous of privacy and retiredness.  
Jerome saith of him, See in multis Scripturae locis difficilibus, eo magistro usum. That he made use of him, to help him out in the explication of many hard Texts of Scripture. And further speaking of his Writings, he gives him this Elegy,  qui hunc legerit latinorum furta cognoscet, & contemnet rivulos, cum coeperit haurire de fontibus; Imperitus Sermone est, sed non Scientia, Apostolicum virum ipso stylo exprimens tam sensus lumine, quam simplicitate verborum. Truly he that will read him, will know the thefts of the Latins, and he will despise the rivulets, when he hath begun to drink of the fountains; he is in Speech unskilful, but not in Science, in his very style expressing an Apostolic Author, as well in the light of his sense, as in the simplicity of his words.  
Antonius a Monk, travelling in company with him to the City of Alexandria, used these or the like words to him, (as Sixtus Sinensis delivers them) Nihil O Didyme turbet te corporalium oculorum jactura, talibus enim destitutus es oculis, quibus & Muscae, & culices videre possunt, sed laetare, quod oculos habes, quibus Angeli vident, & Deus consideratur, & lux ejus apprehenditur. Let not the loss of thy corporal eyes trouble thee, O Didymus, for thou art deprived of such eyes, wherewith Flies and Gnats can see; but rejoice thou that thou hast eyes by which Angels do behold, and God is considered, and his light is apprehended. He flourished under the great Theodosius.   

Optatus  
BIshop of Milevita, appeared glistering in his Orb about the time that Valentinian and Valeus were Emperors. Morn. lib. 1. de Euchar. cap. 6. saith, that he lived paulo ante Augustinum magni in Africa nominis; a little before Augustine of great fame in Africa. He was a man well skilled in most kinds of Literature, his life was pious, and his doctrine sincere and sound. He shown himself a notable Antidonatist, and thereupon he wrote six Books for the confutation of Parmenianus; So Jerome: But now they are numbered seven, the seventh consenting in all respects with the six, so that Ierome's number is conceived to be erroneous.  
Barthius calls this man Pium, elegantemque scriptorem, & quoth in eo dignum honore summo, summum argumentandi artificem: A pious, and elegant writer, and which is praiseworthy, a most exquisite artist in arguing and disputing. Paraeus thus expresses him, Vir fuit instructus multiplici erudition, constanti pietate & doctrina sincera. He was a man well furnished with various learning, constant piety, and sound doctrine. Mr. Leigh in his Treatise of Religion and Learning, calls him that learned Bishop of Milevita.  
Whereas the Donatists of old did assert, that the Church of God was not where else, but only among them, limited unto and shut up in a corner of afric, where their Heresy prevailed; this excellent man confuted that opinion by that of the second Psalm, where God saith in a promise to his blessed Messiah, Ask of me, and I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession: Which Scripture doth evidently demonstrate the Church of the Gospel to be spread all over the whole world, and not to be restrained, as these Donatists did vainly imagine, to a particular Region.  
And whereas they affirmed likewise, That the Ordinance of Baptism was altogether ineffectual, unless some of their Ministers were in place to perform it: He, to confute them, replied, That when God made the world at the beginning, the presence of the glorious Trinity was powerful enough in operation to create Water, though none of the Donatists were then in presence: Even so (saith he) the blessed Trinity can work effectually in Baptism, although not administered by the Donatists; yea, and that it was God, the Author of Baptism, and not the Minister, which did sanctify, according as it is expressed by the holy man David, Psal. 51. Wash me, and I shall be whiter than snow.   

Basilius Magnus.  
BAsil the Great was Bishop of Caesarea in Cappadocia, his father was of the same name, and a devout Christian, his brethren were Gregory of Nyssa, and Peter of Sebasta, who conformed to him both for purity of doctrine, and piety of conversation. He was brought up at Athens, the School of the Philosophers, under Libanius his Master, where he fell into acquaintance with Gregory Nazianzen. But after a while leaving Athens, he returned to Caesarea; where being called to the Pastoral Function by the Bishop of the place Eusebius, he expounded some places of Scripture with that gravity and accurateness, that he was had in great admiration for his abilities and gifts; but at length there arising some difference betwixt him and Eusebius, he discreetly withdrew himself, on purpose to prevent a greater combustion.  
However, in the end he was constrained to return, through the Faction of the Heretics, that he might strengthen the hands of the Bishop against them. But Eusehius after a few years deceasing, this Basil was by the general consent chosen Bishop in his room. And now he was no sooner entered on his charge, but he met with many violent and tempestuous storms, raised by that tyrannous Emperor Valens against him: For he coming to Caesarea, would have forced this holy man to have closed with the doctrine of Arius, threatening his refusal with banishment and death. But Basil was most resolute, and courageous, as appears by this his gallant answer, Pueris (inquit ille) ista terriculamenta proponenda esse, sibi vero vitam eripi posse, sed confessionem veritatis eripi non posse. Those affrightments (saith he) should be proposed to children: Life indeed might be taken from him, but the confession of the truth could never be taken away from him.  
It is reported, That when he was at his devotions in the Temple, the Emperor coming with his Guard to apprehend and seize him, he was himself on the sudden surprised with such a Vertigo or dizziness, that he had fallen immediately, if one of his servants had not supported him.  
Socrates tells us in his Ecclesiastical History, (Chap. 21. of thefourth Book) That this Emperor's Son, by name Galeates, falling sick of a dangerous and desperate disease, and being given over by Physicians, Dominica his Mother told her husband, that the same night she was fearfully disquieted with horrible shapes, and dreadful visions, and that the child was visited with sickness, because of their ill usage of Basil the Bishop. The Emperor well marking the words of his Wife, at length sent for that good man, and because he would know the truth, he reasoned thus with him: If thy Faith (he meant of one substance) be true, pray that my Son die not of this disease. Then Basil answered, If thou wilt promise to believe, as I do, and to bring the Church to Unity and Concord, thy child without doubt shall live. When the Emperor refused to yield to this; Let God, saith Basil, deal with your son as it pleaseth him: and so the child presently died.  
This Father lived till the beginning of the reign of the good Emperor Theodosius, and was thought to have been the Author of Monastical life. The commendations are high, which his friend Nazianzene gives him; as who styles him, Luminare in Mundo, Doctrinae Palatium, & unus Sol inter Syderea: A Light in the World, a Palace of Learning, and as the Sun among the Stars. Suidas calls him Verum celeberrimum, & ad summum omnis doctrinae fastigium progressum. A man most famous, that had climbed up to the highest step of all Learning. Caussinus saith, That Libanius, though his Master, did prefer him before all other Authors: Erat illi unus pro centum millibus in eloquentia Basilius. And this says Erasmus also of him, Basilius, dilucidus, pius, sanus, suaviter, gravis, & graviter suavis, nihil habens affectate loquacitatis. Basil is clear, pious, sound, sweetly grave, and gravely sweet, having nothing in him of affected loquacity.   

Gregorius Nyssenus.  
GRegorius Nyssenus, Brother to Basil the Great, called Nyssen from the Church of Nyssa, whereof he was Bishop, but when he was consecrated, it is not with any certainty resolved. He joined with his Brother Basil, and Gregory Nazianzen, against the Arians, whom both with their word and pen they notably confuted. Neither was this Father more backward and slack in opposing the Heresy of Eunomius: and if we will take the word of Reverend Theodoret, this Doctor ever shown himself zealous in withstanding that, whatever it was, which was contrary to the rule and power of godliness.  
Nicephorus tells us, in his 12 Book, and 13 Chapter, That in the General Council of Constantinople, this man did supply that, which was lacking in the Nicene Creed, this clause being by him added, And in the Holy Ghost, the Lord and giver of life, who proceedeth from the Father and the Son, who with the Father and the Son together is worshipped and glorified.  
Suidas doth bestow upon him these two Characters: Gregorius Nyssenus, omni doctrina refertus, in multum profecit, & illustris evasit, ut quisquam veterum. Gregory Nyssen being stuffed full with all Learning, profited so much therein, that he was judged as famous as any of the Ancients. And again the same Author calls him, Eloquentissimum, & multiplici eruditione praestantem: Most eloquent, and excelling in variety of Learning.  
And Caussinus gives him this following Elegy, Quid Gregorius Nyssenus, & Caesarius? Num ipsi Gregoriorum fato aureum flumen orationis fundunt? This man's Brother Basil, being prevented by untimely death from finishing his Commentaries on the six day's works, Socrates tells us, That this Gregory completed them, and made them perfect.  
These were the eminent and remarkable say of this Father: He said concerning Sin, That although the Serpents which stung us were not here slain outright, yet their venomous stings could not mortally wound us. And concerning Pilgrimage, he said, That a Pilgrimage from the Lusts of the Flesh to the Righteousness of God, and the Sanctification of the heart, was only acceptable to God, and not a journeying from Cappadocia to Palestina; and that God would give a reward in the world to come, only to things done in this world by the warrant of his own Commandment. Leo the Emperor called this Father Dulcem & illustrem Ecclesiae fontem, The sweet and illustrious fountain of the Church. He was elder Brother to Basil, but died after him.   

Gregorius Nazianzenus.  
GRegorius Nazianzenus, was born at Nazianzum, a town near to Caesarea in Cappadocia, where Basil the Great was Bishop, who out of a desire he had to learning, went to Athens, to employ his time there in the study of the Arts; whence returning home, he was Baptised about the twentieth year of his age, and after that giving himself up to the study of the Christian Religion, he was at length urged by his father to take upon him the Ministry, and to assist him being then aged in the execution of his pastoral charge.  
Yet his parents after a while deceasing, he left his Country for some years, and lived private; but coming afterwards to Constantinople, he preached in the Church of Anastasia, all the other Oratories of the City being taken up, and filled by the Arians.  
And here is one thing to be noted, that though so eminently learned and pious a man, as was this Nazianzene, was then present, yet the General Council held there at that time, preferred one Nectarius, a Noble man of Cilicia to the Bishopric of Constantinople before him: a man which was at that time but a Catechumenus, and never before advanced to any Ecclesiastical preferment, overpassing this great Doctor, and overlooking this great light.  
And here it was, that he fell into controversy with Apollinarius the Heretic, who was so impudent, as to accuse Nazianzene of sedition before the Magistrate, but the Bishop did very fairly acquit himself of the crime. It is said of this grave and holy man, quod solus post Johannem Evangelistam, Theologi nomen meruit. That he only after john the Evangelist merited the eminent title of Divine.  
There happening dissensions amongst his fellow Bishops, he withdrew himself for retirement to his Father's Country Farm house, as being weary of all public congressions, whereof he seldom saw any profitable issue, by reason of the ambition of the disputants.  
He lived all his life time unmarried, and died not under the 90th. year of his age, in the year of Christ 384. he wrote much against those Heretics, which either did impugn the Divinity, or Humanity of our Lord, and he was likewise most vigorously active against the Heathenism of the Gentiles in those two invectives of his, wherein he chastiseth that Apostate julian, who would needs be a restorer of Paganism.  
jerom owns this holy Father for his Master, 〈◊〉 quo Scripturas explanante didicit; From ●…om, as his interpreter, he learned the Scriptures. And ●s this learned man did admire Basil, so did Basil him, as appears by this Elegy he gives him. Vas electionis, & puteus profundus os Christi Gregorius. Now for this man's speech, it seemed (as Suidas saith) to come near to Polemons, or to Isocrates, so says Erasmus, as also it was not unlike to Ambrose.  
Erasmus speaking of his piety, he tells us, that it did ex aequo propemodum certare cum facundia; It was even as eminent, and illustrious as his eloquence; and the commendation which Bellarmine gives him, is, quod sapientiam mirificie eum eloquentia copulavit. That he marvellously coupled his wisdom with his eloquence.   

Epiphanius.  
EPiphanius, Bishop of Salamine in Cyprus, was instructed in learning by certain Monks in Egypt, from whence he went into Palestine, living there a Monastical life, and improving his time in the study of Philosophy, so that in few years his proficiency therein was mightily increased, and advanced.  
He wrote a book in confutation of no less than 80. Heresies, which is called his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wherein is also comprehended, a History from Christ even to his own times. He flourished in the reigns of the Emperor's Valens, and Gratian, being Contemporary with those grand Lights of the Church, Basil the Great, Gregory Nazianzene, john chrysostom, with the latter of which, he had a sharp contention about the writings of Origen, which Epiphanius would have condemned as Heretical at the Synod of Constantinople, but chrysostom withstood it: in which bickering of theirs, this happened worthy of admiration; That one was a true Prophet to the other: Epiphanius presaging the deposition of chrysostom, and chrysostom the sudden death of Epiphanius, both which were accordingly accomplished; the one being afterwards deposed, and the other dying in his return to Cyprus. Suidas saith thus much of this man's works: Quod a doctis ob res, ab indoctis propter verba leguntur: and jerom said the like. That they are read of the learned for their matter, and of the unlearned for their words.  
His Panarium is styled by another, Vniversae antiquitatis Ecclesiasticae promptuarium, A Cellar, or Storehouse of all Ecclesiastical Antiquity. He was master of five learned tongues, and thence it was that jerom honoured him with this Epithet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Augustine adds this Elegy, Apud Graecos inter magnos habitus, & a multis in Catholicae fidei sanitate laudatus. With the Greeks he was reputed among the great ones, and commended by many for his soundness in the Catholic Faith.  
And yet Drusius fastens many an error on him. lib. 4. observat. cap. 21. Epiphanium scimus omnes in multis graviter hallucinatum. We all know that Epiphanius grievously erred in many things.   

Ambrose Mediolanensis.  
AMbrosius Mediolanensis Episcopus, the Bishop of Milan, being Lieutenant of the Province, was chosen Bishop of the City by the unanimous consent of the people, and therein confirmed by the Emperor Valentinian; he was high in the affections of five most noble Princes, Valentinian the elder, Gratian, Valentinian the younger, Theodosius the great, and Honorius: he was a man of great fame amongst the eastern Churches, and very intimate and familiar with Basil of Caesarea, and other eminent and famous Doctors, even as the inscriptions of his Epistles to divers of them, do insinuate.  
He baptised Augustine, and was likewise his master: before he was Bishop of Milan, he governed Liguria, he wrote many excellent books, which deserved those characters that the learned have given him. Erasmus saith thus of him, Ambrose juxta nomen suum vere coelesti manat Ambrosia, dignus quisit, quod dicitur Ambrose, hoc est immortalis, non solum apud Christum, sed etiam apud homines. Ambrose according to his name doth truly flow with heavenly Ambrosia, who is worthy to be what he is called, Ambrose, that is immortal, not with Christ only, but with men also.  
It's Augustine's commendation of him, ejus eloquià strenue ministrant adipem frumenti divini, & laetitiam olei, & sobriam vini ebrietatem, his eloquent speeches do stoutly administer the fat of divine breadcorn, and the joy of oil, and of wine a sober drunkenness; one of the Latin Poets speaks his worth in this following distich. 
Cedite doctores Romani, cedite graii  
Nescio quid majus nascitur Ambrosio!   
Theodosius the Emperor being suspended from the Sacrament by this excellent Prelate, because he came to it with the guilt of blood upon his soul, (for being angry with the inhabitants of Thessalonica, he had caused seven thousand of them to be slain, having drawn them together for that end to a Stage-play) he said of this Ambrose, Neminem se nosse, qui vere sciret episcopum gerere, praeter unum Ambrosium, that he did not know any man, that truly knew how to behave himself like a Bishop, besides Ambrose. He died in the year of the Lord 398. aged 64 years.   

Hieronymus.  
HIeronymus was brought up at Rome in the time of Pope Damasus, & flourished in the Church about the year of Christ 390. providence so ordering, that there should arise such shining lights at that time when the Church was pestered with the heresies of Arius and Pelagius, there being no less than ten or twelve, which in that short tract of time presented themselves to oppose them, among which this Father was one of the chiefest.  
He was a great traveller, and had compassed the greatest part of Europe, that he might have conference with the learned of that age; at length returning to Judea, he seated himself about Bethlehem, where he composed most of those works we enjoy at this day, and there he died full of days, in the year of Christ 416. and in the 12 of the reign of Honorius.  
The learned of latter times have highly extolled his repute and fame. Hieronymus blandum facundiae nomen, & summis in omnibus artifex, saith Caussinus, jerom a pleasant name of eloquence, and in all things the best artist: Barthius gives him this Elegy, Hieronymi ingenium hoc fuit, ut conscius sibi profundissimae eruditionis paucis dicere plura, & salem quendam acuminis relinquere velit in animo legentis; this was Ieroms wit, that being conscious to himself of his deep learning, he would speak much in few words, and leave a relish of his ingenuity in the mind of the Reader. Augustine is very spa●ing of speaking in his praise, because he lived in his time, and was his scholar.  
But Henisius doth of late break out into admiration of him, Quo tandem modo, aut quibus ego verbis (tuam maxim Hieronyme) ingentem simul pietatem ac facundiam describam! After what manner and with what words (O most great Jerome) shall I describe thy vast piety and eloquence; how shall I express and declare thy skill, which was so admirable in all tongues, and in all antiquity and Philosophy; this Henisius speaks, and much more of him in one of his orations: they writ that this man of all the Fathers only had knowledge of the Hebrew tongue.  
When he was at Rome he grew into acquaintance with some of the honourable Ladies there, as Marcelia, Sophronia Principia, Paula, and Eustochium, to whom he opened many difficult and knotty texts of Scripture, for he was then a Priest: after he left Rome, as he journied to Palestine, he acquainted himself with those three Doctors, Epiphanius Bishop of Cyprus, Nazianzene and Dydimus, yet he was more addicted to an Eremetical life then to society.  
Erasmus in his Preface to Hilarius, having made mention of this Father, he subjoins this testimony, quo viro nihil habet orbis latinius, & doctius vel sanctius, than which man, the world hath nothing more Latin, and more learned, or more holy; Austin also speaking of his elegant speech, saith thus, cujus eloquium ex oriente in occidente instar lampadis resplenduit, whose eloquence, like a Lamp, did shine out of the east into the west.  
Yet this Father was not altogether free from errors. Concerning the world's creation, it was his opinion, that the Angels those spiritual creatures were made long before the visible world, and where he writes against jovinian, he doth not entertain so honourable thoughts of marriage as doth become him, for he seems there to dislike of second marriage, which the Apostle alloweth of, because the bed is undefiled, and also an expedient against unlawful burning.   

Aurelius Augustinus.  
Aurelius' Augustinus, the most doctrinal in his writings of all the Ancient Worthies, was an African by birth, whereupon the learned Bishop Andrews calls him, Decus Africa, The glory of Africa. He is not to be accounted as the last of the pious Fathers; who having been instructed in Rhetoric at Carthage, was at the beginning a complier with the Manachees. His life for the greater part of it, is written by his own pen in his confessions. Afterwards being baptised by Ambrose, he returned into the right way, and succeeded Valerius in the Bishopric of Hippo, about the year of Christ, 390.  
The coversion of this man was in this manner. Having read the life of Antonius the Eremite, as well as heard the Sermons of Ambrose, and being therewith wonderfully moved, and affected, he began to disrelish his former conversation, which he had wasted in the vanities and pleasures of sin, and going into a Garden with his friend Alipius, there he fell to bemoan with tears the abominations of his youthful days, wishing the time now at hand, that his soul should be watered with true converting grace: And as his heart was thus melting into penitential sorrows, he heard a voice say to him, Tolle & lege, Take up the book, and read; and again, Tolle & lege, Take up the book, and read, for he had his Bible in the Garden with him, and seeing no body there, he then perceived, it was an admonition and a word to him from Heaven, whereupon he opened the book, and the first place he lighted on, was Rom. 13.13, 14. Not in gluttony and drunkenness, not in chambering and wantonness, not in strife and envying, but put ye on the Lord jesus Christ, etc. At the reading whereof, he was so far transported, that he resolved to become a convert, and so to live, as to show forth the fruits of a good reformation.  
He maintained Disputations with very many Heretics, as the Arians, the Manichees, the Donatists, and the Pelagians, whose unsound devices he gravely confuted, and so stood up for the defence of the Christian Truth, as if he only of all men were called to that employment.  
When the city of Hippo was straightly besieged by the Vandals, he was therein enclosed, but yet died peaceably before it was taken, in the third month of the siege, and in the year of Christ 433. being aged 76. years. I shall not let him pass without his deserved Encomiums. Erasmus speaks thus of him; Eximius Pater inter summa Ecclesiae ornamenta, ac lumina Princeps. An excellent Father, amongst the great Ornaments and Lights of the Church the chief. And thus doth also Sarisber: Doctor ille Ecclesiae, cujus nemo satis memor esse potest. That Doctor of the Church, of whom no man can be enough mindful.  
And not to omit that of Ludovicus Vives, Fuit in illo vira studium uberrimum, cognitio Scripturarum Sacrarum exactissima, judicium acre, ac extersum, Ingenium ad miraculum arctum. He is so deep in some of his works, that Jerome in one of his Epistles doth not stick to call him the most obscure expositor of the Scripture. Yet this man, that he might descend to the capacities of the unskilful, and rude multitude, he would frequently speak Barbarismes, having this expression often in his mouth, Malo ut me reprehendant Grammatici, quam ut non intelligant populi, I had rather Grammatians should reprehend me, than the people should not understand me.  
Our learned Whitaker speaking of him, saith, quod magnum est ejus in Ecclesia nomen. That his name is great in the Church. There is one thing which he himself would have all readers to observe in his works, 'tis the fourfold distinction of Time, wherein they were written. Some of them he wrote when he was Catechumenus, and so are inflated, and puffed up with with secular learning. Others, when he was but newly baptised, and but a beginner in the study of Theologie: others, when he was Presbyter, and therefore more exact than the former; and lastly, others, when he was chosen Bishop, and so most elaborate and excellent of them all. These distinctions of Time would this Father have every reader take notice of, that they might thence see his proficiency in Sacred learning, and thereby might be the more easily induced to excuse him, seeing he makes amends in his latter works, for the imperfections of his former ones.  
Of all his works, his Retractations and Confessions do bring most honour to him, the one being a meek acknowledgement of his Errors, or Lapses of judgement, the other a confession of his Falls, or Lapses of his life.  
Of all his Commentaries on the Holy Scriptures, those which be hath written upon the Psalms are most disliked, whereupon one of the learned saith of him, nunquam infelicius in Scriptures Sanctis versatus, quam in psalmorum enarratione.   

Cyrillus Alexandrinus.  
CYrillus Alexandrinus, so called, because Bishop of Alexandria, and in distinction to another of the same name, Bishop of jerusalem: He flourished about the year of Christ 433. in the reign of Theodosius the younger. There was great strife and contention about choosing of this man Bishop; some were for one Timotheus, and the principal man or head of that party was Abudatius, the Captain of the Garrison, who laboured might and main to cross the choice of this Cyrillus, and to further the election of Timotheus.  
Yet notwithstanding all opposition, Cyrils' party prevailed, and carried it; who being invested with his Episcopal Jurisdiction, did take more state upon him, than any of his Predecessors ever did before him: For there happening a combustion betwixt the Jews and the Christians in that City, this Cyril would not stoop so low, as to make his complaint to Orestes the chief Governor, and to crave justice of him against the wrong doers, but usurping to himself the Office of a Magistrate, he set upon those Jews, and spoiled them of all their goods, which caused a great breach betwixt the Deputy and the Bishop, insomuch that five hundred Monks of Nitria came out of the Wilderness, to side with Cyril their Prelate; and one of them, by name Ammonius, wounding the Governor in the scuffle, was thereupon apprehended, and forthwith condemned and executed: whom Cyrillus enroled for a Martyr, and changing his name, called him thenceforth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Wonderful.  
He contended against Nestorius the Bishop of Constantinople, whom the Council of Ephesus had condemned for an Heretic. He refuted the Errors of the Arians and Eunomians. He died in the year of our Lord 444. after he had sat in the Chair of Alexandria 32 years.  
Nicephorus tells us, That this Cyrillus did exercise an hostile hatred against chrysostom, for no other cause, but because he did descent in his judgement from the opinion of his Uncle Theophilus. Niceph. lib. 14. cap. 27. Anastasius calls him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Seal of the Faith of the Fathers. Leo the Emperor equals him to Athanasius, Basil, Nazianzen, Nyssen, and chrysostom, for eminency of exploits, as their fellow, Constit. 88 Nicephorus in his 14 Book and 14 Chapter, speaks thus of him, Ad certamina natum, nullam prorsus haeresin grassari passum fuisse. That being born for conflicts and debates, he would not suffer any heresy to spread. Bellarmine affords him this Elegy, Cyrillus vir fuit sanctissimus, & doctissimus, at praesertim circa mysterium incarnationis Dominica a Deo doctus. Bell. de Script. Eccl. pag. 210. Cyril was a most holy and most learned man, but taught of God especially about the Mystery of our Lord's Incarnation.   

Johannes Chrysostomus.  
IOhannes Chrysostomus, whom Montacutius calls Patrum disertissimum, & in Scriptures enarrandis Graecorum principem, The most eloquent of the Fathers, and in the unfolding the Scriptures, of the Greeks the chief, was born at Antioch of a Noble Family, his Parents names were Secundus and Anthusa; so Sixtus Senensis tells us. He learned Rhetoric of Libanius, and Philosophy of Andragathius, and Theology of Diodorus the Bishop of Tarsus. He was a great admirer of Aristophanes, whose Comedies he would usually put under his Pillow; whence, some say, he sucked his admirable eloquence.  
He made so great progress in his Studies, that he was the wonder of all that heard him. After he was baptised, he altogether spent his time in searching the hidden sense of the Scriptures, and first he was appointed Lecturer at Antioch, and last of all Bishop of Constantinople, having with that many Churches of Thrace, Asia and Pontus committed to his jurisdiction.  
He used great freedom of speech, as one that would neither seek the favour, nor dread the power of any. He was much envied and hated by the false Brethren, who made it their work to load this zealous man with slanders and reproaches, especially Theophilus the Alexandrian Bishop, who was indeed the cause of the dissension betwixt him and Epiphanius.  
He was likewise persecuted by the Empress Eudoxia, which prevailed with her husband for his banishment; but being recalled again by Arcadius, when it was expected he should become much more sparing, and less bitter in his Sermons, he persisted still in his reproving of the Empress; whereat her husband much incensed, exiled him again to Pontus, where being surprised with an head-ache, and falling ill of a Fever, he concluded his life in the year of Christ 407.  
The Eulogies of this Father are transcendent. Suidas thus applauds him, Lingua ejus Nili cataractis uberior, nemo certa ab omni aevo tanta dicendi copia affluxit quanta solus ille abundavit; & solus absque fuco aureum & divinum illud nomen est consecutus. Numerum scriptorum ejus recensere, non est hominis, sed Dei potius, omnia scientis. His tongue more plentiful than the sluices of Nilus; never did any in all ages flow with so great a stream of eloquence, as he alone hath abounded; and he only hath without falsehood obtained that golden and divine Name. To reckon up all his writings, it is not in the reach of man, but rather of God, who knoweth all things.  
Caussinus styles him, Theatrum quoddam divinae eloquentiae, in quo Deus abunde videri voluit, quid possit vitae sanctitas cum vi dicendi conjuncta: A certain Theatre of divine eloquence, in whom God would abundantly manifest, what sanctity of life was able to effect, being joined with the fo●…e of clocution. Another allows him this Epithet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Golden-word chrysostom.  
Theodoret in Photius his Bibliotheca, thus elevates this man, O egregium post mortem ducem! O Tristem etiam hostibus post sepulturam militem! O Lyram omni harmonia praeditam morte jam solutam! O Theatrum tanto Tibicine or batum, etc. O egregious Captain after death! O Soldier, sorrowful to thy enemies after burial! O Harp, endued with all harmony, now broken by death! O Theatre, deprived of so great a Minstrel, etc.  
Sixtus Senensis speaking in the commendation of his Tongue, he tells us, That Libanius himself, the Master of this chrysostom, did exceedingly admire the fluency and grace thereof; and to that purpose he presents us with a shor● Epistle written to him by Libanius, wherein he highly extolleth his Attic eloquence.   

Leo Primus.  
Lo Primus was by Nation an Italian, born i● Thuscany, and chosen Pope about the 3● year of Theodosius, and the 16 of Valentinian He sat in the Chair near 21 years. He procure a Council to be called by the Emperor Theodosius against the Heresy of Eutyches, which had in that age spread itself, and infected the Church of God: but yet it so fell out by the subtlety of Dioscorus the present Bishop of Alexandria, that this foul error was rather strengthened in that Council, than weakened, and rather ratified, than suppressed.  
Among this man's Canons, and Papal Decrees, none is more worthy of praise, than his Edict against selfseeking ambitious men, who affect continually superiorities & advancements. He ordered, that such should be deprived of all manner of dignities and preferments, as well Offices of lower degree, as higher and more sublime; of inferior ones for their pride, because they had so scornfully despised them; and of the higher ones for their presumption and ambition, because they had so greedily affected them.  
Sixtus Senensis styles this man, In divinis Scripturis eruditissimum, & in declamandis homiliis facundissimum, Most learned in the Scriptures, and most eloquent in his Homilies. He wrote many Epistles, some to the Emperors, others to Councils, others to the Churches of divers Provinces; but of them all, that Epistle which he wrote to Flavianus Bishop of Constantinople, wherein he impugned the blasphemous opinion of the Heretic Eutyches, is preferred for its singular excellence.  
Pareus speaking of his writings, saith thus of them, In scriptis ejus elucet summa vis Ingenii, & mira in repellendis haereticorum ictibus dexteritas: There sparkleth in his writings a notable vigour of wit, and a wonderful dexterity in repelling the strokes of Heretics. He laboured (as many of his Predecessors had done before him) for the Primacy of the Roman Chair, but with much more craft and cunning; whence Chamierus gives him this suitable character, Leo Magnus primus fuit Episcopus Romanus, & quidem ambitiosissimus.  
When Attilus King of the Huns fell in upon Italy, and wasted most part of it, and was approaching with his bloody Army to Rome itself, with a full purpose to destroy it, this man with one of the Consuls, and part of the Senate, wen● forth to meet him; and so far he prevailed by his insinuating Rhetoric, that he persuaded him to spare the City, beyond the expectation of all men.  
And after this, when Gensericus, that Tyrant of the Vandals, and great persecuter of such as were sound in the Faith, came with his displayed Banners against Rome, being wooed thither by Eudoxia, to revenge the death of her slain husband Valentinian the late Emperor; he so wrought upon him by his conquering eloquence, that he was content only with the spoils and plunder of the City, altogether abstaining from slaughter and bloodshed.  
No marvel then, if Trithemius style this Pope, Primum Ecclesiasticae dictionis Tullium, sacra Theologiae Homerum, Rationum fidei Aristotelem, Autoritatis Apostolicae Petrum, & in Cristiane pulpite Paulum. The first Tully of Ecclesiastic speech, The Homer of Sacred Theology, the Aristole of Reasons of Faith, the Peter of Apostolical Authority, and the Paul in a Christian pulpit.  
In this man's time those horrible earthquakes were assuaged, which had ruined so many eminent Towns and cities. The Papists do attribute some miracles to him, as they have done to some other Popes before him.   

Theodoretus.  
THeodoretus, the Bishop of Cyrus in Syria, was the Scholar of chrysostom, of whom he was instructed both in Philosophy, and Theologie: he wrote an Ecclesiastical History, comprising the beginnings of the Arian Sect, and the contentions of the Church, from the first year of Great Constantine to the beginning of the Reign of Theodosius, which in all contains the space of an hundred and five years.  
He had conflicts with the Heretic Eutyches, not only with voice, but with style also. It's reported that his Mother being aged, and as it were past hopes of having a child, the Monks of Syria prevailed by their prayers for his Nativity, who, as soon as he was borne, was forthwith consecrated to God; Caussinus joining him with Clemens and Cyrillus, thus speaketh of him Clemens Alexandrinus, Cyrillus & Theodoretus inter eloquentes summe docti, inter doctos summe eloquentes. Amongst the Eloquent wondrously Learned, amongst the Learned wonderonsly eloquent.  
This man was Anathematised by Dioscorus of Alexandria, and unjustly deposed from his Bishopric, because he consented with Flavianus of Constantinople in the condemnation of the Eutichian Heresy; he is said to have written a deprecatory letter to Pope Leo for his restitution unto his Episcopal jurisdiction.  
Dalleus styles him, virum sui seculi eruditissimum; The most learned man of the age he lived in. Illyrius says of him, Quod instructus Ingenio excellentissimo, & ad omnis generis disciplinas percipiendas capacissimo fuit, that he was furnished with a most excellent wit, and most capable of all manner of learnings.  
He was Cyrilli 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Contemporary with Cyrillus, with whom he had some sharp disputes, about the acts of the first Council of Ephesus, wherein he was present; and afterward he was called to the Council of Chalcedon. Pareus saith, that he died not very Aged; but Sixtus Senensis tells us, That he was a very old man before his death, his dissolution happening about the year of Christ, 450.   

Junilius Afer.  
IUnilius Afer, was a Bishop in Africa, the city's name is not known certainly, where he exercised his government. He lived (saith Sixtus Senensis) under the Reign of Theodosius the younger, about the year of our Lord, 440. he was intimate with Primasius the learned Bishop of Utica, and the Disciple of Augustine. By whose persuasions, and encouragements, some say, he did collect those Explanations upon Genesis, for the instruction of such, as were unskilful and unlearned in the Scriptures, which work of his he dedicated to the said Primasius. Some report that he wrote other Treatises, but Trithemius makes mention that the never saw any other but this.  
I meet with two Characters bestowed on this man, the one is from Trithemius, who styles him, Virum in Sacris Scripturis valde doctum, inq secularibus disciplinis sufficienter instructum, sensu profundum, eloquio dulcem, & ornatum. A man very learned in the Holy Scriptures, and sufficiently instructed in humane disciplines, deep or profound in his sense, sweet and comely in his expression.  
The other Elegy, and much of the same sound, is from Sixtus Senensis, who calls him, virum bonis artibus in seculo eruditum, & in Scriptures Sanct is peritissimum, eloquio brevem, & sensu acutem. A man learned in the liberal arts, and most skilful in the sacred Scriptures, short in expression, and acute in Sense.  
Some say, that that little Commentary on the first Chapters of Genesis is none of this junilius his, but that reverend Beda is the author thereof, because it quotes Gregory, and is reckoned among the works of Bedae. Bel. de Scrip. Eccles. in junil. p. 246.   

Salvianus.  
SAlvianus was Bishop of Marseilles in France, styled by Sixtus Senensis, Episcoporum sui temporis Magister, The Master of the Bishops of his time: he lived about 460. years after Christ, or as some others will have it, 480. It was about the time, when the Northerly people of Goths came down into France and fearfully overrun it, which sad opression causing the people of those parts to doubt of God's Heavenly Providence in the world's government, gave occasion to this learned Prelate to write that good and excellent book of his, De gubernation Dei, wherein he showeth that it is a just, and tighteous thing with God to punish sinful men, which knowing well what they are to do, are yet negligent performers of their duty; which little work of his he dedicated to Salonius, who was at that time Bishop of Vienna.  
Trithemius calls this man, Virum in divinis Scripturis eruditissimum, & in secularibus literis sufficienter instructum, A man most learned in the holy Scriptures, and sufficiently skilled in humane and secular learning; agreeing with that of Sixtus Senensis, Divina & humana literatura copiose instructus.  
The foresaid Historian speaking of his Epistles, saith of them, that they are Sale sapientiae conditae, seasoned with the salt of wisdom.  
And Sixtus Senensis, in reference to all he hath written, tells us, Quod scripsit Latino candido & succincto sermone, multa laudatissima opuscula; That he wrote many commendable works in the Latin Tongue, both candidly and succinctly. He was the Master of Veranius and Salonius, both of which were also Bishops: So Gennadius reports in his de viris Illustribus.   

Prosper of Aquitain.  
Prospero of Aquitain, so called, (not as some think from his Bishopric, for he was Bishop of Rheims, but from the place of his nativity, he being an Aquitain by birth) lived about the year of Christ 460. in the Reign of Leo Augustus; he wrote excellent Tractates, his Sentences are met with among the Works of Augustine. He shown himself a most fierce and sharp impugner of the heresy of Pelagius. Besides his Theological writings, he was the Author of a Chronologie, mentioned by Gennadius. He succeeded in his Episcopal See to the Bishop Faventius.  
Trithemius thus w●ites of him, Prosper Episcopus Rhegiensis, vir in divinis Scripturis eruditissimus, & in secularibus nobiliter doctus carmine excellens, & prosa, eloquio disertus, sensu profundus, ingenio subtilis, assertione nervosus, vita & conversatione sanctissimus apparuit. Prosper the Bishop of Rheims, appeared to be a man most learned in the divine Scriptures, and nobly instructed in things that were Secular, excellent both for verse and prose, eloquent in speech profound in sense, subtle in wit, sinewous in assertion, and holy in life and conversation.  
He wrote a book de Ingratis Of Unthankeful men; by which name he always meant the Pelagians, which sprung up out of the ashes of that Arch-heretick Pelagius: So Bishop Usher writes in his eighth Chapter de Primord. Britan. Eccles.  
Bellarmine saith this of him to his honour, Quod multa praeclara scripsit pro gratia Dei contra Pelagianos: That he wrote many excellent things for the grace of God against the Pelagians; Seque Augustini discipulum, & defensorem acerrimum demonstravit; and proved himself to be a disciple, and most sharp defender of Augustine.  
Sixtus Senensis styles him, Virum acris ingenii, dictionis pressae, & nervosae, & elegantis; A man of a piercing wit, of a brief, sinewous, and elegant elocution.   

Petrus Chrysologus.  
PEtrus Chrysologus was Archbishop of Ravenna, born of Noble Parentage, styled by Sixtus Senensis, Vir tam vitae sanctitate, quam omni eruditionis genere excellens, A man excelling as well for sanctity of life, as for all kind of learning. He was instructed in Christian literature by Cornelius a certain Bishop, and advanced by Pope Sixtus the third, to that eminent dignity at Ravenna.  
In this man's time, there were two Councils summoned; the one by Coelius Symmachus the Pope, the other by Theodoricus the King of the Ostrogoths; the one sitting at Rome, and the other at Ravenna. This Prelate was called to both: And besides, he delivered Letters to the Council of Chalcedon against the heretic Eutyches; which Letters are yet extant. He had the name of Chrysologus given him, because he was so near in conformity to chrysostom, there being in both of them par phrasium majestas, a like majesty of phrase.  
In the Epistle prefixed to this man's Sermons, you have this commendation bestowed upon him, Si cum hoc quosdam Neotericos, aut commentatores conferas Pigneum Atlanti comparare videaris: If you confer any of your neoterics or late Commentators with this Author, you may seem to compare a Pigmy to Atlas.  
Sixtus Senensis, speaking of those hundred two and twenty Sermons preached by this Prelate, he doth thus express them, Breves quidem, sed sensus gravitate venerandes, candore sermonis, venustisque verborum flosculis amaenos, argutis quibusdam sententiolis naturali quadam facilitate fluentibus jucundos, & validis quibusdam affectibus interdunt verbis tragicis expressis admirandos. Short Sermons indeed, but yet for the gravity of sense, venerable; for candour of speech, and beautiful flowers of words, delectable; and for witty sentences, flowing with a natural facility, pleasant; and for strong affections, expressed sometimes with tragical words, admirable.  
He died about the year of our Lord 500 when he had governed the Church of Ravenna 60 years.   

Fulgentius.  
FUlgentius an African, & a Citizen of Carthage, appeared soon after Prosper, about the year of Christ 500 He was Bishop of Rusp in afric, and in his time had hot contentions with the Arians, condemned long before by the General Council of Nice. He confuted those which asserted the doctrine of , approving himself a puissant maintainer of the servitude of man's will to Sin and Satan, which he had received from Augustine, or rather from the Scriptures. He was Bishop of that Church near twenty five years, and died piously in the year of his age 65. He flourished under Anastasius the Emperor, and Thrasimundus the King of the Vandals.  
In his life he shined with transcendent humility and sincerity, detesting nothing more, than pride & luxury: He abstained from flesh, feeding altogether upon herbs and eggs. He did wear only one garment both in Summer and Winter; this being a usual saying with him, Corda potius quam vestimenta mutanda esse, That men's hearts were rather to be changed than their garments. He was so far from harbouring of wrath against any of his enemies, that being extremely injured by one Felix an Arian, and thereupon counselled by his friends to seek a remedy at Law, he sweetly replied to them, Christiani esse non ulcisci sese, Deum enim ulturum injuriam suis illatam: That its the Christians duty not to avenge himself, for God is the avenger of his children.  
In the time of his sickness, his Physicians advising him to bathe much, he replied, Putatisne balnea hominis mortalis fata impeditura? Do you think that baths will hinder the death of a man by nature mortal? And he would have these words very often in his mouth Domine hic da mihi poenitentiam, postea indulgentiam, Lord give me here repentance, and afterwards indulgence.  
Vossius calls this man, in allusion to his name, Fulgentissimum Ecclesiae sydus, The most brightsome star of the Church. It's said of him by Gomarus, Quod sententiis Augustini adeo delectatus erat, ut eas pluribus in locis, non tam imitatus sit, quam expresserit, That he was so far forth delighted with the sentences of Augustine, that he did not so much imitate them, as to the very life express them.  
One takes notice of some of his writings, that they are thorny, sharp, and piercing, quasi aculeos in verbis inservisse visus esset, as if he had implanted stings in his words. This is noted chief in his Mythology: whereas (as the same author well observeth) alia pie quidem, & Christiane scripta non tam horrida sunt, other of his Works being piously and Christianly written, are not so rough.  
He was banished with an hundred more African Bishops into the Island of Sardinia, by Thrasimundus the King of the Vandals, which might be the occasion of so much gall in some of his Treatises.   

Gregorius Papa.  
GRegorius Papa, called Gregory the Great, he was constituted Bishop of Rome after Pelagius, drawn (as it were) into the Chair by constraint. He was a Roman by birth, the first of the Popes (saith one) that discovered an humble and lowly mind, who would be called Servus servorum Dei, The servant of those which serve God. He was wonderfully averse to that great and proud Title of Ecumenical, or Universal Bishop, boldly saying, In istud scelestum vocabulum consentire, nihil aliud esse, quam fidem perdere, That to agree to that wicked denomination, were nothing else, but to destroy the Faith. He ever did acknowledge himself the Emperor Mauritius his Subject. He maintained disputes with the Jews, and against Heretics. He confirmed by public Decrees, these four Councils, of Nice, of Constantinople, of Ephesus, and of Chalcedon.  
He sustained many afflictions by the Longobards, who had with violence entered Italy, and wasted many of the Churches. He wrote many books, which were consumed after his death by them that hated them, a few only being preserved through the intercession of Petrus Diaconus. He died in the year of Christ 606. he is said to have countenanced Images in Churches, although we find no such toleration in the writings of former Fathers: but no wonder, if being a Monk, he was a Patron of Superslition and Idolatry; yet Barthius gives him this character, Ejus Homiliae mirifice bonis rebus plenae, & exemplar sequentium seculorum doctoribus, His Homilies are wonderfully full of good things, and as a copy set for the Doctors of the following ages to write after. Nay, Erasmus calls him simplicem & pium. And again says he, In Gregorio pluram nulloque fuco picturatam sanctimoniam agnoscimus; We acknowledge in Gregory pure sanctimony, and painted with no false deceitful colour.  
But Martin Luther doth not without some colourable grounds disparage him, whilst he hath this passage in the 49 Chapter of Genesis, Gregorium admodum tenuiter cognovisse Christum, & verbum Evangelii: That Gregory knew Christ, and the word of his holy Gospel very slenderly. The successor of this Pope, Sabinianus by name, out of spite and spleen to his memory, endeavoured the destruction of all his Works: Of which Sabinianus we read, that he was the first Inventor of the use of Bells, and of Lamps perpetually burning.   

Isidorus Hispalensis.  
ISidorus Hispalensis lived in the year of the Lord 630. and died in the reign of the Emperor Heraclius: Gesner saith, that he wrote a Commentary almost on all the Scripture, besides he wrote a book, De ortu, & obitu Sanctorum, Of the birth and death of the Saints, and of the Nativity, Passion, and resurrection of our Saviour, together with many Philosophical Treatises; as of Astronomy, Cosmography, and Grammatical learning; moreover he wrote two books of Epistles, to several persons contemporary then with him. john Gerson doth affirm that the acts of the Councils were collected by this Isidore.  
Sixtus Senensis saith, that this man was conceived to have been the Disciple of Great Gregory. Our Bishop Downham having an occasion to mention him, tells us, that he was Archbishop of Seville in Spain, and one of the most learned writers, which have been in the Church within these thousand years. He is said to have could, and gathered out of the immense writings of the ancient Fathers, innumerable volumes of all Arts, and Sciences. To him in regard of his great Sanctity of life, Annual honours on the sixteenth of january are decreed. Hildephonsus composed a Catalogue of his works. This Isidore was called Isidore junione, or the younger Isidore, in distinction to another of that name, called Isidore Pelusiota, who flourished about 450. years after Christ, and was the disciple of john chrysostom.  
He wrote a hundred and thirty Greek Epistles now extant (as some writ) in the Vatican Library, wherein he did explain the deep mysteries of the Christian Religion. Cardinal Baeronius has inserted into his Annals an Epistle of this man's, written to the Emperor Theodosius, in whose Reign he flourished.  
Suidas doth thus advance him, telling us, quod una cum simplicitate veritatem amaret probaret, & sine omni simulatione loqueretur. That he loved the Truth with simplicity; That he approved of it, and would speak it without dissimulation or hypocrisy. And Demster gives Hispalensis Isidore this following Elegy, Grammaticus necessarius in que pleraque quae nusquam alibi; A needful Grammamarian, in whom there are many things no where else to be met with.   

Beda.  
BEda was an English man by birth, call Venerabilis, venerable for his great learning, and gravity, and yet he was miserably ensnared with Popish errors, which in those times had overspread like a Gangrene every Nation, wherein there was a possession of Christianity, so that it might be said, that as the whole world was once called Arian, so than it might have been styled Antichristian.  
Yet this man, though corrupt in his opinions, and judgement, was very zealous in the duties of his calling, fervent in prayer, laborious in reading, writing, and preaching of the Gospel. But there is nothing makes more for his commendation then his noble patience, in bearing those heavy and fearful agonies, which he underwent immediately before his death. He was of great fame in the Reign of justinian the second of that name, about the year of Christ, 690. He lived as some reports, Vitam longissimam, till he was very aged. He died under Leo the third in the year 731. so some say, but others 734. His works are set out in eight Tomes. His Commentaries on Paul's Epistles, he gathered out of Augustine, as himself doth insinuate by these words in the preface of them, In Apostolum quaecunque in opusculis S. Augustini exposita Inveni, contra per ordinem transcribere curavi; Whatsoever I have found expounded on the Apostle, in the works of S. Augustine, I have taken care to transcribe them in their order.  
Durandus writes of this Bede, that being blind by reason of his great Age, he caused himself to be led into the villages by certain guides, that he might preach the Word unto the people: and when on a time they carried him into a valley full of stones, and his leaders deluded him, saying, that there was a throng of people met together, whereas indeed there was not a man come to hear him, he began to preach very zealously, as was his manner, and when he had concluded his Sermon with these words, per secula seculorum, instantly all the stones cried out with a loud voice, Amen, Venerabilis Beda, Amen, whence it was, saith this Durandus, that he was ever after styled Venerable Beda.   

Johannes Damascenus.  
IOhannes Damascenus was a superstitious Monk, the disciple of Cosmus, contemporary with Bede, who appeared in the West, as he did in the East. He was for a time mingled with the Saracens, and for fear of death committed Idolatry amongst them, worshipping (as they did) the bones of Mahomet. He stood stiffly for Imagery, whereupon he was excommunicated in the General Council assembled by Constantius Copronymus. He was much conversant in the books of the ancient Fathers, as appears by his Treatise de Orthodoxa Fide; but if he had been as narrow a searcher of the holy Scriptures, he had not fallen into those Popish snares.  
He was the first man that brought Christian Religion to a certain method; in imitation of whom, Peter Lombard, styled The Master of the sentences, did the like. He flourished under Leo Isaurus and Constantius Copronymus, about the year of Christ 730.  
Suidas does commend him in these words, Damascenus vir doctrissimus aetatis suae nulli eorum, qui doctrina illustres fuerunt, secundus: Damascene a most learned man, second to none of his age, that were accounted learned. Baronius censures him for a vain, empty, light, and lying Writer. And Bellarmine, lib. 2. the Purgator. cap. 8. doth disparage and extenuate this man's authority, and yet he makes use of a book of his to prove his Purgatory.  
Those Orations, which this Author did write concerning Images, this is Baronius his judgement of them, Fidem illius scripti in multis vacillare, & compluribus scatere mendaciis. Tom. 2. Annal. ann. 31. 675.   

Rabanus Maurus.  
RAbanus Maurus, by Nation a German, was the fourth Abbot of Fulda, and from that degree advanced to the Archbishopric of Ments, being the sixth Prelate which possessed that Chair. He was sometime scholar to that famous English man Alcuinus. All the while he was Abbot, his Monks hated him, because they saw him so intent upon his studies, and so neglectful of worldly advantages and interests: Whereupon he left them, and went to Lewis the Emperor, and would not return any more unto his Abbey, though much importuned by those his Monks to come, God so ordering it for their downfall and destruction; for no sooner was he advanced to his Archiepiscopal See of Ments, but their confusion immediately followed.  
While he lived in his Monastery, some say that he compiled Commentaries on all the Scriptures, being encouraged thereunto by the Emperor's Lewis and Lotharius; which he gathered out of the Latin Fathers from Jerome to Venerable Bede, evermore holding to their say, sentences, and senses; and in those places wherein he did not meet with the Expositions of those foresaid Fathers, he made supply with his own: yet withal for distinction sake, that the Reader might know and understand, which was his Explanation, and which theirs, he always set the Author's Names to their Annotations.  
Trithemius in his Catalogue of famous men bestows upon him this Elegy, In omni eruditione tam secularium, quam divinarum Scripturarune long doctissimus evasit, cui similem suo tempone non habuit Ecclesia: He was esteemed most learned in all manner of erudition, as well sacred as secular: The Church had not his fellow or equal in his time.  
And Sixtus Senensis speaks as full, as much in the praise of this man, who styles him, Virum omnium disciplinarum cognitione absolutissimum, Rhetorem, Poetam, Astronomum, Philosophum, & Theologum, cui nullum in illo seculo Germania habuit parem. A man most absolute in the knowledge of all disciplines, a Rhetorician, a Poet, an Astronomer, a Philosopher, and a Divine, to whom Germany in that age could not find a Peer. Helvieus saith, that this man flourished in the year of Christ 814. others 840. Bellarmine calls him Virum aeque doctum ac pium, a man equally learned and pious.   

Haymo.  
HAymo a Monk of Fulda, and near kinsman of the Reverend Bedes, was one of Alcuinus his scholars, and school-fellow together with Rabanus Maurus: He was chosen Bishop of Halberstade, about the year of our Lord 840. He wrote Commentaries on the Scriptures, which he gathered out of those that were before him. He was of the Romish Church, but yet he is not altogether so erroneous, as other Popish Writers both before and after him: Besides his foresaid Commentaries, he published in ten Books a compendious Ecclesiastical History. He continued in his Episcopal See about thirteen years; some say he died in the year of Christ 853. and that he lieth buried in that Cathedral.  
Sixtus Senensis styles him virum sanctitate, & erudition insignem, a man famous for his sanctity and learning; and the same Author speaking likewise of those good Commentaries this man put out, he gives them this following commendation, Pietate, brevitate, dictionis simplicitate, ac perspicuitate laudandos, To be praised for their piety, brevity, simplicity of expression, and perspicuity. And further he saith of this Expositor, Quod versatus est ferme semper in allegoricis, & anagogicis sensibus, quos velut spiritualis apicula, ex omnium antiquorum hortis, ac pratis florentissimis excerpsit, quo legentibus esset parata saluberrimi mellis copia; He was almost always conversant in allegorical and anagogical senses, which as a spiritual Bee, he gathered out of the most flourishing gardens and meadows of all the Ancients, whereby there might be provided for them which read him, plenty of most wholesome honey.  
And Trithemius in his Catalogue of illustrious men, thus pourtrayeth him, Vir in divinis Scripturis eruditissimus, & insecularibus literis nulli suo tempore secundus, ingenio acutus, sermone disertus, vita & conversatione devotus, in declamandis ad populum Omiliis celeberrimis industriae fuit: A man most learned in the Scriptures, and for secular learning second to none in his time; of an acute wit, eloquent in speech, devout in life and conversation, and in declaiming of Homilies to the people, he was of a most transcendent industry.  
And yet Erasmus doth somewhat diminish him in these words, Haymo non uno & altero loco deliravit; Haymo hath doted more than in a few places.   

Theophylactus.  
THeophylactus was Archbishop of Bulgaria. There is difference among Writers concerning the time when he lived: Gerhard in his Patrologie tells us, that he flourished when Alexander was Pope, and Diogenes was Emperor, about the year 1071. though Baronius and Bellarmine say it was in 880. and others 990. and Eutropius 760. But it's likely, because he was the instrument that converted the Bulgariaus, that he appeared sooner than some will have him. He wrote Commentaries on the Gospels, on Paul's Epistles, the Acts, and on some of the Prophets, all in the Greek Tongue, which were translated by Montanus and some others.  
He was an imitator of chrysostom: Hence saith Sixtus Senensis of him, that he was in Chrysostomi lectione diu multumque versatus, ac detritus, much worn, and a long while conversant in the reading of chrysostom. Nay, all his Comments are reputed nothing else but an Abridgement of the Writings of that excellent Author, and so the foresaid Senensis intimates in these words, Redegit in breve, & apertum compendium, quicquid admirabilis ille pater ex aureo suo ore, veluti ex abundantissimo fonte, in exponendis scripturis sanctis effuderat: He did reduce into a short and open Compend, whatsoever that admirable Father had, in expounding of the holy Scriptures, poured out of his golden mouth, as it were out of a most abundant fountain.  
He did sharply refute the Heretics of old, but for the errors of the Roman Church in his own time, he did too much indulge to. He had an honourable esteem of Marriage, and was of opinion, that Antichrist should then appear, when the Roman Empire did begin to sink. Erasmus gives him this Elegy, Bulgarius Interpres Graecus recentior, sed haud quaquam malus mea sententia: The Bulgarian Bishop a more late Greek Interpreter, but not a bad one in my opinion. 'Tis Luther's, Augustinus, Hilarius, Theophylactus excellunt: In Coll. men's. cap. 30.  
Bellarmine proves this man schismatical, because in the third Chapter of john, he reproves the Latins for believing the holy Ghost to proceed also from the Son.   

Oecumenius.  
OEsumenius was a Greek Writer, as well as Theophylact; but when he likewise flourished, it's controverted by many Authors: some say be lived about 900 years after Christ, others 1000 Sixtus Sinensis tells us, that it must be after the 800 year, in regard of those Authors he makes use of in his Works.  
This man collected out of the Commentaries of the Father's Expositions on the Acts, the seven Canonical Epistles, and all Saint Paul's, which were rendered into Latin by Maximus Florentinus. It's said, That after this man had set out his Comments, Theophylacts were not so highly valued; the one being so much preferred in that way before the other; and he also borrowed most of his Expositions from chrysostom.  
Sixtus Senensis speaking of this Writer, calls him Graecum autorem, valde doctum, a Greek Author, very learned; and further he adds, In explicandis divinis scripturis brevis, apertus, & elegans, in unfolding or expounding the divine Scriptures, brief, clear, and elegant. One Theodulus, a Priest of Coelosyria, has some Annotations on the Epistle to the Romans, but they are all taken out of this Oecumenius.   

Lanfrancus.  
LAnfrancus an Italian by nation, borne at Papia, was Archbishop of Canterbury, and in great esteem for his profound learning, with our William the Conqueror, he was Berengarius his great Antagonist, and writ against him, maintaining the error of Transubstantiation, which the said Berengarius had so stiffly opposed: he was one of those 113. Bishops which were convened by Pope Nicholas the second at Rome, for the rooting out of that Sacramental truth Berengarius had published.  
It's a thing observed by the Orthodox learned, that before this age of Lanfrancus, the Doctrine of Augustine was universally received, and followed, first published by Egyppus, Fulgentius his equal, afterward by Fulgentius himself, then by Primasius, all of these being African Divines, and eminent for their learning. And so it continued to be maintained by Isidore Hispalensis, Maximus Taurinensis, and Prosper of Aquitane. Nay ratified it was likewise by Council, as the Aurasicane, and the sixth Constantinopolitan, and before that Charles the great governed the Roman Empire, it was stoutly defended by Bede a Saxon and his Disciples, Alcuinus, Claudius, Rabanus Maurus, and by many other learned Doctors, for the space of 500 years and upwards.  
But now began men to swerve from that good and pure doctrine of Augustine, and especially about that Article of the Sacrament. Satan by his instruments promoting (as Pareus expresseth it) immanem illum Transubstantiationis errorem, infinitorum aliorum fontem, that huge error of Transubstantiation, the fountain of many others.  
This Lanfrancus, though he had so great an interest in the favour of the Conqueror, as that he ordered all his Affairs both in Church, and State, yet when Rufus came to enjoy the crown he had not that influence, for the Nobles of the Realm, out of emulation and envy, had alienated the young King's affections from him; which occasioned his sickness, whereof he soon died.  
Ranulphus relates this of him, that it was his serious, and frequent desire, he might die of no other disease then a Fever, or dysentery, because in those distempers the use of speech would continue to the last breath; he sat in his Archiepiscopal Chair about nineteen years, and died in the third year of the Reign of King Rufus.  
Sixtus Senensis calls this man, omnium suitemporis, in omni literarum genere doctissimum, of all men of his time the most learned in all kinds of learning: and speaking of those works which he hath written, he saith this of them, Quod inter alia praestantis ingenii monumenta, reliquit pios atque eruditos in totum psalterium commentarios. That among many other monuments of his excellent wit, he left behind him pious and learned Commentaries on the whole book of Psalms. He flourished when Henry the third enjoyed the imperial diadem, about the year of our Lord 1060. So saith Sixtus Senensis.   

Anselmus.  
ANselmus succeeded Lanfrancus in the archiepiscopal See of Canterbury, who for a Popish Writer was a man of great fame in the times he lived, and of no mean repute for his learning, even in the reformed Churches. He was by birth a Burgundian, and advanced from an Abbot to that eminent Ecclesiastical dignity by William Rufus then King of England, betwixt whom, and this Bishop there happened afterwards hot contentions, because the King had put up in his coffers some rents of Defunct Bishops, which the Prelate would ever have peculiar, and appropiate to the Church; hereupon he was twice banished out of England, but at last returning upon a solemn friendly invitation from the said King, he was received by the people with high acclamations, and great joys.  
This Bishop was very much against the marriage of the Clergy, which it seems was in use till his time in England, and he is said to attribute the honour to the Virgin Mother, as he did to our Lord her Son. He fell sick at Edmondbury, and and on the 28th. day of April in the year of Christ 1109. being aged 76 years, he died at Canterbury, whether he had been removed in the time of his sickness, and was buried at the head of his Predecessor Lanfrancus. Though afterwards he was taken up, and interred in the eastern part of the said Cathedral, which he had in his life-time adorned with a most sumptuous structure.  
This man, because by his notable writings he had advanced the Papal Tyranny, and depressed as much on the other side the Kingly Sovereignty, therefore did Pope Urban Order and Decree, That he and his successors should sit at his right Foot in every General Council; and thus it was proclaimed, when that place was given him, in the open Assembly, Includamus hunc in orbe nostro, tanquam alterius orbis Papam.  
Sixtus Senensis thus describes him, Anselmus vir tam divinis, quam humanis disciplinis nobiliter excultus, stylo mire simplici, & puro, sed non in jocundo? His life was written by his intimate friend Edinerus. He wished, when he was dying, that he might have had a little more time here allowed him, till he had perfected that most obscure Problem of the Souls Original, which it seems he had in his life-time taken in hand to determine; but says one of him, Hoc tempus datum ei non est, ut majus bonum in aeternitate ei daretur: This time was not given him, that a greater good might be given to him in Eternity.   

Bernardus.  
BErnardus Abbot of Claraval, flourished in the time of the Schoolmen, and yet is reckoned as one of the Fathers, for his sanctity of life, and soundness of Doctrine.  
Chemnitius saith of him this, Recentissimus est, vixitque post confirmatam Episcopi Romani Tyrannidem: He is the latest Father, and lived after that the Tyranny of the Roman Bishop was established: Yet he did much inveigh against the impiety of the Pope, his Cardinals, Bishops, and all that Antichristian Clergy.  
Bishop Carleton says, Utinam tales papistas multos, imo vel unum talem hodie haberemus in toto regno Pontificio, qualem Bernhardum fuisse constat. I would to God we had this day many such Papists, nay but one such, as it is manifest Bernhard was. ●e solidly disputes, (as the foresaid Bishop further doth observe) of the chief Fundamentals and Heads of Faith, as of the Scriptures, of the Church, of Man's Misery, of free Justification, of Grace, of New Obedience; all of these against the Fables of the Trent Council. And, saith Carleton, Is he a Papist, that follows the Catholic Church, and the consent of the ancient Fathers, against the Jesuits, and the Trent Impostors?  
Hence it is, that many Princes made use of him for decision of controversies, and composing of contentions in the Church. This was he, which advised Count Theobald, when he saw him at great expenses in the building of Temples, that he would rather supply the household of Faith, and build up the living Tabernacles of the most High: He died in the 64 year of his age.  
This is Erasmus his character of him, Bernhardus festivus, jucundus, nec segnis in movendis aeffectibus: Bernhard is pleasant, sweet, and not slow in moving the affections. And again says the same Author, Bernhardus vir & Christiane doctus, & sancte facundus, & pie festivus, in cap. 1. Rom. p. 243.  
This is Bishop Mortons' Elegy which he gives him, In atro Romanae Ecclesiae nocte, fere solus ●ffulsit Bernhardus, qui tam doctrinae, quam vitae fuae lumine in multis articulis tenebras pontificias dispulit; In the dark night of the Romish Church, almost only Bernhard shined forth, who as well by the light of his doct●●●e, as his life, hath in many Articles scattered the Popish darkness.  
I will add no more, but that of Sixtus Senensis, who saith thus of him, Oratio ubique dulcis, & arden's, ita delectat, & ardenter incendit, ut ex suavissima lingua ejus mel, & lac verborum fluere, & ex ardentissimo ejus pectore ignitorum affectuum incendia erumpere videantur. His speech  sweet and ardent, doth so delight and fervently inflame, that there do seem to flow from his most sweet tongue, honey and milk of words, and out of his most ardent breast, fires of burning affections to break out.  
FINIS.