THis Philo was a Iew of Alex­andria, of the stocke of the priests, and hee is deservedly placed among the Ecclesiasti­call Writers, because that in his workes hee sets forth the prayses of the Christians. He was sent Embassador by the Iews his Coun­trimen to Rome, to plead for his whole Nation, and to qualifie Caius the Emperours anger, who was possessed against the Iews for divers crimes and enormities which they had committed; hoping by his endevour and wisdome to set them right againe in the Emperours good opi­nion: [Page 2] so testifies Photius, and Saint Ierome, and Suidas, and Eusebius: hee flourished in the fifti­eth yeere after Christs Incarnation, in the Reigne of Nero the Emperour, the occasion that he was sent to Rome was thus, whereas be­tweene the Iews and Graecians, inhabiting Alex­andria, there fell a great sedition, three choice men of either side was set apart to plead their matters and grievances before Caius. Appian then being the chief for the Graecians, objected many and enormous crimes against the Iews a­mongst others that they would not, neither did give that due honour and obedience to the Ro­man Emperour, which they ought: for whereas through all the Roman Provinces, there were Temples and Altars built to Caius, that hee as well as other Gods might be worshipped: these Iews onely of all others denied to performe any such respect; neither would they sweare by the Name of Caesar: Hereupon this Philo the bro­ther of Alexander Alabarchus, being an excellent and wise philosopher, and an excellent man for all sorts of Learning, and knew well how to guide his passion, that nothing could move him to wroth; in despight of Appion, and all those that strove to exasperate Caius against him and the Iews, fitted himselfe to cleere his Nation of those foule aspersions: but Caesar would not heare him, but commanded him (in a great fury) to depart his presence: whereupon Philo turning himselfe to his Countrimen that came along with him from their Nation, as [Page 3] Associates, spake thus to them, Now let us be of good courage, and undaunted hearts, for though the Emperour be against us; yet God that rules him, is for us. This Iosephus testifies of him in his eighth Booke and tenth Chapter of his An­tiquities of the Iews. And thus saith a learned man of him:

That the noble and couragious heart hath still this property, to be alwayes doing things honest and vertuous; not onely for his own par­ticular, but for his Countries good, though it be with losse of credit, or exile, and with the frowne of princes; for true worth indeed de­pendeth of Vertue; and all other things are of Fortune. For that man, that is truly magnani­mous, and of a great spirit, (as was this Philo) doth continually carry himselfe upright under any burden, be it never so weighty: and nothing doth happen amisse or displeasing unto him, be it never so difficult and hard to be borne: for a Wise man knoweth his owne forces, and with his vertue he vanquisheth all sudden accidents.

This Philo was eloquent of speech, rich in sentences, deep and profound in the explication of the sacred Scriptures: hee was excellent as­well in the Pythagorean, Platonicke, as in the philosophy of Aristotle, insomuch that he was counted one that excell'd others. So also was he renowmed for his skill in the Greeke, that he was held the chiefe of his time. Hence the pro­verbe came: Aut Plato Philonizat, aut Philo Platonizat: Either Plato imitates Philo, [Page 4] or Philo Plato, because of their congruity in writing.

The Romans in Claudius Reigne did so ad­mire his Works, that they esteemed them wor­thy to be kept safe in a publike Library, as Mo­numents of his famous Learning, hee was ad­mirable for his threefold explanation of Scrip­ture, by the Literall, Morall, and Allegoricall sence, so that most of the Ancient Doctours of the Church have imitated him, and have cald him the Inventor, as Sixtus Senensis doth re­late Possevi.

As hee was also famous for his Learning, so for his parentage being of great descent, and executed Offices of the chiefest esteeme with credit and fidelity: and it is reported of all, that Caius the Emperour, because in the Iewish Tem­ples, hee was not worshipped by these Titles, JOVI ILLUSTRI NOVO CAIO, and being incensed by Appion against the Iewes, but specially against this Philo, that hee intended to have slain him; but failing in that, hee did with extreme violence persecute and afflict the Iewes every where; but chiefly those that lived in A­lexandria: This Philo, notwithstanding, being of an admirable courage and vivacitie, did pub­likely deny that ever such prophanenesse and grosse Idolatry should be practised among the Servants of God, especially themselves who had fled thither for the Truth.

And that you may fully see what a rare In­strument this Philo was for al sorts of Learning, [Page 5] either Philosophicall or Theologicall: Let his Mysticall Expositions of Moses Writings ex­presse it. Hee did throughly, saith one, Search the Entrails and Bowels of them: by which leaving the literall sence, hee directed men to a higher end, [...], even to gaine eternall life, and the perfection of all Vertue. Nay, saith Iosephus: Philo was so ex­cellent in his studies for copiousnesse of Inven­tion, for gravity of Expressions, for giving light to dark words, that all the Ancients gave him credit for Wit and Learning, so that many did follow his foot-steps: as Clemens, Gregory, Nazianzen: and among the Latine Fathers, Saint Ambrose, who confesseth, that he exchan­ged, nay, borrowed many excellent things of Philo. There are some Fathers that have bla­med him a little for his too too inquisitive braine, and doe conclude that Hee and Origen were in some things fabulous and ridiculous, but all wise men know, that the greatest Lights of the Church have had some blemishes. Ber­nardus non videt omnia.

Therefore, as a Wiseman saith, Let no man upbraid another man with his misery; for weak­nesse and infirmities is common to all mortall men; and no man knows how soone hee may be over-taken and have his failings; for it is an in­jury to laugh at anothers infirmities: when the best of men are incident to the like im­perfections.

But this Philo was also well skild in Histories, [Page 6] wherein hee showes not onely a rare commen­dation of Vertues, but declares himselfe a sharp hater of Vices: so that even they which spake against him for some of his Allegories, give him a joint praise for his Historicall parts and knowledege; the time and place wherein hee li­ved was full of Learning; hee did live in the Reignes of Tiberius, Caius and Claudius: And so having done so much, hee departed this hu­mane life, about the 50 yeere after Christ. His usuall saying was, That there is nothing better for a man then to be borne, nor anything better for him than to die soone and quickly; For Death is the medicine of all evils incident to man.

Haec legere potes in praef. Ioseph.

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

• 2 Books of Allegories.
• 3 Of the Cherubims.
• 4 Of the Sacrifice of Cain and Abel.
• Of the confusion of Lan­guages.
• Of Gods Immutability.
• Of Abrahams Iourny­ing.
• Of Fortitude.
• Of the Decalogue.
• Of speciall Laws.
• Of Circumcision.
• Of Monarchie.
• Of the Honor of Priests.
• That an honest man is a friend of Nobilitie.
• Of Rewards and punish­ments.
• Of Cursings.
• Of his Embassage to Caius.

These are all sufficient Witnesses of this Mans pains and labour.

HE was of no mean parentage,Ruffi. c 9. Niceph. c. 18. lib. 2. Euseb l. 3. c. 9. or De­scent; but of an ancient stock of the Priests: and of that Line which was the chiefe of the foure and twenty, and by his Mothers side was of the Bloud Royall, shee being of the Family of the Asamonaeans, who a long time not onely held the Priesthood of that Nation, but the King­dome, his great Grand-father was called Symon Psellus, at what time Hircanus the sonne of Sy­mon the High-priest, Ioseph. p. 989. the first of that name held the Priesthood, hee was borne the first yeare of Caius Caesar, and had three sonnes, Hircanus the eldest, Iustus and Agrippa: in Vespasians Time [Page 9] this Genealogie and Succession was truly kept in publike Tables: as his parents were great and Noble, so their Integrity and uprightnesse was well knowne to all Ierusalem, hee was bred up from his Childhood in good Discipline, and had an excellent memory, and quick understan­ding: so that the High-priest and Elders of the City much regarded him: hee passed through all the three Sects of Pharisees, Sadduces, and Essenes: and did most approve the life of the Pharisees, and did in his strictnesse of life imitate one Banus, who liv'd solitarily by fruites and herbes: At two and twenty yeares, he professed himselfe a Pharisie, which is much like to the Stoicks amongst the Graecians, and presently tooke a Voyage to Rome, to plead the cause of some honest and good men, who for little or no cause were bound and carried before the Emperour. In his Voyage the Ship was cast away, yet he with others, by Gods blessing, with swimming, saved their lives, and did appeare at Rome, and got speciall familiarity with Ali­turus a Iew, who was in great esteeme with the Emperour; by whose helpe hee got to be made knowne to Poppaea, the Wife of the Emperour, and so freed those Priests from their bonds, and further dangers, and was rewarded by her with great gifts, and so returned home againe.

Hee was in his outward behaviour and man­ners courteous and [...] of humanity: And in his speeches aff [...]ble and friendly to all, making himselfe pleasing and agreeable to most men, as [Page 10] much as in him lay: and acquainted himselfe only with such as were good and vertuous; for in so doing he shunned the hatred of one, and was sure to get the favour of the other: For Wisemen accustome themselves gladly and wil­lingly to indure things with patience, to the in­tent, they may the better do it, when they shall be forced to sufferance.

He was in his time a famous Warriour,In vita Ios. 1029. and performed great Exploits, hee was taken priso­ner alive at the siege of Iotopata, and was kept with great care and command, by a company of Souldiers.

In the time of his imprisonment, which was but short, being about five dayes, hee did write many things concerning the government of man in affliction: And as a Wise man saith, which is not impertinent; That afflictions on earth are as so many good guides and Compa­nions unto the godly, which, though of them­selves unworthy, yet make their cause the bet­ter, who aime at a higher end then the blinded eyes of the ignorant can behold: and become the Masters of their own hopes: before others perceive them in trouble: For saith hee, The Heavens are their only prospect, where they be­hold the Creatour of Nature, in his height of Wonder; and themselves are the Mine into which they dive, to finde reason triumphant, by which they discerne their insurrective passi­ons and afflictions.

And as another saith, That it is good for a [Page 11] man to live in the greatest assurance that hee can possibly: howbeit, if hee be constrained to ha­zard and adventure himselfe, it is more fit that he contend and strive with it honestly, then to shun and flie from it shamefully: considering that all men are destinated to die: but Nature hath only ordained and framed them that are vertuous and wise, to die valiantly and couragi­ously; and to beare afflictions patiently.

Vespasianus did much honour and respect him for his Learning and Knowledge, and at his command hee married a certaine Captive Vir­gin of Caesarea, but lived not long with her, for she went with the troops to Alexandria, and he himselfe married another, and so with Titus was sent to Hierusalem, where he was in great danger of the Iews; for they esteemed him no better then a Traitour and a Betrayer of their Nation: but Titus slighted these clamours of the Vulgar: but the City being taken, Titus gave him leave to chuse something that might be beneficial for him: but hee not desiring to be made rich with the spoils of his Countrey, desired nothing but the freedome of his body, and his Writings; both which the Emperour did grant unto him. Hee preferred study and knowledge before ho­nour and riches; for he knew that the one soone fadeth, and the other abideth for ever: For hee held amongst all goods and pleasure of this life, only wisdome was immortall: And we common­ly see, that those to whom Riches most befall, doe find sooner the end of their living, then of [Page 12] their longing: Which consideration, hath caused most wise men to vent these or the like speeches concerning the infelicity of coveting Riches before Knowledge: How miserable saith one, should I bee, if I were the most richest of the the world; with what a great burthen of evils should I be over-whelmed? Why then should a man torment himselfe for a thing that he must necessarily leave? And why is hee not rather content quietly with that which is needfull; chiefly considering, that the fairest kinde of wealth is for a man to be content in what estate soever, that is, not to be too poore, nor yet too farre off from poverty?

Hee set free abundance of his Kindred and Friends which were fled into the Temple, and did save them and theirs from the violence of the Souldiers, to the number of a hundred and fifty persons: so hee was sent by Titus with Ce­realis with a thousand Horse to Tekoah, and saved many of his Friends and Countrymen by the way from misery and slavery, and got some of them to bee released from their tor­ments. Titus did so love him, that he gave him great Possessions and Revenues, and tooke him as his Companion when hee went for Rome. Where hee was received with a great deale of Honour, not only of Titus, but of Vespasianus himselfe, and Domitianus and his Empresse; and had an Annuall pension very large, given him by the Emperour, and it was not taken from him during life: he lived in Titus his owne Court in [Page 13] great esteeme, but not without the envy of his own Nation: his second Wife was of Creta a Iewesse, and nobly descended, by whom hee had two sonnes.

Nay, even Domitianus himselfe continued favourable unto him, and punished with death some of his Accusers.

Hee was excellent for Philosophy and Rheto­rick, Trithem. de Scrip. Ecc. fol. 5. l. 1. and a famous Historiographer for his time: he was for the excellencie of his Wit and Learning, and singular uprightnesse of life much admired of the Senate and People of Rome; though being a Iew, yet hee did highly prayse Christians, Ant. Iud. l. 18. and gave a famous Testimony of our Lord Iesus Christ, as you may read in his Works

His Workes were so prized, that they with great care were put into the publike Library by the Romans, and hee after his death had a Statue of Brasse set up for him by the Senate, and peo­ple of Rome.

His life was long and full of paine and labour, for hee lived under Vespasian and Titus, even to the times of Trajan, in the hundred yeere after Christ.

Eusebius is large in his praise, and so is Ruf­finus and Hierome, and Nicephorus also, and others, and amongst all the turmoils of warre and destruction of his Country, hee set time to write worthy things, which the Church of God even to this day doe greatly esteeme for their reality, fidelity, and truth, and here are regi­stred, as Eusebius hath exprest them.

• [Page 14]1 Of the Jews Anti­quities 20 Books.
• 2 Of the Wars of the Jews in seven Books, which hee not onely writ in Greeke, but also in his owne Lan­guage.
• 3 Against Appion the Grammarian, two accurate Books.
• Of the force of Rheto­rick one Book.

So after all things enjoying the love both of the Emperour and Citizens of Rome, he depar­ted this fraile and transitory life, and had so­lemne Funerall Rites performed for him, and was generally lamented of all good men.

IN the writing of this Fathers life, I cannot but reverence his Antiquitie and admire his Christian fortitude, he is of such ancient extraction, that he was one of those that enjoyed that for which Saint Augustine wished, that is, to have seene the Lord Iesus in the flesh, and though he did not as old Simeon take him up in his armes, yet he be­held him with his eyes, and embraced him with his heart, and at last for his Name sake, endured constant Martyrdome, and indeed it was a great happinesse to behold Christ, who was the hope of all: and therefore he himselfe spoke it, that even Kings and Prophets have desired to see the [Page 16] same. This great Star of the Church, is by other Reverend Fathers reputed to have been twelve yeeres old when our Saviour suffered. Hee was the third Bishop of Antioch after Saint Peter, Eus. Eccl. hist. l. 3. c. 30. or as Eusebius saith, the second. A man singular for his Pietie, renowmed for his Love and Zeale.

Dionysius the Areopagite, Saint Bernard, and others report a famous saying of Saint Ignatius; which hee uttered with sighes, and is extant in his Epistle to the Romans, and it is this, [...], Amor meus crucifixus est, That is, My Love is crucified. Either understanding by the word Love, his Saviour Christ, whom hee so dearly loved: or, else meaning that all his Affections of this World were crucified, that is, dead in him, according to that of Saint Pa [...]l, Galat. 6. 14. The world is crucified unto mee, and I unto the world. And no question, but that our Saviour was planted deeply in his soul, and for certainty, that he did see Christ after his Resurrection, take his own words. Ego verò & post resurrectionem in carne [...]um vidi, In Ep. ad Smy [...]. & ad Polycarp. & credo quia sit: And truly I did see after his Resurrecti­on in the flesh, and I do believe that it is He: and hee sets down the time and persons, when and before whom it was: Et quando venit ad Petrum & adeos qui cum Petro erant. It was when hee came to Peter, and to those that then were with him, hee said, Touch and see, for a spirit hath not flesh and bones as you see mee have, and they touched him and believed: so that his own words [Page 17] are sufficient proofs, but yet it is the consent of all the Church Historians, as Eusebius and Saint Ierome testifie,Ruffin. cap. 36. and Ruffinus.

As hee was led through Asia, with great cir­cumspection by ten Souldiers, hee strived to do good in all places whither hee came, for it may be said of him as of the Apostles, That they went about and confirmed the Churches: even so this godly Ignatius with holy Discourses and pious exhortations, did establish the Churches in his Travels, and chiefly, (because at this time Heresies began to be broached) hee gave them speciall warning that they should beware and shun them, keeping the Gospell of J [...]sus Christ which they had received with simplicitie and sincerity.Eus [...]b Eccles▪ Hist li. 3. c. 30. And that they should Mordicus adhae­rescere▪ Traditioni Apostolorum: Cleave close to the doctrine and tradition of the Apostles, which that it might be truly kept for ever,Biblioth. p [...] ­t [...]am, Tom. [...]. pag. 76. hee thought it fit to be written out, he is stiled Di­vinus Ignatius, Inclytissimus & ferventissimus Martyr, that is, Divine Ignatius, a most famous and fervent Martyr. Nay, Nicephorus goes be­yond that title, and cals him [...], one that saw God, and one that was carried of God:Niceph. Hist. lib. 2. cap. 35 For when he was a Child, Nicephorus re­ports that our Saviour would take him up, and shew him to his Disciples. And it may be that this was one of the little Children that were brought to Christ to touch them, and why not that Childe, that Jesus took and set in the midst of them, to learne them Humility? hee long [Page 18] time lived with the Apostle,Niceph. Hist. lib. 13. cap. 8. and succeeded Euo­dius (whom Saint Paul mentions) in the Bisho­prick of Antioch, on a time in a Trance he saw a Vision of Angels praising the blessed Trinitie in distinct courses alternis Carminibus, Socrat. l. 6. [...]. 9. by singing of Verses by turnes. Whereupon he did bring into the Church of Antioch, the forme of Antiphonies or Anthemes, and from that, the o­ther Churches even to this day do observe them.

Hee sate Bishop of Antioch nine yeeres, in which time he did maynly build up the Church of his Saviour, being alwayes wondrous strict in reproving Superstition and Idolatry, in so much that hee did not spare to reprehend the superstition of the Emperour Trajan himselfe, who then was at Antioch, Niceph. lib. 3. cap. 2. & 19. and for that very cause commanded him to be carried to Rome, to be torne and devoured of Lions▪ Well, when he had visited the Churches of Smyrna, hee did discourse with, and sent Letters to Ephesus, and Magnesia, Troas, Philadelphiae, Rome, and to Po­lycarpus himselfe. And this Polycarpe do [...]h praise them, for he gives this testimony of them, com­plectuntur enim fidem, patientiam & aedificatio­nem omnem quae ad Christum pertinet, That they include and learne Faith, Patience, and edifying in all things that make to the gaining of Christ: and herefore worthy to be had in special esteem in the Churches, nay, to be publikely and pri­va [...]ely read and remembred, he makes mention of Onesimus in his Epistle to the Ephesians. In his Epistle to the Magnesians, hee speaks of Da­mas [Page 19] then Bishop there, in his Epistle to the Tral­lians, hee mentions Polybius who then governed it, hee intreats the faithfull that were at Rome, not to be moved at his sufferings, nor to be sha­ken from the faith, which hee had received, for hee was ready and joyfull to suffer much for the Name of Iesus: Euseb. li [...] ▪ 3 [...] ▪ and so the Church Histo­rians have kept that Epistle to the Romans, with great care: and Eusebius mentions it, nay, re­cords it, and so doth La Bigne in his Bibliotheca Patrum, and so Saint Ierome. Eusebius saith it begins in these words, Ex Syriâ Romam versus iter Instituens, terrâ, mari (que), noctu, interdiu cum bestiis confligo, decem Leopardis colligatus, &c. that is, As I came out of Syria, towards Rome, both by Sea and Land, both night and day I fight with Beasts, and am chained amongst ten Leopards, which were the ten Souldiers that did bring me to Rome by Trajans command, who though I do many benefits for them, yet are they more inhumane and fierce, but I am daily better learned by their injuries. I could wish that I could see those beasts that must teare mee, I would speake fairely to them to dispatch mee quickly, which if they shall refuse to doe, I will incite them: Pardon mee, for now I begin to be Christs Disciple, All things are of no esteeme in comparison of him, Neither feare I what man can do unto mee. Ignis, Crux, Bestiarum confli­ctationes, ossium distractiones, con [...]isiones mem­brorum, totius corporis tanquam farinae molitae attritiones, omnia denique suppliciorum genera à [Page 20] Diabolo excogitata in me coacerventur, si Iesum Christum duntaxat adipiscar. Fire, Crosse, break­ing of my bones, quartering of my members, crushing of my bodie, and all the tortures that inhumane man can invent; and all the tor­ments of death and the Devill, come what will, or can come, so I may enjoy my Lord Jesus and his Kingdome for ever, when this life is ended.

What a proffer did this good old man bid for Heaven, what a victory was this (to his prayse be it spoken) to get this victory of him­selfe, having so many enemies, as the World, the Devil, and the Flesh, and inticements of friends, which were as so many blocks laid in his way, hindering, as it were, his passage to Heaven?

When the time of this Ignatius his Mar [...]yr­dome drew nigh, He used a saying, which Saint Ierome in his Catalogue of Ecclesiasticall Wri­ters, and Saint Irenaeus lib. 5. c. 28.Iren. l. 5 c. 28. do both re­member: and it is in the same Epistle: namely, this; Frumentum Deisum; dentibus ferarum mo­lar, ut mundu [...] Dei panis inveniar. You may render it in English, thus: Now I am▪ but Gods Corne: when the wilde beasts shall have grinded mee to powder with their teeth, I shall be his white-bread.

He used also to say, (and no doubt, but hee found it true,) Nihil praestantius est pace Christi; as Damascen relates in the first Booke of his Pa­rallels, and [...]8 Chapter, There is nothing better then the peace of a good Conscience, then the [Page 21] peace of Christ. For his Humilitie, it was much, for hee thought it no disparagement to learn of any that could instruct him, for hee went to schoole to learn,In vita Ignat. pag. 91. when hee was thirty yeeres of age: Likewise hee thought himselfe so unwor­thy to bee buried in any sanctified place; that hee chose rather to bee buried on a dunghill, or some common fields: Such was his humility, that hee ever thought meanly of himselfe; and always subjected his own spirit to the practice of Vertue. This Vertue amongst all others, though the lowest, yet holds the preheminence; this Vertue is the safest, because it is alwayes at An­chor: for it endues the minde of Man with divine Knowledge, and ingra [...]iates him with his God: And certainly that man lives with most content in his calling, that strives to live within the compasse of it.

Polycarpe said to his Schollers, bee yee perswaded, by the example of Ignatius, Rufus, and Zozimus, or else by the Apostles themselves to hold fast the faith, for these by that means are with the Lord. Hee suffered under Trajan at Rome, Anno Christi 102, the remainder of his bones which were left by the wild beasts, were sumptuously interred by Theodosius.

THis Polycarpus was Disciple to Saint Iohn, Niceph. cap. 30 & 35. lib 3. Euseb. Ecc. h [...]st l. 4. c. 13. Ruffi. cap. 50. and Bishop of Smyrna, when Anicetus governed the Roman Church, in the Reigne of M. Anto­ninus, and Lucius Aurelius, Commodus being Proconsul. This Polycarpe came to Rome, and had great conference with Anicetus about the Celebration of Easter, as Irenaeus doth testifie, and in his third Book against Heresies, he speaks largely in his prayse and commendation. This Polycarpe was instituted by the Apostles them­selves, and had great familiarity with them which had seene the Lord Jesus in the flesh: hee was sent into Asia, and there was made Bishop, [Page 25] and lived a long while to a very ripe age, so that the Almond-tree did flourish in his gray haires. Hee was wonderfull in esteeme and repute for his reverend gravity, and chiefly because hee taught nothing but what hee learned of the A­postles themselves, and what the Catholike Church delivered, and such points onely as were really true and orthodox. And this all the Chur­ches of Asia manifest, and all the Bishops which succeeded him in that great dignitie. Hee was not as Valentinus or Marcion, but testis fidelis veritatis constansque, a faithfull and a constant witnesse to the truth; nay, by his powerfull wis­dome and singular piety, he recall'd and did re­duce many from Heresie and Errour.

It is reported for certain, that Iohn the Lords Disciple, and he, going to a Bath at Ephesus, and espying Cerinthus an Heretick in it, that he said (fugiamus ocyus) &c. Let us depart for feare lest the Bath wherein the Lords Adversary is, doe suddenly dispatch us: which indeed he had just cause to feare; forasmuch as the places where wicked men are, in a manner seeme to detest their wickednesse: so that one of the Fa­thers made hast out of the house of a wicked man, and soon after it fell to the ground. Thus this holy man Polycarpus shewed a great zeale & vigor of spirit for the defence of the truth. And indeed, those Primitive Fathers were very cir­cumspect and cautious how they kept company with those whom they thought not to be sound in the faith, imitating that rule of Saint Paul, [Page 26] An Heretick after the first and second admonition shunne, knowing that such an one is fallen away, being condemned in his own conscience.

It is to be wondred, to thinke how constant and couragious these Primitive Fathers were in their sufferings. For they were not disheartned when their bowels were ript up, when they rubd with shels and rough stones, when their very heart-strings were crackt in the fire, when there were beasts appointed to teare them, nay, (per quodcunque supplieiorum genus) whatsoever punishment was laid upon them, they did re­joyce in the middest of them, and so did this Polycarpus, and Germanicus, and Ignatius.

This blessed Martyr, when the Heathens did cry out, quaeratur Polycarpus, kept his counte­nance and resolution so firme, that it bred amazement in his Friends, who would have had him gone out of the City into some place, to avoid the fury of his Adversaries, but hee continued in devout prayers night and day, for the Church of God, and for its peace: hee did foretell to his Friend, that hee should die in the flames for the Lord Jesus, when as they that came to apprehend, were entred something neere the place where hee was, his Friends advised him to depart, which hee easily might have done, but would not, and said, Domine, fiat voluntas tua, Lord, let thy will be done.

And so came to them, whose countenance when they beheld they were abashed much, but he commanded meat to be set before them, and [Page 27] intreated them to eat heartily, and desired them to give him respite but for one houre onely, in which he prayed most fervently, for the pardon of all his sinnes, and for the Catholike Church, and so was upon a solemne day brought into the Citie. Herod being Prefect, disswaded him not to suffer that death, but to recant, and to enjoy life and liberty; he constantly after a little pause told him plaine, hee would not yield to his sug­gestions: which when they saw, they drove him in a Chariot with violence to the place of Mar­tyrdome, and broke his leg in the journey: but comming before the Proconsul, he did aske him whether he was Polycarpus or not? to whom he answered resolutely that hee was: then hee bad him deny Christ and sweare by the Emperour: to wh [...]m Polycarpe replyed, Octoginta sex annos illi jam inservivi, &c. I have served him these eighty six yeares, and all this time hee never did mee any hurt, how can I then speake ill of my King who hath kept me [...]afe so long a time, and cleerly did professe himselfe to be a Christian: [...]hen the Proconsull told that hee had beasts in readinesse to devoure him; and Polycarpus an­swered, Bring them, for I am ready: then the Proconsull said to him, that he would tame him in the flames: but Polycarpus told him that they were but momentany, and that he neither feared beasts, nor fire, nor any other punishment. S [...] when they did see that hee would not be fright­ed, they all with fury cryed out: Iste Asiae Do­ctor, Christianorum pater, deorum nostrorum [Page 28] eversor. This is the Doctor of Asia, this is the Father of Christians, this is hee that speaks against our gods, and will not worship them. So the fire being made, hee was cast into it; but it was a strange thing, that the fire would not burne him, but hee gave a smell as if of sweete Odours and Confections, till at last they ranne him through the bowels with a sword, and there issued our so great a quantity of bloud, that it amazed them all, and extinguished the flame.

Such was his holy detestation of Hereticks and Enemies to the Religion of Christ,Polycarpus. Euseb. Eccles. Hist. that when Marcion an Arch-heretick, but one of his acquaintance, met him in the street at Rome, and wondring that he took no notice of him, said unto him, Dost thou not know mee Polycarpus? yea, said he, I know thee well, thou art the eldest sonne unto the Devill.

When the Proconsul had urged Polycarpus, as much as in him lay to deny Christ, Hee made this answer to him, as before; I have served him eighty six yeeres, and hee hath not once hurt mee, and shall I now deny him?

And when hee was come to the place of his Martyrdome, the stake being fastned in the ground, and the wood ready to be kindled; they began to tie him to the stake with iron chains; and he required to stand untied, saying; Let mee alone, (I pray you) for hee that gave mee strength to come to this fire, will also give mee patience to abide in the same without your tying. Indeed that man which is accustomed to patience, [Page 29] will never quit or forsake any place for any pain or trouble whatsoever: for the paines and per­plexities that good and vertuous men doe en­dure and suffer, doe, as it were, prick them for­wards to have a more earnest desire to loath, and to leave this wretched and sinfull World; whose sweetest pleasures (as the wise man sayth,) are as sower Grapes; whose greatest Honours are fading and false flourishes; whose profits and riches are but poysoned baits to intrap men: therefore happy are they that have a good and a quiet soule, for it is given them from above.

For if we consider man according to the life, we shall find him full of vanity, weaknesse, in­constancy, misery, and presumption: a fruitfull Argument to divert him from all singularity. And he that will avoyde trouble and sorrow, must apply his mind to wisedome.

This Polycarpus wrote many things, most of which are kept in the Vatican. There is extant an Epistle of his to the Philippians.

BEsides those of the Latine, many of the Greek writers have written this Diony­sius actions, as Aristarchus a Chrono­loger, and Methodius Bishop of Constantinople, Metaphrastes, and Suidas; amongst the Latine Authors, Hilduinus at the request of Ludovicus Pius the Emperour Ado, Mathaeus Galenus, and others, as, Cardinall Baronius in his first and second Tome of his Ecclesiastical Annalls; but both the one and the other, wheresoever they mention him, stile him, Hominem sapientissi­mum, Episcopum sanctissimum, Martyrem illu­strissimum, idest, A most wise man, an holy Bishop, and a most famous Martyr.

[Page 31] This Dionysius was borne at Athens the most famous City of all Greece, the mother of all Arts and Sciences. His parents were eminent, rich, and civill of life, given much to hospitality, and wonderous liberall. This Dionysius giving himselfe to study prov'd himselfe so learned that hee was accounted among the chiefe of Athens. He travelled into Egypt for the more commodiousnesse of studie,Paris [...]s. 1555. also for to get the skill of Astronomy: at the age of twenty five yeers whilst hee liv'd at Heliopolis with Apollophanes the Philosopher;Dionysius was 25 yeers old at the death of our Saviour, and lived a long time after with the Apostles: as himselfe re­cords in the 1 [...] Epistle to A­pollophanes. hee saw that generall Eclipse of the Sunne at our Saviours Passion which did envelope the earth in darknes for three houres: which he said was not naturall: and this as one amazed hee spoke of it: Aut Deus naturae pati­tur, autmundi Machina dissolvetur, (id est) either the God of nature doth now suffer, or the frame of the whole world shall be dissolved. Michaell Syngellus, Michael Syn­gellus in Enco­mio S. Dionys [...]i. priest in Ierusalem, reporteth that he heard his father say, that he heard this Dionysius speake of that Eclipse in these words, Igno­tus in carne patitur Deus, cujus gratia re­rum Vniversitas densa hac caligine obfcurata est atque concussa, (id est) God unknowne in the flesh did suffer; for whose sake the Uniuerse was struck and covered with thicke darknesse. And this Dionysius in an Epistle written to Po­lycarpus, S. Dionys. in Ep. ad Polyca [...] being asked what this great Ecclipse might portend, said, that it shewed a change and a great alteration, and that hee did seriously observe the day and the houre.

[Page 32] This Saint Denis tooke to Wife one Damaris a grave Matron,Chrysost. Tom. 5. lib. 4. de sa­cerd. as Saint Ambrose and Saint Chrysostome doe well note, hee lived in the man­agement of State Affaires, and administred Ju­stice with admirable discretion, and most men wondred at him for his prudence and Philo­sophy.

At the same time, Saint Paul the Doctor of the Gentiles came to Athens, and taught them there true divine Philosophy, driving away, and over­throwing all the Sects of vain philosophy, as of the Epicures, Stoicks, Academicks, Peripateticks, who at the time resided in Athens, and were highly esteemed of: but when Saint Paul was entred into the Citie, hee saw an Altar with this Inscription; Ignoto Deo: From which Saint Paul as a wise and prudent Preacher, took occa­sion to preach to them the true God, who is the Creator of all things.

There was in the same City a high and emi­nent place of Judicature whereon 12 Judges sate to censure Malefactors and Offenders,Why called Areopagite? and thereupon that place was called Are [...]pagus, or Mars his Hill; and those that were appointed Iudges to sit in that place were for their severi­ty and integrity called Areopagites. It so fell out that Saint Paul preaching of the true God, as also of the Resurrection, and the Iudgement of the World, was accounted by all those great phi­losophers as a wicked and sacrilegious person: and so being brought to this place before the Iudges, he did with that Divine Eloquence, and [Page 33] with such forcible Arguments convince those Philosophers: Dionysius and his wife La maris co [...]ver­ted by St. Paul to the true Faith. and by the great blessing of God did convert this Dionysius President and chiefe of the Judges, with Damaris his Wife, who used Saint Paul courteously: and were instructed by him in the knowledge of our Lord Iesus Christ: at the knowledge of this the whole City of Athens was amazed, because that this Dionysius was reputed of all men to be a most wise and judicious man; but Dionysius was not ashamed of a Master to become a Scholer, and exprest to the whole Church, how that he magnified this divine Learning, and sacred knowledge of Christ. Now though hee was thus converted to the Faith, yet he kept the name of Areopagite, and within three yeeres prov'd an admirable profi­cient to propagate the Gospel of our Saviour

And so staying a good while in Athens, he did with great labour and wisdome preach the Word of God. For he as a wise Harvest-man brought in many sheaves of corne into Gods Store-house, the Church, Dionysius journey to visit St. Paul at Ephesus. and so he went to Ephesus, to visit S. Paul, and see S. Iohn now returned out of Path­mos from Banishment, by whose perswasion, Cle­mens then governing the Church of Rome, this Dionysius repaired to Rome, (& having done his spirituall worke at Athens) and left one Publius to look to that Flocke, Hee was by the said Cle­ment authorized to goe into France, to preach the Word there, and to give knowledge of salvation to that Nation; and France was at that time a fit place to plant the Gospel in; but the [Page 34] first Labourers were martyred, that were sent thither, hereupon, this Dionysius took his fel­low-labourers in this journey, and work, one Rusticus a priest, Eleutherius a Deacon, and Eu­genius, & some others Eugenius he sent to Spain, who setling at Toledo, was there first Archbishop, afterwards going into France, was martyred.

Dionysius comming into France, esteemed that Paris would be the fittest place to reside in; and there hee found himselfe not frustrated of his expectation, for in a short space, hee brought many sheep into the fold of Christ; not onely in Paris, but also in many other places, and those that were converted were not of the meaner sort, but many rich, noble and great persons, who being converted overthrew the Temples of their false gods, and erected new places for Divine Worship.

But the common enemy of the Church of Christ, seeing and observing this happy pro­gresse, that this Kingdome would be weakned, if this doctrine was maintained: Whereupon hee began to contrive plots and malicious pro­jects, how to hinder the work of this Dionysius. And thereupon put it into the mindes of those Idolatrous priests by their malice to hasten his death; but marke the over-ruling hand of God, although many were sent armed secretly to dispatch him; yet there was such a gracious lustre and radiancie in his countenance and gra­vity: that some of their hearts failed them when they beheld him, and they repented of their [Page 35] intent, and many others were cast into a sud­den feare, and fled from the performance. See but how strong God is over the actions of wic­ked [...]men, who though they would, yet cannot act any thing beyond Gods divine disposall.

As there is nothing so sacred, but there will be still found in all ages sacrilegious hands to attempt and touch it: And though there be not wanting multitudes of men, whose tongues and hands have no other imployment, but to defile, and diminish so much as in them lyeth, the ho­nour of God, and of good men; yet for all that, the vertuous mans minde is not a whit daunted or lesse assured then before. And most men know, that the vertue and vigour of him who in fighting hath vanquished his enemy, is alwayes greater then his, who did never try the combat at all. Even so may wee think and say of the vertuous, constant and well disposed person: who, like to good metall, the more he is fired, the more hee is fined; the more hee is hated and opposed, the more is he approved: For wrongs and attempts may well try him, touch him, or prick him; but they cannot imprint in him any false stampe: Many out of envy and malicious disposition, may attempt and set upon a just and upright man, and assaile him both by words and actions, yet not injure him; for in that case hee is like a brazen wall, which the darts of the wic­ked cannot pierce through; but rather rebound on their owne breasts. And though that such mischievous and malicious men levell right at [Page 36] him to hit, and to hurt him with their harmfull shafts; yet doe they come short of their aymes: for either they hit him not; or if they doe, they hurt him not at all. Therefore let all good and vertuous men be qualified and comforted, and with patience and peaceable playsters; such as are joy, exultation, and delight: for these will bring him unto greater content, then humanitie can imagine.

But suddenly after, Hescennius Sisinnius the Praefect, gave command that Dionysius with his fellows should be apprehended: and when hee was taken, Sisinnius had much talke with him; and did much reprove him and blame him, for that hee had preached against the worship of their Gods; and because by his Sermons, their gods had lost their former honour and worship; and seriously charged him to confesse his errour, and to stop up that breach which hee had made, to leave off those novelties, and unheard of doctrines grounded upon no sufficient warrant, or solidities, that so the people by this recanta­tion might see how vainly they were seduced; and so returne to their ancient Rites and Cu­stomes againe. To whom Dionysius answered, (not without a great deale of Constancie and Zeal mixed with Wisdom and Divine Eloquence) how that they were no gods whom they wor­shipped, and how that they were but Idols, the worke of mens hands, and that it was meere folly, ignorance and Idolatry to adore them; and added that there was but one God, which [Page 37] he preached: at which words spoken with so deepe a resolution; Sisinnius was wondrously incensed and angry, and commanded him to be laid upon an hurdle, and a gentle fire to be put under to roast him. Hildrinus relates that hee was cast to wilde beasts that were kept hungry,Hildrin. in ejus vita c. 32. but they would not teare him, and how hee was throwne into an Oven made hot, but the fire did not seise upon him: but hee was the second time with his fellow-labourers brought before Sisinnius, and they were publikely beaten with cruell and many blows by the Officers. But the Judge perceiving their valour and unmoveable courage, that they were not at all daunted with thes [...] dealings: He standing up, commanded in a rage, that seeing they had contemned their gods, derided the Emperours Edicts, that they had wrought by Magicke and other unlawfull Arts (as with Miracles) to delude the people, that they had seduced the people, and had drawn them from their obedience to the Emperour, to their faction and part, that although these things came upon them for their faults; and that they might be punished by the Emperour, for suffe [...]ing such Seducers to remayne in the Confines of his Empire, commanded them fo [...]th-with to be beheaded. At which this Saint Dionysius, Rusticus, and Eleutherius were not any whit terrified, but with joy and mirth an­swered, that all they who worshipped such gods were like them, and would perish even as the dung of the earth. But as for us (said Dionysius) [Page 38] Come life or death, we will worship the God of Hea­ven and earth.

At these words of these holy men, the Judges anger was kindled like fire, and gave strict charge that their execution should not be de­ferr'd; and so they were haled out of the Citie to the top of an high Mountaine, and delivered to the Officers and Executioners to be tormen­ted, which was accomplished with all the cruel­ty that could be; at the time of Dionysius his beheading, he devoutly lifting up his hands and eyes to the God of Heaven expressed himselfe in this prayer.

DOmine, Deus omnipotens, Filiunigenite, & Sancte Spiritus, Sancta Trinitas, principio carens, & in quem non cadit divisio, suscipe ser­vorum tuorum in pace animas, quoniam propter te morte afficimur.

Which deserves to be registred in letters of Gold. I have thus Englished it.

O Lord, God Almighty, thou onely begotten Sonne, and holy Spirit; O Sacred [...]rinity, which art without beginning, in whom is no divi­sion: Receive the souls of thy servants in peace, who are put to death for thy Cause and Gospell: to which Rusticus and Eleutherius answered, Amen.

Which prayer being ended, at the command [Page 39] of the Ruler, they were beheaded with a sword that was made dull, that so their paine in their Martyrdome might be the greater.

These worthy Martyrs suffered the eighth of the Ides of October, in the Reigne of the Em­perour Hadrianus; in the 110 yeere of Diony­sius his age. It is true that Metaphrastes, Hil­drinus, Hincmarus the Bishop of Rhemes, and others doe say that hee suffered under the Em­peror Domitian in the ninety first yeere of his age: but they are deceived, for Dionysius in a certaine Epistle which hee writ to Iohn being banished into Pathmos, in which he saith that he did foresee that he should be released from that misery and should return into Asia, and that by Gods providence they should see one another face to face: which proved true; when as the bloody Decrees of Domitianus were cald in and revoked, and those which were exiled for the name of Jesus were recalled: And againe the same Dionysius speaks of an Epistle which Saint Ignatius writ to the Romans though then dead, who as is manifest, suffered martyrdome under Trajan whom Nerva succeeded. Mi [...]hael Syngel­lus reports it, that Dionysius lived til the latter time of the Emperour Trajan his reigne, but the ancient Martyrologies affirme that Saint Denis suffered martyrdome under Hadrianus, as Car­dinall Baronius hath well and judiciously ob­serued it.Baron. Tom. 2. pag. 37. And so secondly we may conclude safely, that Denis lived one hundred and ten yeers.

[Page 40] His writings are extant, yet not without some scruple or doubting, howbeit those of the best judgment give good reason why they are his. I will not rehearse any of those great Miracles which the papists doe ascribe to him, however I must not neglect to recite unto you his works being so loftie and divine, and relishing of a Spirit which was ruled by the Dictate of the Holy Ghost. And indeed I could bee large if I should but recite the Testimonies of all Eccle­siasticall Writers who have commended this godly martyr: Bellarmine saith that hee used often that saying of Ignatius of Christ,Bell. in scrip. Eccles. p. 29. Amor meus crufixus est, that is to say, My love and de­light is crucified.

His Sentences follow. And his Works as Car­dinall Bellarmine hath registred them.

He used to say that hee desired of God but two things,Dion, Ar. Ep. ad Polycarp. first to know the truth himselfe, Second­ly to preach it as he should to others.

No lesse observable was his speech to Timo­thy: Dion. in Ep. ad Tim. Hadst thou seene the Saints agonies at that time (as I did, speaking of their cruell persecuti­ons of him) thou couldst not but weep, consi­dering the sentence denounced against them; that Peter was crucified, and Paul beheaded; that multitudes of the common Rabble smiting them, did spit in their faces: and it is worthy the remembring, that at their parting, after they had received the sentence of death from the Magis [...]rate, Paul said to Peter: Peace be [...] with thee, thou Foundation of the Church, and [Page 41] Shepherd of Christs Lambs and Sheep; And Peter to Paul, Go in peace, thou Preacher of good things, thou Mediator and Captain of our Salvation, and chiefest Labourer in the Lords Harvest: But at their departure, (saith he) did follow my Ma­ster Paul.

And in the same Epistle: Observe a Miracle (my brother Timothy) not to be slightly passed over. I who was present at their parting; after their death, saw them hand in hand entring in­to the gates of the Citie, clothed with a gar­ment of light, and wearing on their heads glo­rious Crowns.

• 1 Of the Celestiall Hie­rarchie 1 Book.
• 2 Of the Ecclesiasticall Hierarchie 1 Book.
• 3 Of Divine Names 1.
• 4 Of Mysticall Divini­ty 1.
• 5 Epistles to Caius 4.
• 6 To Dorotheus 1.
• 7 To Sosipater 1.
• 8 To Polycarpus 1.
• 9 To Demophilus 1.
• 10 To Titus 1.
• 11 To Apollophanes 1
• 12 To John the Apo­stle 1.

To confirme that these Works were his, it is sufficient, that they were allowed of Saint Gregory the Great, in his 33 Homily on the Gospels; and not only of him, but of divers others who have writ of him: as St. Maximus, and others.

LOoke upon this effigies, and you be­hold an acute Philosopher, a Ju­dicious Divine, a constant Martyr, a stout shield of the Christian Faith: an Elegant, ancient, and eloquent Writer, in the defence of the Truth: Whom many of the Fathers have highly esteemed and deepely prai­sed,Photius in Bib. Euseb. Eccles. Hist. l 4. cap. 11 Hiero. in illa Eccles. Scripto. Epiphan. lib. 1. Tom. 3. contra 46. Haeresin Tatianorum. as Photius in his Book entituled the Library, and Eusebius in his Ecclesiastical History. S. Ierom likewise reckons him none of the meanest a­mongst those famous Champions of the Church: so Epiphanius terms him, Vir, sanctus, & Dei, a man, an holy man, and a lover of God. Anasta­sius, Paulus Orosius in his seventh Book and fifth [Page 43] Chapter, and Plinius secundus in his Epistles in the tenth booke. But Photius doth amongst the rest, give and afford him a large Eulogie: Photii Bib. fol. 303. it begins in these words, Est autem vir ille ad Phi­losophiae tum nostrae tum potissimum prophanae summum evectus fastigium, &c. which is, That this man came to a great height, not onely of our philosophy, but also of that which is coun­ted prophane, flowing in the copiousnesse and abundance of all sorts of learning and histories, and knew very well how to beautifie and adorn his words with Rhetoricall expressions. Hence was it that hee was so able to deliver his mind in apt termes and significant phrases, so that those things that came from him were wonder­full emphaticall, patheticall, and significant; and work'd much upon the souls of his Auditors.

Hee was sonne to Pris [...]us Bacchius, hee was borne in a certain little Towne in the province of Palestine called Naples. But hee tooke great delight in Rome, and therefore hee chose that to be the seat of his residence, where both in speech, life, and habit, he professed himselfe a Philoso­pher: but he made his philosophy subservient to his sacred studie of divinity, and would say, He kept it for use, and that in his studies he found great profit by it. Tritenhemius the famous Ab­bat of Spanheim in his collections of the ancient fathers doth give this Iustin Martyr a very good report, for he cals him, Christi amatorem & cultorem insignem, a great lover and worship­per of Christ Jesus.

[Page 44] Cardinall Bellarmine and Baronius doe both highly prayse and ex [...]oll him for his Learning in their Writings, especially Baronius in his An­nals doth commend him, because Hee was the first Champion that set himself against the dan­gerous Heretick Marcion. His words are these, Caeterum non defuerunt, [...]aro. A [...]ral. Tom. 2. fol 118 Sect. 15. qui statim adversus Marcionis venena pararent antidotum: praestilit id quidem omnium primus Iustinus Martyr: that is, There wanted not those that presently pre­pared antidotes against the poyson and venome of [...]arcion; but the first that undertooke the cause was Iustin Martyr. Nay, hee not onely prayses him for that, according to his due merit, but also for his valour and prudence in discovering the Heresie of the Valentinians: Baron. Tom. 2. p. 111. he cites Tertullian adversus Valent cap. 4. 5. to utter these words, Viri sanctitate & praestantia In­signes, Haeresiarcharum contemporales instructis­simis voluminibus, & prodiderunt & retarda­runt, ut Iustinus Martyr: There were men famous for sanctity, worth and excellencie, who by their dexterous Writings, supprest the Here­sie of Valentinus, as Iustin Martyr: so that it easily doth appeare, that he did not onely suffer much for his Saviours cause, but also did much study and accustome himself to defend it against all oppositions in his time. For custome is a se­cond nature: and when the soule takes delight in any vertue, it is gain'd upon by an usuall and customary iteration.

He began to flourish in the Reigne of Anto­ninus [Page 45] Pius, and in the time of Telesphorus, as doth appeare by his Apologie, which hee dedi­cates to the same Emperour, wherein hee grie­vously complains against the Pr [...]consul in Asia, because he did with such extream crueltie, perse­cute the poore Christians with the sword, as was thought, against the minde of that good Emperour, who was calme and gentle towards them,Baron. Tom. [...]. pag. 107. and would not suffer them to read any Books of the Prophets which spoke of Christ, upon pain of death: But this Iustin Martyr lays him open to the Emperour, and saith, it was, Opera & instinctu malorum Daemonum, Iustin in Apol a [...] Anto­n [...]um. ut per timorem homines ab ill is absterrerentur: By the helpe [...]nd instinct of the Devils, to skarre and affright men from reading such Books as would learn them goodnesse and happinesse.

Hee got much re [...]ute by being so constant a­gainst Id [...]l [...]try and Superstition,This Iust Mar­tyr flourished in the yeer of our Lord, 103. and by perswa­ding the Gentiles to leave it, as a vaine and un­profitable service, and declared unto them the exce [...]lency, and benefit of the true worship of God, so that hee did cause many to come out of that miserable condition, and cherefully to embrace the Faith of our Saviour Christ crucified.

But to conclude, the Bibliotheca veterum Pa­trum, doth sufficiently speake for him, and re­gister his worth, and parts, to succeeding Ages. One of the first after the apostles times, whose writings wee enjoy was Iustin Martyr, Biblioth. Pat [...]. Tom. 2 pag 1▪ who flo­rished in the time of Antoninus Pius, and his [Page 46] successors, Marcus Aurelius, and Lucius Verus. And in his apology to the senate and people of Rome he writes, that there were from the nati­vity of Christ 150 yeares to his daies. Hee did not live free from malicious men: But the chiefe of all his adversaries and accusers, Qui carbone notandus, was Crefcens a Cynick Philosopher, but no ways deserving the name, who was a man of a corrupted life, and wholly addicted and given up to Luxury and Gluttony, and many other vices: hee was the incarnate Devill, that never left off his accusation of this worthy In­strument, and at last by his malice and envy, got opportunity against him, because he was a faith­full Christian.

It is observed, that the envious man doth not beare envy so much to the persons of those whom they envy, as they do to the good things which are in them. Envy, indeed, is the Mistris of injustice, and it inciteth both the thought and the hand to all kinde of ill and wicked actions: for when the condition of another man is just, upright, and cheerfull; then is envy most plot­ting and contriving, sad and sorrowfull. And whosoever beareth envy to any good man, and doing well, it may well be said of him: That he is not only envious to the Common-wealth, but to himselfe also, and in the end will be his own destruction.

It is a principall point of wisedome, truly to know how to esteeme of life; for hee that estee­meth and loveth his life for the love of it selfe, [Page 47] he lives not but to live: But a wise man lives no longer, then that his life may be worth more then his death; A great part of life is lost to those that d [...] ill; a greater to those that doe no­thing; and all, to those that do that they should not do: But the actions of a well grounded and advised man tend alwayes to some certain and good end; and what he purposeth, hee bringeth to perfection; because his intendments end in performances of good and vertuous con­clusions.

This Iustin Martyr used to say of the Chri­stians in his time;Ep. ad Diogne­tum. that which the soule is in the body, that are Christians in the World: for as the soule is in the body, but not of the body; so do Christians dwell in the World, but are no part of it.

He had divers other Sayings; Apud Anton. Melissam, lib. 1. se [...]m. especially these two: First, It is best of all not to sinne; it is next to that, to amend upon the punishment: Second­ly, That it is the greatest slavery in the World, to be subject to ones own passions.

But moderate passions are the most affable ex­pressions of humanity: passions must not be too fierie, nor yet too dull; but there ought to be a mean betwixt both: For the first are like Horses that endanger those that ride them; and the later prove a trouble to the Guide: The one will not be backt by any, and the other will be abu­sed by any: a good temper is a sure expression of a well composed Soule. Therefore the onely way to live worthily, and die with prayse; is to [Page 48] be noble in our actions, honest in our intentions, and temperate in our tongues.

But this envy, though of a long continuance, no whit daunted Iustin, for hee did suffer his Martyrd me cheerfully, and willingly surren­dred his soule into his Saviours protection; Saying,He was behea­ded in the yeere 149, or 150. My life is neere finished; and while I li­ved, I made my chiefest study, the only trumpet of his glory.

• 1 A Dialogue with Triphon the Jew.
• 2 An Apologie to the Roman Senate.
• 3 An Apologie to Antoninus Pius.
• 4 An Oration to the Gentiles.
• 5 Of Monarchy.
• 6 An exposition of Faith and the true confession of it.
• 7 An Epistle to Zeno and Serenus.
• 8 An Epistle to Di­ognetus.
• 9 A Booke of Que­stions from Christi­ans to the Gentiles, with Answers.
• 10 An explication of those questions which the Gentiles pro­pounded to the Christians.
• 11 Some Answers to some necessary Que­stions.
• 12 A reproofe of cer­taine Sentences of Aristotle.

More questions to the Gentiles about God, and the Resurrection of the Dead. These be averr'd to be his by Eusebius, Nicephorus, Zozo­m [...]n, Baronius, Bellarmine, and Bibliotheca Pa­trum, Perionius, and Tritenhemius, and also by Robert Stephan in his last Edition.

IT is hard to finde out the Country, parents, the time of the birth, and the habitation of Irenaeus, in his yong yeeres. But it is certaine, hee was Bishop of Lions, Cap. 3. Epist. [...]. and a famous Writer and Martyr: O [...]umenius saith, he was a Frenchman; but most do take him to be of Asia, a Grecian, not a Latine, as Cardinall Bellarmine and others, because he was a constant Auditor to Polycarpus Bishop of Smyrna; and his name doth denote him a Grecian, and his Writings were Greeke, not Latine, if we will give credit to Iustin Mar­tyr, Eusebius, Basil, Epiphanius, Ierome, Theodo­ret, Melissus, Anastatius, and Damascen. His [Page 50] exquisite skill and dexterity in searching into the secrets of Heresies doth sufficiently mani­fest, that hee was excellent for Philosophy. For usually Heresies have had their springing from Philosophy, his acute and witty Disputations with them, and his cleere refutation of them do speake his learning; besides the Order and Me­thod hee uses, with the Prefaces before his Books, besides his demonstrating how that He­resies have not onely oppositions and some con­tradictions in themselves, but that they do plain­ly thwart and crosse the truth of all Churches, and the Writings of the Prophets, Apostles, and Evangelists, which hee proves in his first and foure last Books; but the nineteenth Chapter of his second Booke, manifests his generality of Learning: First, by refuting all their sophisti­cated arguments and ungrounded positions, which hee proves to be onely fetcht out of the Fables of Poets and Philosophers, herein shew­ing that hee had well vers'd himselfe in Thales, Anaximander, Anaxagoras, Democritus, Em­pedocles, Plato, and Aristotle: so also in most Tragick, Comick, and Lyrick Poets; Seeing in the confutation of them in the defence of their Heresies, He doth fitly and wittily use their Ex­clamations, Lib. advers. Valent. cap. 5. Proverbs, and Examples; hence is it that Tertullian doth stile him, Omnium Doctri­narum curiosissimum Exploratorem, that is, the exquisitest or curiousest searcher out of all [...] of Learning.

And God having laid him out for a famous [Page 51] Instrument in his Church, Irenaeus sets himselfe seriously and ardently to the study of the sacred Scriptures, and did take wonderfull paines and delight in that studie: and for his better helpe this way, he put himselfe to Polycarpus, to be his Scholler, which had not onely heard Saint Iohn, but most of the Apostles, which had seen Christ in the flesh; and no question, it was a great joy to that old Father, to see that hee should have Children who would be constant professours of the Faith in Christ Iesus: Euseb. Eccles. Histor. lib. 5. cap. 19. and Eusebius gives him that prayse, that he did truly observe all the sweet speeches that fell from Polycarpus lips, and omitted nothing that hee spake of Christ his Actions, Miracles, or Passion.

Nay, hee was not onely with Polycarpe, but also with Papias Bishop of Hierapolis, and Iohn Bishop of Ephesus, and Aristion, with other who were all excellently Learned and Aposto­licall men, and he did eagerly desire the compa­ny of such as had conversed with the Apostles, for so he made himselfe the abler to contradict all Gainsayers: so that Saint Hierome and Saint Epiphanius terme him the true Register of the Apostles actions.Epiph. [...] Hierom. in cap. 36. [...].

He came to be Governour of the Church of Lions in France, or rather indeed setled the Gospel there,Lib. 1. cap. 9. Lib. 1. cap. 25. for hee saith, that inter Celtas commorabatur, and that Rhodanensem Regionem incolebat, that is, that he abode among the Cel­tae, and dwelt in the Countrey not farre from Roan: and hither he was sent a Beato Polycarpo, [Page 52] by blessed Polycarpe, if you will believe Grego­rius Turonensis.

Here with what faith and diligence, paines and carefulnesse, with what issue and happy suc­cesse you may easily judge, for he did constantly preach, and carefully, and reverently deliver the Eucharist to the people committed to his charge: take his owne words: Oportet nos Deo oblationem facere, Lib. 4. cap. 34. & in omnibus gratos inveniri fabricatori nostro Deo, in sententiâ purâ, & fide sine Hypocrisi; in spe firmâ, in dilectione f [...]rventi: that is, That it behoves us to offer our selves to God, and in all things to be thankfull to our Maker, who is God, with a pure mind and purpose, with faith, without hypocrisie, with stedfast hope, and in [...]ervent Love and Charity: and so for his delivering the Sacra­ment, Quemadmodum qui est à terra panis, perci­piens invocationem Dei (en consecratio) jam non communis panis est, sed Eucharistia ex duabus re­bus constans, terrena & coelesti, & gratias agimus Dominationi ejus, that is, For as ordinary bread after prayer, and consecration, is not any longer common bread, but is the Eucharist consisting of two parts earthly and heavenly, and so wee praise God. And againe, Populo dedit Verbum, praeceptum faciendarum oblationum. Lib. 5. cap. 2. The Word did command us to offer Sacrifices to God; not that he needed them, but that hee would be ser­ved by us, and therefore hee would have us to bring our Oblations daily to the Altar.

This Reverend old man became famous at [Page 53] Lions, and brought by his preaching and holi­nesse of life most of that Citie from Gentilisme, to the knowledge and service of the true God:Lib. 1▪ cap 29. Hist. Fr [...]nc. but the common enemy of Mankinde, envied [...]his great successe, and so troubled the peace of the Church with a double mischiefe; for hee brought in a most cruell persecution against the Church of Vienna, and Lions, which agreed with those of Asia and Phrygia, in the same [...]oints of faith; and also stirred up a spirit of Errour and Lying in some Heretikes, as Monta­ [...]us, Theodotus and Alcibiades, and Maximil­ [...], by both which hee disturbed the Christians, and the peace of the Church: the French here­upon take care for the Brethren, and therefore sent large Epistles of things done amongst them, as also the Tenents of Montanus into Asia, Euseb. Hist. Ec­cles. lib. 5. c. 1. 2, 3. with their judgments upon them (as Euse­bius testifies) and not onely so, but dispatched likewise Letters to Eleutherius, then Bishop of Rome, whom they desired heartily to keepe the Church in unitie. Now whom could they finde and chuse out to be imployed in this weighty imployment for holinesse and gravity, and since­ritie, praeter unum Irenaeum; but onely this one Irenaeus, whom they knew would undergoe all travaile, labour, and danger, for Christ and the Churches good: so Photinus and other chief [...] men of the French Churches, with some Mar­tyrs that were imprisoned, asked him to goe Embassadour to Rome, about some questions of the Church, and so into Asia; which he willingly [Page 54] performed,In Catalogo Scrip. Eccles. as Hierome testifies, and presents to Eleutherius the letters in his name, certifies the Bishop of the doubts, he desires his approbation & confirmation of the judgment of the French, concerning the Montanists, and so having all things to his harts desire at Rome, he very readily prepares for Asia his own Country, where he did by his owne presence and doctrine, afford much comfort to those distracted and afflicted Chur­ches, by declaring to them the Conformity of the Westerne Churches, and the See Apostoli­call of Rome; and mainly setled in points of Faith (God then giving great successe to his la­bours) he was present at Caesarea in Palestine, at the Councel, where he spoke couragiously, and learnedly in the matters of Faith,Lib. 11. Spec. Hist. cap. 124. as Nauclerus, Vincentius, Bellovacensis, and Hugo Floriacensis have recorded.

Cardinall Baronius doth deny,Euseb. l. 5. c. 4. that this Ire­naeus went into Asia, because that neither Euse­bius, nor Ierom do mention it; and because Euse­bius doth speak of his Embassage to Eleutherius to Rome: indeed to speake strictly, what time he spent, and how long it was ere hee did returne to Lions, cannot be distinctly known; but cer­tain it is, that when Photinus was ninety yeeres old, and when hee with divers other Martyrs departed this life, that Saint Irenaeus returning from his Embassage was chosen Bishop of Lions.

His enterance into it was full of danger, un­quiet and troublesome, because the Emperour was then cruell to the Christians, and had not [Page 55] called in the Edicts of Ner [...] for the fourth perse­cution; but even in this dangerous time, Irenaeus was valiant, and laboured exceedingly by prayer, by preaching, instructing, arguing, & reproving with patience and wisedome: hee seeketh the lost▪ strengthneth the weak, recals the wandring, binds up the broken-hearted, and settles those that were strong: take Tertullians words of him, Tanta vitae integritate et doctrin [...] sinceri­tate gregi is praesidet, &c. He governed the flock of Christ with such integrity of life, and sinceri­ty of Doctrine,Tertu [...] in A­polog. that à suis amatur, ab exteris suspiciatu [...]. His own lov'd him exceedingly, and others feared him, but God sent peace to the Church in the end of the reigne of Marcus An­toninus Verus, who was moved by the Apolo­gies of Melito, Apollinarius, Athenagoras, and by the teares and grones of Christians, but chiefly by Gods mercy, to yeeld quiet rest to the Church; as also because that rain was procured by the prayers of the Christians, so that they lived securely, and held Councels, and did preach freely in his reigne as also in the reigne of Com­modus who succeeded Antoninus.

But divers weedes sprung up againe to di­sturb the Church of Lions and Rome, Iren. lib. cap. 8. & 9. and the Easterne parts; Lions was troubled with the Valentinians, and Gnosticks; Rome, it was mo­lested with Blastus and Florinus; and the East­ern Church was disquieted with a great deal of contention about the celebration of Easter: but against all these did this Irenaeus proceed; he set­led [Page 56] Lions, refuted Blastus and Florinus follies, and was mightily studious to settle the Churches about Easters celebration. He lived in Antonius, Commodus, and Severus Reignes; being about 182 yeeres after Christ, but this Severus being a cruel man against the Christians, rais'd the fifth persecution against them, wherein many Mar­tyrs were crowned. But most of all, it raged at Lions, in so much that the blood of slaughtered Christians ran down the streets,Greg. Turo. lib. cap. 29. so that their names could not be told, nor numbred, but God hath written them in the Book of Life: at last, this blessed Saint was by the slaughter-man laid out to death with the greatest part of that Ci­tie, on the fourth of the Calends of Iuly, as Tri­themius about the sixtieth yeere of his age, o­ther say the ninetieth. There is great dispute among Historians, about the yeere of our Lord, in which he died; but it is certaine, that he with divers others were set betweene two Hils, there being a Crosse on the one, and an Idoll on the other, being put to choice, which way he would goe, either to the Crosse and so suffer, or to the Idoll and live; Hee and all they chose to suffer Martyrdome, and so were all put to death.

His bones as relicks, were reserved with great care, and laid in rest untill the yeare 1562. they were digd up in that furious and raging cruelty of the Hierognosticks, who neither spared dead nor living, nor Temples, Altars, nor any holy things, but spoiled all, and cast part of his bones into the River; and his skull was kicked [Page 57] about the streets as a Ball; but a Christian Chi­rurgion stole it up, and kept it two yeers, untill Charles the ninth got the City again, and resto­red to Christians their former liberty: who hearing where his skull was, came, and decent­ly with great respect buried it,Trithemius in vitâ Irenaei. and caused it to be registred in their common Register of the Citie.

His Sentences I have here placed, with his Works.

Hee used to compare the Hereticks and Schis­maticks of his time to Aesops dog, Iren. l. 2. c. 12. that lost the substance of Religion, by too earnest gaping after the shadow.

In a just consideration of the glories and ho­nours of this transitory World, Lib. 2. c. 6. What profit is there (saith hee) in that honour which is so short liv'd, as that perchance it was not yesterday, nei­ther will be too morrow? For such men that la­bour for it, are but like froth, which though it be uppermost, yet is unprofitablest.

• 1 Against the Gen­tiles, 1 booke.
• 2 Of Discipline 1 book
• 3 Of Schisme to Bla­stus 1 book.
• 4 Against Heresies 5 books.
• 5 Of the Monarchie of God.
• 6 Of Ogdoades.
• 7 Of Easter to Victor.
• 8 Of the Apostolicall preaching.

THis Tertullian flourished in the Reigne of Severus the Emperour,Bell [...]r. descrip. Eccles. and lived till the reign of Antoninus Caracalla, as himselfe witnesseth, in his first book against Marcion, as also in other places. Pamelius who wrote his life, sayes, That it was when Victor was Bishop of Rome, who was an African borne; and when as Septimius Severus was Emperour, that then this Tertullian an African, was famous also in the Church. There have beene those who have striven about two Questions; first, concerning the knowledge of this Tertullian; from one Tertullus a Consul; and from one Tertyllianus, a Counsellour: as also [Page 59] from one Tertullinus a Martyr. The second que­stion is about the time wherein this our Tertul­lianus lived: some will have him to be conver­ted to [...]e Faith, in the yeere of Christ, 160. but that is rejected, but Eusebius and others do with better judgement place him in the yeere of our Lord 200.

I cannot let passe in the first place, the cause of the multiplicity of his names. All Antiqua­ries do hold that he was called Quinctus, à loco in quo natus: from the place in which hee was borne: which was his praenomen [...]sed by the Ro­mans, as Onuphrius testifies, and cites some so called, as Quinct a Septimia, a famous Matrone. Septimius was added to him à Gente; from his stock which was amongst the Romans, both Re­gall, Plebeian and Consular. Lactant. in lib. instit. c. 1. lib. 5. Ierom. Ep 12 [...] So Septimius Me­sius rex Aequicol [...]rum. Lactantius in his Insti­tutions, and Saint Ierome in his Epistle to Fabio­la, doe suppose this Tertullians stock to be very noble. The Cognomen, or Sirname of Florens denotes a certain Family of that Race of Septi­mius: As for his name Tertullianus, it is a deri­vative of Tertullus, as Octavianus of Octavus, and as Septimius, of Septimus. It is concluded by Eusebius and Saint Ierome, that this Tertul­lianus was an Affrican borne, the sonne of a Proconsul; which also is affirmed by Isidorus, Nicephorus, and Beda: and more specially to be of the Citie of Carthage.

For his Institution he was happy, for it was excellent, and hee was as industrious to adde [Page 60] what could be had by study: his Works against the Gentiles testifie his able parts, which accord­ing to Saint Ieroms words; Cunctam saeculi con­tinent disciplinam, that is, they containe all sorts of Learning. He was well read in Poets, Gram­marians, Histories, and Lawes. Hee was well seene in Physicks and Philosophy. Lactantius says, hee was in omni genere doctrinae peritus: well skild in all kinde of Learning. Eusebius stiles him, Peritia rerum & legum Romanorum cla­rum: He knew well and dexterously the affaires and Lawes of the Romans. Saint Ierome sayes, he was, Acris & vehementis ingenii, vir erudi­tus, quo nihil eruditius, &c. That hee had a sharpe and pregnant wit; that there was none more learned than himselfe. Saint Austine stiles him, Disertissimum; a most discreet man: Ni­cephorus calls him, Eloquentia acrem & pollen­tem: powerfull in his Eloquence and Oratory: but hee that will see his large prayse, let him read Vincentius Lyrinensis: His words I have Englished; Inter Latinos omnes hic facile prin­ceps judicandus, that is, Amongst the Latine Writers, hee is chiefly accounted of, for what learning greater then his? Who more exercised in all divine and humane knowledge? For he was expert in all Philosophy; He knew all Sects, their Authors, Defendors, Abettors, Ar­guments, Fallacies: hee was full of all History: his wit was able to decide any Controversies; and that with forcible Arguments: hee convinced any Opposite hee undertook judiciously: who [Page 61] can sufficiently blazon his prayses? Each word is a Sentence: all his constructions victorious. He wrote many Workes that were necessary for Christians: which are all so copiously adorned and beautified, with such solid Reasons, that they are able to drive any one to his opinions: Some do stile him harsh and crabbed, which is supposed came to him, by his daily reading Greeke Authors: Hee was not so harsh, but hee was as beneficiall for his Matter; and this wit hee shewed even in his youth; thus and more copiously doth he set him forth, and (under the correction of better judgement) set but his too severe faults and imperfections aside: look not too rigidly upon his fall. For those subjects which hee wrote of, I dare say it, none perfor­med them more solidly, or devoutly: and it is thought by candide Divines, it was his too much addicting himself to the strictnesse of life, his too deep austerity that caused his fall: how ever, the most eminent Lights of the Church have had their imperfections; it is so by the Divine permission, and Satans malice; and what if to this end? That Men may know them­selves so; and to render all glory to God: and my conclusion concerning his fall, it shall be vaild with the Mantle of Charity; and let mee say thus much of it, and seriously professe, When I read him, I admire him. His Disci­pline may be too rigid for these more licentious times. But if it was as Saint Paul sayes, Contun­dere corpus, to beat downe his proud flesh, that [Page 62] always rebels against the spirit, who can justly blame him? his method and practice may be harsh and difficult, his intention and aime can­not but be commendable: though he a little mi­stook the method, yet if he attaind the end, may wee not conclude him an happy Conquerour? For his Heresie, of which he stands guilty, have not all Ages shunn'd that Rock, and yet enter­taine Tertullian? For certaine, his errour was grosse, but why may not that famous Tract of his, de Poenitentia, make amends for it? Hee is gold, though not altogether refined; so, nor to to be refused. Wheat he is; who not through­ly clensed, yet may be placed in the Garner: perfectly good he is not, yet not to be despised; for then who should not? And what pen is that in Writing never made blot? but I doe not here intend a discovery of his faults, but rather of his excellencies: and so I say to all; Let him that thinketh he standeth, take heed least he fall.

Hee liv'd to his Clymactericall yeere, and as Saint Ierome, and Nicephorus relate it, hee in the middle of his Age made this declension: but this Pamelius whom I follow for the descrip­tion of his life, sayes, that hee fell into it in the 53 yeere of his age: and why might it not please God to give him a recovery before the revolu­tion of ten yeeres, when it may by his Divine providence be effected in ten minutes? And how usuall it is with God, to bring light of darknes, and to make crooked things straight; hee that knowes it not, is not acquainted with Gods [Page 63] mercifull dealing towards penitent and relent­ing Sinners.

In the yeere then of our Lord 194. It seems that this Tertullian was unconverted from Hea­thenisme, for such an one hee was, by his owne confession: When he writes of the Resurrection from Death, the last judgement, the joys of Heaven, and punishments of Hell, he saith, Haec­nos aliquando risimus, cum de vobis fuimus: [...]iunt, non nascuntur Christiani. I laughed, and thought scorne of such points, when I was (of you) (meaning Heathens); but now I see wee are not borne, but made Christians.

But for that time which hee passed before his conversion to the Faith, it will not be so much materiall for our purpose. Though he was inge­nuous and powerfull in pleading Causes at the Barre; Yet will we not insist upon him as follow­ing that course of life, but take him in his time, wherein he saith: Cancellos non adorior, Subsellia non contundo, Iura non conturbo, Causas non elatro: plus Togaelaesere Rempublicam quàni Lo­ricae. that is, I follow not the Laws, plead not at the Barres, beat not the Desks, disturbe not the Laws; doe not baule out any Causes. The Lawyers Gownes have hurt the Common-wealth, as much as the Souldiers Helmets.

The means as Nicephorus and Eusebius guesse,Niceph. l. 5. c 2▪ Eccles. Hist. by which this Tertullian was converted, was thus. The Iews being by Adrian forbidden to returne home againe after their Warres, they wandred, saith Tertullian, up and downe, ha­ving [Page 64] neither home, nor friend, without any man to comfort them, and without God their King. So that at the beginning of Severus Reigne, Bono statures nostrae fuere, Our affairs went well: and the Christian Faith daily tooke a larger augmentation; by the famous Writings and Preachings of excellent Ecclesiasticall Wri­ters and Preachers. And it was not promoted in obscure and little Villages, but in the most eminent and renowmed Cities, to wit, Alexan­dria, Antioch, Aelia, through all Palestine, as also in Ephesus, Caesarea, and towards the Westerne Parts. At Thessalonica, Athens, Corinth; in Gaule, or France, and Rome. For whole Families, nay, great multitudes came and embraced the faith; being ready to doe or suffer any thing for the defence of it. At the same time, there were worthy Writers, and diligent Preachers (as Eu­sebius reports) to some of which this Tertullian was bound for ever to give God thanks for his conversion,Tom. 1. Apolog. c. 5. n. 65. 70. & 71. as he witnesseth himselfe: as at Alex­andria, Demetrius the twelfth Bishop: and Pan­thenus and his Scholer Clemens Alexandrinus. A [...] Antioch, Serapio the ninth Bishop: at Ierusa­lem, Gordius the fourth. Theophilus at Caesarea Palaestina. Polycrates at Ephesus; Ponticus, Palmas, Berillus and Bacchilus at Corinth: Agrippinus at Carthage: Saint Irenaeus at Lions in France, and Victor Bishop at Rome: and in this time hee set out his Booke called his Apologie: his conver­sion he declares to be by meanes of one of their Idoll gods whom they worshipped, being by a [Page 77] Christian adjured to declare it, said plainly, that he was a Devill, and not onely by that, but by his reading the holy Scriptures. Which the De­vils (said he) confessed to be the Word of God.Tom. 1. li. ad Scap. c. 3. n. 20. Ibi [...]. Apo c. 19. n. 273 274 275. 276. 277. Moreover, hee saith, that they are surpassing all others for Antiquitie, for omnes Substantias, omnes Materias, Origines, Ordines, &c. They include all Substances, Matter, Originals, Or­ders, beginnings, &c. And also because he found that what was written in them was Majesticall and Truth it selfe,Lib. de Pallio, c. 2. & Apolog. c. 40. for quicquid agitur, praenun­ciabatur: nothing is done, but it was in them fore-told; and hee confesseth, that the Writings of many worthy men brought him in: he names many;Tom. 3. l. adver. [...]alent. c. 5. n. 41. 42. 43. as Melito, Theophilus Antiochenus, Apol­linarius, Clemens Alexandrinus, Iustinus Mar­tyr, and Irenaeus, whom hee calls omnium doctri­narum curiosissimus Explorator; he was taunted because hee went à toga ad pallium, from the study of Law to that of Divinity; but he justi­fies his Act most learnedly, in an Oration made at Carthage, and wrote a Booke called, Liber de Pallio: wherein he shews the Antiquitie, Sim­plicitie, Libertie, Gravitie, and Holinesse of it, and says plainly, vitio sibi dari non debere, &c. Hee ought not to bee blamed, because hee had chang'd his profession.

But observe his behaviour, when he was thus converted to the Faith:A. D. 197. his owne learned Wri­tings doe sufficiently declare, that he was whol­ly taken up night and day in the reading of the holy Scriptures, and did with great paines get [Page 78] most of it by heart, so exactly,Tom. 2 lib de [...] mu [...]ieb. c. 3. n. 33. Ap [...]l. c. 18. that hee knew each period: in his quotations hee did follow the Septuagint, and highly prayseth it, and did not onely exercise himselfe in the Pentateuch, and other Historicall Bookes, but in the Pro­phets, nay, in all those sacred Oracles.

And what paines did hee not take in reading many other Authours, which any wayes might make for the increase of Faith: As Apollonius and Victor; Philo and Iosephus, whom hee calls Antiquitatum Iudaicarum vernaculum Vindi­cem: Tom 1. Apolog. c. 19. n 292. Tom. 3. l. ad­versus Haer [...]s. c. 32. n. 185. 186. that is, The naturall Challenger of the Iewish Antiquities. Appion and Egisippus, Cle­mens Romanus, Polycarpe, Saint Ignatius, Dio­nysius Areopagita, Papias, Panthe [...]s; Rhodon of Asia, Serapion, and one Proculus, whom hee stiles Eloquentiae Christianae dignitatem: The dignitie of Christian Eloquence, and divers others: Behold here the Effigies of a Chri­stian Bee.

And it is thought, that hee first wrote upon all the History of the Bible in Verse:Tom. 4. oper is Tertull. How ever he had an admirable faculty this way; and how wisely he wrote against one Blastus, who would have had the Christians Easter to have beene kept according to Moses, Tom. 3. l. de praescript. adv. Haeres. c. 53. bae [...]s 22. n. 328▪ & lib. de [...]. c. 14. n. 84. not to Christian pre­scription: Est praeterea his omnibus etiam Blastus accedens, qui latenter Iudaismum vult introdu­cere, that is, There is, moreover, one Blastus come forth, that would have us turn Iews, &c. but who knows not (saith he) that the Gospel is made void, if Christian liberty be to be reduced [Page 79] to the Law, and in this point what good hee did to the Church of God, is to this day very remarkable.

In the yeere of our Lord 195,Ibid. c. [...] and the sixth of Severus Empire: what a worthy dispute had this Tertullian with a Iew a Pro [...]elyte, about the spreading of Christs Kingdom throughout the World: and what his wisdome was herein who knowes not? and did thereupon set out that Book, Adversus Iudaeos. In quem (saith hee) enim alium universae gentes crediderunt nisi in [...]esum Christum, qui jam venit, &c. In whom doe all the Nations of the World believe, but in Iesus Christ who is come? and proves it from that place,Acts [...] Parthians, Medes, and Elamites, &c. and though some, nay, most of the Roman Officers at the Entrance into their places did ex­ercise their cruelties by the persecution of Chri­stians. This Tertullian doth highly praise this Severns the Emperour, for he saith, Sed & cla­rissimas foeminas, & clarissimos viros Severus sciens hujus sectaesse, &c. Severus though hee knew many noble men and women to be of this way, did not onely not punish them, but did highly commend them, and did publikely with­stand such as were their enemies. And some thinke that the Emperour hereupon set forth that Law called the Law of Severus and Anto­ninus, Tom. 1. l. ad Scap. c. 4. n. 36. Tom [...]. Apolog. c. 1. n. 9. that no man should be condemned being absent, or before his cause was heard: which gave the Christians great matter of joy: and by the providence of God made way for the enlarge­ment [Page 80] of the Church and propagation of the Gospel. And herein who will not say, that this Tertullian did performe an excellent Worke to the Church of God?

And when as the Christians were begun to be vexed by their Enemies, did not this Tertullian, as Iustinus Martyr had done before, write a large Apologie for the defence of the Christi­ans,Apolog. c. 4. n. 50. 51. 52. and send it to Rome; of which Lactantius speaks, that Tertullian had fully, and judiciously handled the whole matter, for the generall bene­fit of the Church of God. Wherein hee hath this saying, Christianos ad Leones: The Chri­stians are laid out for the Lions: and saith more­over,Ibid. c. 37. n. 490. Externi sumus, & vestra omnia complevi­mus, Vrbes, Insulas, Castella, &c. Wee are all strangers, yet wee fill all your Cities, Islands, Castles, Garrisons, and yet our reward is no­thing but heavy persecutions, death it selfe: and this persecution came by three false calumnies and slanders imposed upon the Christians at that time: as the murdering of Infants; eating mans bloud, and incest: which were all refuted by this onely Instrument of GODS Glory, Ter­tullian.

Oh admirable Instrument, and painfull La­borer! how ought thy memory to be kept fresh and precious for these rare performances! what shall I terme thee, but Christianorum libera­tor, The setter of Christians free, who by thy learned Writings, didst even in a manner, stop the fury of Lions!

[Page 81] When this worthy Worke was done, hee set himselfe to write against the Idolatry of Hea­thens, and the same time was made Priest by Agrippinus Bishop of Carthage, Tom 3. l. de ani­ma c. 20. n. 226▪ in the eighth yeere of Severus Empire, and then, as some say, hee liv'd as though hee had no Wife: but gave himselfe wholly to his study and Writing, and then set forth his Bookes of Repentan [...]e and Prayer, and in the ninth of the Empire of Seve­rus, hee perswades the Emperour to favour the Christians in respect of their innocence,Tom. 1. l. ad Scap. c. 2. n. [...]. and shewed how that they prayed for the prospe­rous successe of the Emperours affaires, and im­putes the slaughter of Bizantium to the effusion of Christian bloud.

And in the sixteenth yeere of Severus Reigne, there were many Heresies sprung up, and spread themselves both ancient and new, whereupon this Champion for the Church bestird himselfe, and set forth that Aureum Opus, so tis called, that Golden Worke called de Praescriptionibus ad­versus haereticos, Tom. 3. lib. de praes [...]rip. adv. Haeres. c 45. n. 293. 294. Certaine prescriptions against Heretikes. Wherein he shewed as wel his valour as his diligence, to suppresse and oppose all growing Vipers. Now (saith he) wee have onely handled them in generall, but (God willing) we will answer them all in particular: At the end of the worke hee makes a Catalogue of all the Heretickes that then tore the bowels of the Church. He first takes those foure of the Iewes. Dositheus the Samaritan, the Sadduces, Pharisees, and Herodians. Then five and twenty who pro­ved [Page 82] Here [...]icks out of the Gospel, as Simon Ma­gus, Menander, Nicholaus, Cerinthus, Hebion, Sa­turninus, Basilides, Ophitas, Carpocrates, Caivets, Sethoites, Valentinus, P [...]olomaens seoundus, Hera­cleon, Marcus Colorbasus, Gerdo, Marcion, Luca­nus, Apelles, and divers others: and who will but confesse, that it was no small taske to stop all these breaches, and cut off all these Hydraes heads.

In the eleventh yeere of Severus Reigne, though then the persecution against the Chri­stians was hot and violent, yet hee desisted not from his Labours, and Writings against Here­ticks: especially against Quintilla. Who knows not but that many good spirits have hid their heads in a storme? yet this daunted not Tertul­lian, twas his worke, and hee was resolved to performe it, an infallible demonstration of a noble and unconquered spirit, not to desist from good actions, though times prove dangerous.

So, likewise, in the thirteenth of Severus, did he not as worthily withstand the proceeding of some Libertines, as well at Carthage as elswhere, who strive to corrupt the Christians by their Idolatrous shews;Tom 2. de sp [...]ct. n. 1. then Tertullian wrote his learned Treatise, de spectaculis, wherein hee handles the case to the full. And at the same time how did hee stop an Heresie arising in Af­frick, called the Apelletians, from one Apel­les: which worke is desired, but not as yet enjoyed.

In the fifteenth yeere of the Emperour [Page 83] Severus, Tom. 3. l. de Resur. Car. c. 2. n. 25. & 45. n. 320. did hee not famously write against that great Heretick Marcion; and set forth his Book De Resurrectione Carnis? And presently after wrote his Booke, De Carona Militis▪ worthy here to be spoken of a little: upon a Triumph all the Emperours Souldiers,Tom. 3. l. 1. ad­vers. Marcion. c. 15. n. 102. for the greater pompe were to weare Crowns made of Bayes; but one Christian there was, who when he had his Crown given, held it on his arme, but would not weare it: whereupon being demanded why hee alone had refused to set forth the pompe of that day;Tom. 2. de Co­ [...]o. [...]. he did boldly answer, Non decet Chri­stianum in hac vita coronari, A Christian ought not to be crowned in this life; a true and a wor­thy answer. And so upon this, Tertullian wrote his Book so entituled.

I read not after this, that Tertullian did write any thing for the Church, but against it, The more is the pitie, so great a Scholer should fall so fouly. There are many Fathers who have dis­coursed what might be the cause of this Tertul­lians revolt. Some (as Saint Ambrose) say it was Envie; Vincentius Lirinensis makes a good ap­plication of it. It was, saith he, a great tentation and triall: The Lord saith Moses, tries us whe­ther wee love him or not, when there ariseth up one of these false prophets, or teachers, or dreamers. Saint Ierome gives him a great praise for his wit: but laments his losse. Saint Cyprians phrase was, when hee would read Tertullian, to say,Hiero [...] in C [...] ­talogo script. Eccles. Da Magistrum, Give me my Master. Trithe­mius terms him, Tam in divinis, quàm in saecu­laribus [Page 84] Scripturis doctissimum: The most lear­ned in sacred and secular affaires. And that hee taught Rhetorick at Carthage, a long time, Glo­riosè (saith he) with great glory and credit, and againe, scripsit Latino sermone penè, &c. That hee wrote almost infinite Workes in Latine, wherein he hath most judiciously confuted and overthrown all the Heresies hee wrote against, & licet in aliquibus, &c. and though (saith he) he erred in some things, yet he wrote profitably in many other his Books. Hee lived till hee was old and decrepite, and so yielded up his spirit, after that he had painfully and learnedly studied the Word of God, and carefully and discreetly answered all those that proved Hereticks to the Truth.

I have here not followed Trithemius Cata­logue, nor yet Bellarmines concerning his Works, but as Pamelius hath registred them, in the Collen Impression, Anno 1617. Hee hath a learned commendation set under his Effigies, wherein as Tullius was the Pillar and praise of Rome, so Africk glories in her Tertullian. His Oratory was famous, and Tertullians speech was sweeter then honey, as may appeare by some of his Sentences.

THis great Father was born at Athens, but governed the Church of Alex­andria, (as Saint Hierom witnesseth in his Catalogue) He was an auditor to Pantenus (who dying) this Clemens was Ma­ster of the Catechists, his Works are full of Lear­ning and Eloquence, and wrote in a most ele­gant stile: take but what Gentianus Hervet pro­duceth out of Cyrill the Patriarch of Alexan­dria against Iulian, for a true testimonie of this Clemens endowments and abilities. Quam is au­tem utilis sit futurus, hinc potest evidenter perspi­ci. Suntne aliqui, qui priseis, & ex alto petitis delect antur Historiis. Hi legant Clementem: qui [Page 93] omnes anti quas it a tenuit Historias, ut nihil co­rum, His History. qu [...] in universo ter [...]arum Orbe gesta sunt 1 eum latuisse videantur, &c. that is, How usefull and how profitable to future ages this man will be, may easily be seen, for are there any who are delighted with ancient and profound Histories? Let such read this Clement, who was so skilfull in all sorts of Histories, that hee was not igno­rant of all, or the most famous passages that were done in the World.

Are there any that [...]everence the antiquitie of 2 Verse and Poetry, Poetry. and the divine answers of the Oracles? Let such set an high esteeme upon this Clement, who cites the testimonies of many fa­mous Poets, whose Works at this day are utter­ly perished, are there any that desire to know the ancient Rites and Ceremonies of the Heathe­nish gods sacrifices? Let such take counsell of this Clement, who layes open plainly all the wic­ked and prophane sacrifices, Orgies and Myste­ries of the old Heathenish gods. So that if any Christian should yet love Gentilisme, and who should prayse and admire the ancient Manners and Institutions of the old Gentiles, (as would to God there were none) such a man upon the reading of Clement, unlesse possessed with the spirit of slumber and stupiditie, will reject his former opinion of those false gods, and laugh at the madnesse of their worshippers, and wish them condigne punishment for their folly.Philosophie. Are 3 there any that desire to know the determinati­ons of the anc [...]ent Philosophie? Let such but [Page 94] read this great Scholer, who hath fully delive­red and described the Originall, Families, Sects, Successions, Learning of all those Ancients, yet hee did mightily preferre Christian Philosophy before all other sorts whatsoever, that there is not any man but of necessity must acknowledge it to be divine, and in truth to be inspired of God. Doth any one desire to know the Tenents of those Heretikes that disturb'd the peace of the Church in the infancie of it? Let him but be conversant with this eminent Father, who both discovers and explaines, and also learnedly confutes their unsound opinions: doth any de­sire the authority of the Primitive Fathers; to overthrow such Heresies as are broach'd in our times? In this case also will this Clemens give them great and commendable satisfaction. Doth any desire to have the basenesse and corruption of mens manners to bee corrected? There is none that doth more sharply lash at vice, and beat downe sinne; none that gives fairer exhor­tations and incitements to Vertue and Pietie; None affords fairer demonstrations for the insti­tution of a godly life; then this one Father. Does any one desire to see good Discipline decayed, to be restored entire and whole? Hi cum Cle­mentis doctrinam & vitae sanctitatem (ut par est) laudaverint, qui cum esset presbyter solum­modo, talis fuit, &c. When such shall (as it is equall) have praised the doctrine and sancti [...]ie of Clement, who was onely a Priest, but such an one, that if our times did afford but many such, it [Page 95] would goe prosperously and happily with the cause of Christianity.

This Clemens is wonderfully commended by Eusebius, Nicephorus, and Hierome, and Photius himselfe speaks of some of his Works, especial­ly of that which hee cals his Pedagogue, which doth give directions for manners and life, con­taining three Sections,Photius in Bib­lio beca p. 287. in which (saith he) Dictio est florida, quaeque assurgit in Majestatem cum suavitate conjunctam, in quibus etiam est eruditio multa & decens: that is, The Language is flou­rishing, and ariseth into certain Majestie joyn'd with sweetnesse wherein is very much Learning comely adorned and set forth: so that as Euse­bius and others testifie, those blemishes that were cast upon his Works and Writings, were done by the Easterne Heretikes, and Alexander Bishop of Hierusalem, Trithem. de scrip. Eccles. fol. 8. gives him a sufficient te­stimony for Life and Learning. Trithemius terms this Clement, virum devotum, doctum, & eloquentissimum: that is, a Religious, Devout, Learned, Eloquent Father: and that faire En­comium which is extant of him in Saint Ieromes Catalogue,Hieron. cat [...] script. Eccles, fol. 95. I thought good to insert here made by Alexander Bishop of Hierusalem, and sent to the Antiochians. Haec vobis Domini & Fra­tres scripta transmisi per Clementem Beatum Presbyterum, virum illustrem & probatum, &c. that is, These Writings, Brethren, have I sent to you by Clement that blessed Priest, a man famous and tried, whom you know, and now will know better, who, since hee did come hither by the [Page 96] sending of God, and his providence hath main­ly confirm'd and encreas'd the Church of God: Origen was his Disciple,Hierom. Epist. ad Mag Tom. 2 pag. 108. and succeeded him in his place at Alexandria. Saint Hierom gives him this phrase, Clemens meo judicio omnium eru­ditissimus, nihil indoctum, &c. This Clemens, in my judgement, was of all others the best Learned, and his Workes full of sacred Philo­sophy, &c.

THis eminent Writer, who was Scho­ler to Clemens Alexandrinus, was called by two names, some call'd him Origen, some Adamantius, which sirname was not given him as some other of the Fathers had given to them, as Saint Basil for his admirable wit was called Magnus, Saint Chrysostome was so called for his sweetnesse of speech, Gregorius Nazianzenus was termed for his wonderfull knowledge in sacred Writ, Theo­logus, that is, the Divine. But Origen had this sirname from his first growth and progresse. The first of his names was given him for his sublime and divine speculations, who by sweet and mel­lifluous [Page 99] Allegories, carries his Readers affecti­on from terrene to celestiall contemplations: his second name he had from the nature of that precious stone called the Adamant, whose lustre and hardnesse gives it renowme; such was this Fathers noble and generous minde, not daunted or affrighted with any afflictions, but in all states and conditions kept his resolution and integri­tie: so that as Erasmus who wrote his life, speaks of him, in these words, Quem nec vit ae austeri­tas, nec perpetui labores, nec dura paupertas, nec improborum pravitas, nec suppliciorum terror; nec ulla mortis facies, à Sancto instituto vel tantillum dimovere potuit: that is, whom neither austerity of life, nor perpetrated labours, nor dejected poverty, nor wicked mens policies, nor terrour of punishments, no nor yet death it selfe could any whit displace or remove: oh admired patterne to succeeding ages!

There is not much written of his Country, but most do conclude him to be of Alexandria, because there his Father suffered his imprison­ment, and Martyrdome, and there left his Wife and Children, It makes not so much where wee are borne as of whom: this Origens Father and Grandfather were Christians, though Porphyrius relates that his parents were Heathens: his Fa­thers name was Leonidas, a honest devout man, and well learned, who after imprisonment lost his head under the persecution of Severus the Emperour, leaving this Origen with sixe other brethren in great want and penury: for his [Page 100] goods and estate were confiscated to the Empe­rour. Some report this Leonidas to have been a Bishop, as Eusebius and Saint Ierome.

This Origen was very famous,Ierom. in Ca­tal. Illust. viro­rum. Euseb. Eccles. Histor. lib. 6. and so little feared Martyrdome, that had not his mother prevented his intents, he had made himself a pat­tern to his Father. For shee in the night got away his cloathes, so that hee could not goe abroad: but however while his Father was in prison, he wrote a worthy Letter to him; not any wayes to shrinke under the suffering for any respect; in which he useth this phrase, Vide pater, ne quid mea cansa secus facias, Look to it, oh my Father, that you do not change your resolution for my sake: Hee was of that undaunted spirit, that hee would comfort the Christians in their Martyrdomes, and would visit others, that were in chaines for the cause of CHRIST: Nay, and without feare of punishment delivered some from their fetters. And in his Writings, when as he [...] speaks of Martyrs, and their tor­ments, hee seemes to be even ravished in spirit. Hee was not seventeen yeeres old when hee was deprived of his Father, and had a Mother with many brethren, whom hee did by labour and study maintaine and cherish, and the better to provide for their sustenance, hee did publikely professe Grammar, which though many may take to be a needlesse profession, yet in ancient times it was in high esteem, so that of it, it was said, Senile atque arduum fuisse negotium: that is, it was a taske for an old grave man to per­form, [Page 101] and full of difficulty, for as a great Writer speaks, Non tātùm expect abatur Declinationum, Conjugationum & Constructionum ratio: sed sermonis elegantia, plurimorum Authorum lectio, Antiquitatum & Historiarum peritia; ac etiam Poeseos, Rhetorices, Dialectices, Arithmetices, & Cosmographiae, Musicaeque cognitio, that is, There was not onely expected in one of these Profes­sors a method for the Declensions, Conjugati­ons, but there was a requisite elegancy of speech, reading of divers Authours, skill in Histories, Poetrie, Rhetoricke, Logicke, Arithmeticke, Cosmographie and Musicke, in all which this Origen was excellently wel experienced; and the place in which hee professed was no meane one, but in the famous Citie of Alexandria: and pre­sently after, hee read the grounds of Religion, divinely instructing the Christians, confirming and strengthening their hearts against all the stormes of persecution. Amongst many others one Disciple called Plutarchus, was so encoura­ged by this famous instrument, that hee under­went Martyrdome: and one Heraclas a Kinsman of this Plutarchus, for his holinesse of life, was after the death of Demetrius, advanced to the Government of the Church of Alexandria, Se­renus also was so instructed by Origen, that hee died for the name of Iesus, as also Heraclides, and many others as well men as women, so ser­vent and powerfull was the doctrine of Origen, and such deepe impressions made it in the minds of his Auditors.

[Page 102] He did strictly keep under his body, and sub­jugated the flesh to the spirit, lest, as hee said, while he saved others, hee himselfe should be a cast-away, he was frequent in watchings, in fast­ings, humicubations, in labours and wants, and yet underwent all with a great deale of alacritie, integritie and patience, his holinesse of life was not onely admired and followed by Christians, but also by many Heathens, so attractive and powerfull is the example of a good life.

But now Demetrius Bishop of Alexandria, hearing of Origens paines and piety, thought him a fit instrument to be placed in the Church, and so called him to be the Catechista, or Rea­der of Divinitie in that place, a weighty and eminent place, which after the Apostles one Pantaenus, and after him one Clemens had sup­plyed in the Citie of Alexandria, and now this Origen enjoy'd; and kept it many yeeres, with a general approbation and renowne, the Disciples of these men were termed Catechumenists, or hearers.

Now he left his profession of Grammar, and sold all his bookes to a friend of his for the al­lowance of foure half-pence a day, and wholly addicted himselfe to the studie of Divinity, in which he so profited and exceld, that hee was by Alexander Bishop of Hierusalem, and Theoctistus Bishop of Caesarea, called to the Priesthood: a great dignity in those times, though much and too much slighted in these looser and propha­ner days.

[Page 103] The Churches of Achaia, were vext at this time with divers Heresies, to stop which Origen was sent with the Epistles or Letters Testimo­niall of the Church, and as he went through Pa­lestine, towards Athens, hee was by the Bishops aforenamed, ordained Priest, that He might be the more potent, being confirmed by authority Ecclesiasticall. He did not run, but was lawful­ly sent, and did painfully undergoe that charge; and indeed his doctrine and life was so renow­med, and eminent, that they caused him to be envied, and hated, especially of Demetrius; so that he did what he could to cloud and darken this Origens fame, (a fault not fitting to harbour in a Divines breast, though through the Devils malice too frequent.) This Demetrius ript up this Origens faults, and by his writings did pub­lish them to the World, and especially hee up­braided him with that rash and inconfiderate act of his dismembring himself, which He stiles puerilis error, a childish fact, a blind zeale with­out knowledge, and said, that He took some o­ther things Historically, which he should not in the Gospel, as that having two Coats he should give away one, as also that of not caring for the morrow, &c. so that what Origen thought not to have bin known, was, and Demetrius for that imperfection, deem'd him unfit for the Priest­hood, and so did now dislike what formerly hee approved; and envied deeply him, whom hee should have lov'd. Such power hath premedita­ted and working revenge.

[Page 104] Well, in the height of Origens fame, these things were divulged, and his adversary was potent, and thereupon Origen was forced to give way to the storme, and yield to the impor­tunitie of his Enviers, and so left Alexandria, yet always kept his constancie and courage, and retain'd his piety unmoved, preaching the Go­spel with all diligence and painfulnesse, striving to convert many to Christ, not doing as Ter­tullian did, to turn from Orthodox, to a Monta­nist, but the more his affliction was, the closer he kept his piety, nor yet troubling the World with Schisme, nor yet requiting his adversaries with ill language, or calumniations, but hee went another way to worke, to doe good for evill, and to speak well of His standerers, (as Saint Peter saith) by this meanes stopping the uthes of his Gain-sayers.

The principall place in which He taught was Caesarea of Palaestine, there hee instructed many in the Faith, and saw the fruits of His labours; for Hee had many famous men who were His Followers and Scholers, as Firmilianus, after­wards Bishop of Caesarea Cappadocia, of whom Hee was entertained with applause through all Cappadocia. Who after that he had seen the Holy places in Palaestina, return'd to Origen againe. He brought up Theodorus, afterwards called to the dignity of a Bishop: as also Gregorius, who for the Miracles which Hee wrought, was ter­med Thaumaturgus, who was an eminent Fa­ther of the Church. This Origen did likewise [Page 105] convert Anthenodorus the brother of Gregorius, and made him leave all his worldly wisdome to gain the knowledge of Christ, and gained great advancement in the Church of God. He was cal­led to Antioch by Mamniaea the mother of Alex­ander Severus, and was by her honourably en­tertained and religiously dismissed againe, this woman is called by Saint Ierome a Religious Matron. He wrote a famous and learned Epistle to Philip the Emperour who was the first King of the Romans which was Christian. Hee saw Rome which hee cals Ecclesiam magnam a great Church in one of his Epistles, and this was done in the time of Zepherinus: so againe he did re­turne to Alexandria, and admitted into his so­ciety Heraclas again. He recald Ambrosius from the heresie of the Marcionites, and caused him to embrace the orthodox faith. He never affe­cted wealth, but contented himselfe with a low estate; for being so beloved he might easily have ab [...]unded in riches, if his mind had beene set­led on them. He was so studious, that he would read at his meales. It is said of Him to his cre­dit and renowme, that, Origeni null a par [...]aetatis periit à studiis, that is, Origens whole life was a continued study: and another speaks thus of him, Origenis ingenium sufficiebat ad omnia per­discenda: that is, Origen had such a pregnancie of wit, that he was apt to learne any thing. Ad­fuit illi mira ex tempore dicendi facultas, & in obscuris dictionibus perspicuitas [...] that is, He had a wonderfull faculty in expressing himselfe ex [Page 106] tempore, and to explicate obscure places won­drous quick and able. Quanti fecerit Originem Antiquitas, &c. How much did Antiquity ac­count of Origen, any man knows, for Saint Ie­rome stiles him no lesse then Magistrum Ecclesia­rum post Apostolos, the Master of the Churches after the Apostles: And Saint Augustine wished that His Works were turn'd into Latine, Victo­rinus and Hilarius Bishop do mightily endevour to set forth his prayses. And as one saith, Quis ex Scriptoribus qui post Origenem vixere, non insigniter ab eo est adjutus: that is, Who of all the Writers who lived after Origen, was not singularly helped by Origens labours: Nay, to shut up all, it is said of Him, primus omnium glaciem scidit: Hee was the first that broke the ice, for the explanation of the Scriptures. To conclude all, Hee carefully employed His time, endured a great measure of affliction, faithfully preached the Gospel, converted many to Christ, having spent himselfe in holy labours for the good of the Church, In the first yeere of Decius, Ruff cap. 29. the seventh persecution being raised against the Christians, in the 225 yeere after Christ.Nyceph. c. 27. 32. 33. lib. 5. And in this persecution, it is generally knowne what heavy and cruell torments this Origen then endured, and indeed, it was not so fierce against any as this Father, for Hee suffered bonds, tortures of his body, being fastned by the neck with a great iron chaine, and many dayes together: his feet were kept in a paire of Stocks of wood, and then were stretched foure [Page 107] paces wide, with threatnings of fire, and a most cruell Judge striving by all means to pro­long his tortures;Euseb. lib. Ec­cles. Hist. 6. pag. 173. but what pious Ejaculations and comfortable prayers, and zealous exhorta­tions he made and gave to the Christians, is to be wondred at, considering the length and ex­tremity of his sufferings, that he should retaine his valour and constancie, untill the giving up of his spirit. I know how some have sharply reprov'd him for that act of dismembring himselfe, and others have condemned him and his Writings; but these are not demonstrations, so much as calumniations of so great a Light of the Church: However if hee was in an errour, the Mantle of Charitie should hide and conceal it. I have read too that he died at Tire very old and poore:Trithe. descrip. Eccles. fol. 10. But we are not to believe a private pen before so great a Cloud of Witnesses to the contrary: However, Hee lived to the seventieth yeere of his age, and died a constant Martyr for Christianity.

Hee flourished in the Reigne of Antonius Caracalla, Macrinus and others; from the yeere of our Lord 213. to 240.

Also I have annexed some of the famous Sen­tences of this Father.

I Doe intend to describe the lives of foure famous Fathers of this name, who have beene eminent in the Church for Piety and Learning, for Action and Passion, viz. Gregorius Nazi­anzenus, then Gregory sirnamed Magnus, Pope of Rome, Gregory Nyssenus who was brother to Saint Basil the Great, and this Gregory Thauma­turgus: the greatest part of the Churches Histo­rians have beene copious in setting forth the prayses of all these. I now set upon this, and what I doe expresse to the World shall be true, and mayntaind by sufficient Witnesses. He was called Theodorus before, and hee got his name [Page 111] Thaumaturgus, from the abundance of Mira­cles which hee wrought, and great Wonders which hee did, if wee give credit to Gerardus V [...]ssius, in his Preface before this Fathers work;P [...]ae [...]at. Ge­rard. Voss [...]i. that Saint Basil ranks him not inferiour to Mo­ses, the Prophets and Apostl [...]s and that hee was full of great Signes and Miracles, that hee was indued with the spirit of prophecie, that hee by prayer removed a great Hill which hindred the perfecting of a Church, that hee dried up a great Lake which had caused great discord betwixt two Bre [...]hren, that Hee by His prayer stopt the force of the River Lycus, which overflowed and drowned the neighbouring fields, and so bride­led the swelling waves that ever after they did keep within their own bounds and banks: That this Fa [...]her likewise cast out Devils out of the bodies of men; that He stayed the plague in pla­ces that were infected, that he heald the sick and weak, and that He also raised the dead, and that Hee brought many souls to embrace the Gospel of Christ Iesus: Whether he was so full of these Works and Wonders, I doe not here intend to dispute, but I have onely related what I have read of him, and I have not much cause to su­spect the wordes of so many Fathers of the Church, who witnesse it of Him. Take there­fore, I pray you, the commendation which Saint Basil the great affords Him in His Booke of the Holy Ghost, Sanctus Basil. in lib. de S. S. cap. 29. Chapter 29. [...]; that is, Where shall I find [Page 112] a fit place for this great Gregory, and his praises? May I not fitly set him with the Prophets and Apostles, a man endued with the same spirit in great measure, a man whose life paralled those former stars of Heaven: a man who did power­fully shew the vigour of the Word of God. We should do injury to the Truth, if we should not account him amongst the blessed in glory and felicity, which like an eminent Torch shined in the Church of Christ, S. [...] Basil. loco citat. & ope S. S. tremendam habuit adversus Daemones potestatem. And who by the helpe of the Holy Ghost, had mighty power against Devils: Hee had received such a plentifull portion of the graces of Gods Spirit, that by the helpe of seventeen more Christians; he brought whole Cities and Countries to the obedience of the Gospel. Hee also chang'd the course, and bridled the force of Rivers: and of a great Lake which was cause of dissention be­twixt two brothers: and his predictions of things to come, makes him that hee may be rec­koned amongst the Prophets: If saith Saint Basil, I should reckon up all His Wonders and Miracles, which hee did in the sight of the peo­ple, I should even attribute that title to him which his very adversaries afforded him, [...], a second Moses; for they are so fixed in the hearts of men, and so knowne amongst all, so faithfully registred amongst Historians, that the envy of the Devill,S Basil in Ep. 62. Co [...]solatar. ad Ecclesiam Naeo caesari. nor the length of time can ever abolish the memory of them, Qui à tempore magni praesidis Ecclesiae vestrae Gregorii, [Page 113] Who from the time of that Great President of your Church, Saint Gregory have flourished. Here I cannot but cite the admirable commen­dation that Eusebius the Historian giues him,Euseb. l. 7. Ec­cles. Histor. beginning thus. [...], about the same time that Xistus ruled the Roman Church, and Demetrianus who succeeded Fabia­nus in the Church of Antioch, and Firmilianus the Church of Caesarea, that this Gregory called Theodorus, who was an Auditour of S. Origens, together with his brother Athenodorus, did wisely manage the Church of Pontus, Euseb. lib. 7. Eccles. Hist. c. 25. and in an­other place, the said Eusebius reckons up this famous Gregories actions, Verum quoniam Beati Gregorii historiae textus mentionem attulit, &c. But for as much as the Text of the History hath mentioned this Blessed Saint Gregory, I will not omit the worthy Workes of so great a man. There was a great Lake in Pontus, full of all sorts of fish, which came to be the Inheritance of two Brethren, who fell to civill dissention a­bout it, so that many men had lost their lives in the quar [...]ell: which thing when Gregory heard of, he presently came to the place, and uttered these words to the two contentious Brothers: Nolite, ô Filioli, rationales animas pro multis animantibus vi [...]lare, Fraternam pacem quaestus cupiditate dissolvere, Dei leges & naturae pariter jur a temer are: that is, Do not, ô my sonnes, ô! doe not destroy so many reasonable soules for a few mute creatures, break not the bond of bro­therly love and peace for transitory gaine: doe [Page 114] not so rashly and desperatly violate the Laws o [...] God and Nature at once: come wi [...]h mee to this fatall Lake, and I will by the help of God recon­cile you for ever: Whither comming this good man upon his bended knees, prayed heartily to God in the sight and hearing of all present; and Eusebius sets down the words of his prayer, That he desired of God, that never any more fish might be in it, but that it should be a field for corn, that by this means these two Brethren might agree in love together: whose prayer God heard, and did imme­diatly grant his request, to the amazement of all the standers by. Euseb. Ec Hist. l [...]b. 7. c. 25. Such force have the prayers of a faithfull man with God: this one action is enough to renowme him in all Ages: but he was admirable likewise for ingenuity and dexteritie of wit,Euseb Ec Hist. lib. 7. cap. 25. as the same Eusebius gives testimony of him in these words. Sed & ingenii sui in parvo nobis maxima monumenta dereliquit: But hee shewed in briefe the excellency of his wit. For Magnificentissime scripsit, that is, He writ most elegantly upon Ecclesiastes, and left a brief, but an eloquent Exposition upon the Catholike Faith which hath beene and is a great edificati­on of the Church of Christ: His wordes begin thus: Vn [...] Deus Pater Verbi Viventis, that is, One God, the Father of the Living Word: of the Subsisting Wisdome, of the Ever-living Power, the Perfect begetter of the Perfect One, the Father of the onely begotten Sonne: and so goes on, ex­pressing the Deitie and Trini [...] in most apt and significant judicious termes. Greg. Nyssen. in vit S. Greg.

[Page 115] Saint Gregory Nyssen affords this man a singu­lar Encomium, and Eulogie in these words: Si­c [...]t de Mose ait Scriptura, &c. that is, That as the Scripture speaks of Moses, so may I of this Gregory: Hee was seene in all the Learning of the Gentiles, hee found how weake and unwise their opinions were, and embraced with great ard our and sanctity the Gospel.

Saint Hierome also blazons [...] his Works with prayse and commendation.S. Hi [...]rom. in s [...] [...]pt. Ec [...]l [...]s. in Theodoro. They begin thus: Theodorus, qui postea Gregorius a pella­tus est, Theodore who was after called Gregory, was Bishop of Neocaesarea in Pont [...]s: in his youth to learne the Greeke and Latine with his Brother Anthenodorus, he passed from Cappa­doci [...], to Beritum, and afterwards to Caesarea of Palestine, where Origen seeing their admirable wit, taught them Philosophie, and so inst [...]ucted them in Divinitie; and sent them to their Mo­ther: this Gregory wrote an eloquent Letter to Origen, extant yet. And Hierome stiles him, Vi­rum Apostolicorum signorum & virt [...]tum, that is, A man ful of signes and Apostol call Mira­cles. And he that will read more of him,Hieron, in Ep. S [...]. ad Orato­rem Rom [...]num. let him accept of this cloud of Witnesses. Sanctus Gregorius pap lib. 1. Dialogorum cap. 7. Socrates, lib. 4. c. 22. Enagrius, lib. 3. cap. 31. Cedrenus in anno 12. Anastasii Imp. Haymo lib. 7. c. 8. N [...]ceph. lib. 9. Beda & Ruffinus. Suidas speaks of him al­so, Factus Episcopus, signis, &c. that is, [...] Graeco M [...] ­nolog [...]. Being made Bishop, he exceld for signes and wonders above humane power. He was full of holinesse. [Page 116] Phedinus Bishop of the Amassensians, ordained him a Bishop. Hee flourisht under Aurelianus, and he reigning, this Gregory died. At his death he thanked God, that hee left as many faithfull Christians in that City, as hee found Infidels at his comming.Ex Rom. Bre­viario 17. N [...] ­vembris. The Roman Breviary stiles him Sanctitate doctrina (que) illustris, &c. famous for sanctitie and doctrine, and much more for mira­cles. At this death hee asked how many Infidels there were in Neocesarea, it was answered, but se­venteene: thanks be to God (said he), for at my comming there were just seventeen Orthodoxe Christians in this place.

Bellarmine and Baronius declare his worthy parts, and say,Bellar. de Il­ustr. Scriptor. Ecclesiae. that he was famous for Learning and Miracles, and that hee flourisht in the Reigne of Alexander Severus, and Baronius te­stifies in his second Tome, that hee was made Bishop in the tenth of Severus, hee suffered so much for the Truth, that in the Greek Churches, he is reputed a Martyr.

IT hath always beene the providence and goodnesse of God to raise up, and finde men of parts and graci­ous endowments, to mayntaine the cause of his Church, amongst which this Saint Cyprian merits a place, whom so many of the ancient Fathers of the Church doe highly com­mend, as Gregory Nazianzen, Hillarius, Ambrose, Prudentius, Saint Augustine, Fulgentius, Ma­ximus, Isidore, Petrus Chrysologus, Beda and R [...] ­banus Maurus: as also Eusebius, Zonaras, Nice­phorus, and Divine Saint Ierome, who bestowes this Encomium of him: Quam, purissi [...]i fontis instar, dulcis incedat & placidus, ingenio sit faci­li, [Page 120] copioso, suavi: & (quae sermonis maxima est virtus) aperto; ut discerni nequeat, ut rumne or­natior in eloquendo; an facilior in explicando, an potentior in persuadendo fuerit. When as this Father runs like a Fountain sweetly and calmly, of an apprehensive, copious, delicious note, and (that which adds grace to him) of an holy wit: so that it is hard to distinguish, whether he was more rich in eloquence, or facile in his explica­tion, or more powerfull in perswasion:Pontius Diaco­nus in vita sancti Cypriani Pontius his Deacon writing of him stiles him thus, Cy­prianus religiosus Antistes, Testis Dei gloriosus. Saint Cyprian, that Religious Prelate, that Glo­rious Witnesse and Martyr: to passe by therefore the part of his life as he was a Rhetorician, wee will onely describe him as a Christian.

At this first ingresse to Christianitie, he chiefly studied to keepe his body continent and cleane from lusts and occasions provoking, saying, Tunc enim posse fieri pectus idoneum, & sensum ad plenam veri capacitatem pervenire; si con [...] ­piscentiam [...]arnis robusto atque integro sancti­moniae vigore & rigore calcaret: That then his heart would be truly fit, and his spirits to come to the full capacitie of the truth; if that once he could with a strong and entire vigour and rigor of Holinesse trample down his concupiscence of flesh. And not onely eminent for his austeritie, but also in the reading of the Scriptures, hee chiefly aimed how hee might improve his la­bours to Gods glory. Hee at his initiation to Christianity, gave and distributed all his estate [Page 121] to the poore, ut ambitionem saeculi sperner [...]t: that hee might avoid worldly ambition, and performe an act of mercy well pleasing to G [...]d. A strange thing, and not to be paralleld by any of the Fathers. Upon this hee entred into the Priesthood: Where, how worthily hee did be­have himselfe is manifest, hee was not daunted with any oppositions, nor frighted with any persecutions, so that as Pontius saith well, Non illum penuria, non dolor fregit: It was not want or sorrow that startled his noble heart: not his Wifes disswasions, not the worlds frownes, not the malice of his adversaries could affright him. He stood firme & unshaken in all estates and conditions, keeping his faith and devotion, and blessed God in his deepest sufferings. His house was free to all commers, he never turn'd widow empty away from him, he was the blinde mans eye, and the lame mans legs, and the naked mans garment, Haec debent facere (dicebat) qui Deo placerent: These things ought to be done of such as would please God.

There was one Caecilius a Priest and upright man, who first did enlighten his minde, a man worth commendation, whom this Saint Cyprian highly honoured and reverenced, calling him novae vitae parentem, The Father of his Chri­stian life. It is not possible to reckon up all his severall graces: this adds to his credit, that being but a Neophyte in Christianity, yet God so dispo­sed it, that hee was chosen to be a Bishop, with an unconceiveable joy of the people, which did [Page 122] honour him, but he was so humble, that hee see­med not to regard their praises, but at his com­ming out and going into his house, a World of Christians attended: quae illi pietas? qui vigor [...]? misericordia quanta? quanta censura? O how great his piety? his valour? O how admirable his mercy and his discretion! His countenance full of gravity and pleasantnesse, not too much expressing a severe sadnesse, nor yet affecting wantonnesse, but so equally tempered, that it was hard to say whether hee was more loved or feared; his carriage was answerable to his aspect, not any wayes swelling or puft up with pride, nor dejected with poverty. But what was this Bishops love to the poore, may be a patterne to all succeeding ages: but Satan envied this good man, and so at last he was banished; but even in this state he performed a world of good. Wit­nesse that speech made, and sent to Nemesianus, [...]oelix, and Lucius, with other Priests and Dea­cons: saying, It is no shame but glory, not to be feared, but to be rejoyced at, to suffer banishment or paines for Christ; that such as suffer shew that they are valiant Captains of Vertue, provo­king by the confessions of their mouth, and suffe­rings of their bodies, the hearts of the faithfull to Martyrdome. For, saith he, it is no new thing for a Christians body to be beaten with clubs, or to be full of wounds or skars, in as much as they were ornaments to them not any discouragements and though the Mines afford no beds to Christians, yet they shall rest in the Lord: and though their [Page 123] weary bodies lie on the cold ground, yet they shall be refreshed, though their hands and feet have bin loaden with fetters and chains of iron, yet Christ, will loose them, and make them free men of Hea­ven, the tying of them fast here is a meanes to make them run the faster to Heaven; and though they be stripped of their garments, yet Christs Righteousnesse would cover them, their deformity shall be turned to honour, their mourning to joy, their pain to pleasure, and to endlesse felicity. And though they could not bee admitted the Temples to pray in, yet they might offer their bodies and souls in humility and contrition to God, which would be Sacrifices that would please him: And concludes his comfortable speech to them with the words of S. Paul, Cypr. l. 3. Ep. ult. These present sufferings are not to be compared with the brightnesse of that glory, that shall be revealed to the Children of God. As also that saying of his shews his worth, Quis doceret poenitentiam lapsos? Veritatem H [...] ­reticos, Schismaticos unitatem, filios Dei pacem, & Evangelicae pacis legem? Who ever gave such directions to such as were f [...]lne, to renew their repentance? Who ever gave better directions to Hereticks, to embrace the Truth? Who better taught Schismaticks the way to Unity? or the Children of God the p [...]th of peace and prayer? By Him it was that the blaspheming Gentiles were convinc'd in themselves of those things whereof they accused the Christians: By Him it was that the weaker Christians were so willing to forsake all worldly preferments, in hope of a [Page 124] reward in heaveu. Hee it was, of whom wee may truly learne pity and patience. It was this Cyprian that overcame the malice of his E [...] ­vious Adversaries, by a sweet and Christian­like meeknesse? Who was it that afforded stronger Cordials and Counsels to conquering Martyrs,Pontius in vita sancti Cypriani and to speak truth, Quis denique tot confessores frontium notatarum secunda inscrip­tione signatos, & ad exemplum Martyrii super­stites reservatos, incentivo tubae Coelestis anima­ret? Who ever did by the heavenly trumpet, encourage so many Confessours branded and twice written downe and signed, and daily ex­pecting Martyrdome to stand firme in the faith as Saint Cyprian.

It was then the singular providence of God, that this man should be yet reserued, so that his feare and his departure was divine and appro­ved, that yet he might confirme many, convince others, and comfort many others in their suf­ferings: for at this time the Church of God was deeply wounded by the common adversary, and therefore fit it was, that hee and such like as he was, should binde up and cure the wounded and broken.Ribud. in vita sancti Cyp. 439. Lactantius gives this Cyprian a great commendation, for his gravity, and cleer­nesse of stile, he was unwilling to have been Bi­shop, but the voices of all cried out either Saint Cyprian or none, and indeed who can sufficient­ly set forth either his wisdome or diligence in feeding Christ his flock, so that hee was like a loving Father to all, A vigilant Bishop and an [Page] heavenly in [...]pired Master: when as the Church [...] miserably wasted by persecution un­der [...] the Emperour, whose governmen [...] was [...]ut short, but as Saint Cypri [...]n witnesseth himselfe, extremly bloudy, for the Church, saith [...] having enjoyed a long peace under his [...]ther, all men studied their private wealth, so that Devotion and Religion, and good [...] were quite neglected, and all estates and [...]orts of men and women were fearfully corrup­ [...]ed; s [...]vit hoc [...]agell [...]m Deus, God suffered thi [...] [...] of persecution to reforme it; which Saint Cyprian avoided by flying, as [...] testifies: but his Adversaries sought for him to have cast him to be devoured by Lions in the Amphitheatre: so that they that would [...]ot be­lieve him a Bishop in prosperity, should [...] him one in banishment: but what great go [...] in his banishment, did hee performe, doth easily appeare, by his care to see the slaughtered christians to have decent buriall, to care that [...] wounded and mangled should have releafe and comfort; and it plea [...]ed God to afford him [...]uch a perswading power, that he obtain'd whatsoe­ver he desired for them: but this storme of per­secution was but of one yeers continuance. For [...] raigned but one yeer and three moneths, so that all things being [...]alme, this Saint Cyprian returned to his charge againe, gathering toge­ther the dispersed [...]lock; yet for all this, the Bar­barians entred N [...]midia, wasting and destroying many Christians, whom Saint Cyprians provided [Page 126] for: and got monies for the ransome of such as were captives.

About this time a grievous pestilence raged in Africk, in which Saint Cyprian shewed a marvellous measure of Piety and Charity: Hee comforted some, administred to those that were in want: hee stird up those Christians that were persecuted by Pagans, to afford them neverthe­lesse reliefe in the time of Contagion, teaching them to doe good even for evill: but yet not all these unparalleld patternes could move those Heathens: for Valerianus and Galienus Empe­rours, The Proconsull Aspatius Paternus see­ing of what great authority Saint Cyprian was in Carthage, nor yet daring to lay hands on him, commanded him to depart the City. Wel, Saint Cyprian obeyed his Injunction, and went to Cu­rubis for one yeere, till the Proconsull died, whom Galienus Maximus succeeded, and then this Father returned; and if the persecution had not hindred, hee had sold all his Gardens, and distributed the mony to the poore: He told his friends the time of his Martyrdome. But this Proconsul hearing where Saint Cyprian lived, and how the people flocked to him, commanded him to bee apprehended, and carefully to bee watched in his owne house: hither came a world of people, supposing to have seene the Martyr­dome of this Reverend Father; but he knowing this purpose of the Proconsul, did prevent him, for he departed to Vtica, and writ an Epistle to the Christians shewing the cause: well though [Page 127] he suffered not Martyrdome in the Citie of Car­thage, Sanctus Cypr. Epist. 33. but at Sextum, six miles distant, so called, because the sixt great stone from Carthage was here erected, as also it was called Saint Cyprians Table, not for his banqueting there, but because he was offered up there, yet there was such an infinite multitude of people there, as if it had beene in the middle of Carthage it selfe.Sanctus Aug. Ser. 113. 114. 115. & 116. Nay, this Father at the very time of suffering was so carefull to doe good, as though death had not beene so neere to him, witnesse his comforts, that hee gave to Virgins at the same time. Hee suffered under Galienus Maximus, who when it was told him that the Emperour had com­manded him to death, answered joyfully doe fully what belongs to your office, and one telling him he must lose his head, Saint Cyprian answe­red, God be thanked for delivering mee from the bonds of the flesh: the people that accompanied him, desired also to suffer with him. When hee came to the place of Martyrdome, hee put off his Bishops attire, and gave them to his Dea­cons, onely reserved one to die in, and wisht them to give to his Executioner 25 pieces of Gold in testimony of his love to him. All the Clergie and his friends wondrously deplored his death, so that they laid their owne garments under his body, because none of his bloud should fall to the ground: hee covered his owne eyes, and so kneeling down, tooke the blow of the Executioner quietly, and with all signes of joy. All the Christians had a great care to see [Page] his body honourably interred, not fearing all the threats of the Officers, nor Heathens. Hee was the first of all the Bishops of Carthage, that suffered Martyrdome: [...] afterward there were two great Churches builded to his honour: one was [...]uil [...] in the pl [...]ce of his Martyrdome, the other where he was buried. So many of the Fathers doe praise him, that wee cannot comprehend all. Saint Hierome calls him an holy and most elo­quent man. [...] St. Augustine reckons him amongst the rarest and learnedst men, a most sweet Do­ctour, a most glorious Martyr, an unconquered Martyr: and such like glorious titles. He suf­fered under Valerianus and Gali [...]nus, on the eighteenth of the Calends of October,

WAs by Country an African, [...] Hee was eminent in the Church of God, in the Reigne of Dioclesian the Empe­rour, and professed Rhetorike with the applause of all men in a certain Citie of A­frick, called Sicca. Amongst many other ex­cellent Scholers to whom he read daily, the most famous for wit and learning was Lactantius, there are many things which doe greatly set forth the praise of this Arnobius, though many pens have striven to [...]ully, or at least to lessen this mans good name; and to cast aspersions, and make suspicions of his Writings: for who can in the first place, but ingenuously confesse [Page 133] him to be an able man for learning; how is it possible else that hee should have brought up o­thers to that height and excellencie? How could he otherwise have kept his place with such a generall approbation? How could hee have set forth those worthy Works which are reserved in the Church with great applause? For where can there be more solid pieces found then his? And secondly, his conversion from Heathenisme to Christianitie, as it was worthy of commenda­tion, so the more prayse-worthy, because it was voluntary, sincere and constant: voluntarily d [...]ne it was, for there were no threats to terrifie him; no tormentors to urge him; there were no men imployed in that service to winne him; nor yet any preferments (either promised him to al­lure him, nor any could hee hope for in those times, and from those persons, that then ruled; neither did he (by any probability) lay down his former profession upon any such indirect and uncertaine foundations: so that without tor­ments and threatnings; without rewards or hopes of any he did voluntarily embrace Chri­stian Religion: an act very rare, to offer up him­selfe willingly into the Lords Harvest. Then secondly, his conversion was sincere, though by many Bishops not onely suspected; but at first feared: for when as hee came to them, and did earnestly desire of them to be received into the Church,Sixt. Sene [...]s. loco praedict. and to be baptized, it is said, quem cum illi rejicerent, veriti, ne vir saeculari eloq [...]entia tumens, Religioni Christianae, quam semper oppug­naverat, [Page 134] illudere vellet: Whom, they fearing denied it to him, lest he a man swelling and puft up with secular wisdome, and who had alwayes thitherto opposed Christian Religion; should make both a mock of them and it, whose deal­ing and proceedings in that kind were wise and politicke: For it is usuall with great learned men without the speciall grace of God working and ruling them, to despise the simplicitie of Christianity: but yet God brought him in, worke hee had to be done by his pen, which should stop the mouthes of the Adversaries of his Church. And who knows not Gods dealing with Saul, who was sorely against his children, yet a man in that state and condition wel known for Learning and able parts, but brought to be one that was ready to die for the Name of the Lord Jesus. It makes not what the instrument hath beene so much as what it is.

But yet Arnobius finding this repulse at these Fathers hands, leaves not his intendments; but presently produceth his Letters Testimoniall, sufficient proofe that Hee intended what hee made profession of. For then Obtulit eis in Argu­mentum sinceritatis suae praestantissima adversus pristinam Religionem disputationum volumina; tanquam fidei suae obsides, Sixt. Senen. loco p [...]ae [...]icto. that is, offered to them those most excellent Volumes of his Di­sputations against his former Gentilisme, as in­fallible arguments of his sincerity, and to be for ever the manifest pledges of his Faith: which were presently with great joy received by them▪ [Page 135] and he received of them the sure seale of Chri­stianitie.

And as his conversion was voluntarily as from himselfe without any constraint used, as it was sincere without Hypocrisie, as may be seene by his Works, so likewise was He in the third place to his dying day constant in it: For notwith­standing the hate and envy of his former asso­ciates; notwithstanding the dangers that Chri­stians are subject to, and more specially those of that time, in which Hee lived, being many; though Hee could not choose but know the mockes and scoffes that were put upon Christi­ans, yet none of these could any whit remove him; or cause him either to be sorry for his act, or to relinquish the Faith: contrary to the pra­ctice of too too many Formalists and Tempori­zers; who can take up, and lay down Religion as they do their garments: but our Arnobius did goe on and hold out.

Now thirdly, for his upright life and learned Writings, they are known to all: though there be some disputes about the latter, yet, none but Heathens have spoken against his life: no que­stion but his life was answerable to his professi­on; however Charity shall perswade where none accuses: and hide his blemishes if Hee had any: and therefore I will a little touch upon the latter: some cals his Works, Insignia volumina, famous Volumes: others say, Multa praeclarae­didit: that is, He set forth many admirable pie­ces, Habuit (sayes another) multos egregios & [Page 136] Nobiles Discipul [...]s: that is. Hee had many excel­lent and Noble Scholers. [...] E [...]cl [...]s fol. 14. To omit what Saint Ierome and divers others have said of him, I will expresse to you the testimony of Erasmus concerning his Commentarie, which Hee hath [...]rit upon the Psalmes: though some have suspe­cted the Work to be none of Arnobius p [...]nning, yet Er [...]smus doth as well, as many others give many excellent and faire conclusive arguments to avouch the certaintie of it.

When as Hee lived about Frankendale, this Commentary was brought him: at first he doubted whether it would please or not, because they were termed, J [...]uni Commentarii, empty Commenta­ries, and Impoliti sermones erant, & soloecismis scatentes, They were of harsh and impolished lan­guage, and had some seeming Soloecismes in them; But (sayes he) when I had turned over two or three leaves, and strictly read them; Sensinon esse vulgarem Infantiam; led expolitissimam im­politiem, & copiosissimam brevi-loquentiam, &c. that is, I perceived, that they were not chil­dish, but most polite and neat in their dresse, speak­ing much in little: the words, indeed, seemed somewhat more neglected, but the sense most ample and absolute, so that I thought no small store of treasure to be come unto my hands. Would to God (saith he) that there were more store of such judicious Authors as Arnobius was; who writes so perspicuously,Erasmus in Epist. dedicat. in [...]omm [...]nt. in Ps [...]. so learnedly, so briefly, and so holily. For his Solecismes they proceeded not from unskilfulnesse, but from judgment, and are [Page 137] not to be imputed to the man; but the times: nor can any prove this not to be the same Arn [...]bius, who writ against the Gentiles: For it is certaine, the same pen writ, though not to the same persons: Hee writ the one to Scholers learned, this to the common people, Hee fitted himselfe to the meanest, that all might understand what all did sing: he had a care of the weakest; that hee was so short, it was for m [...]mory, that he was so plaine, it was for profit, in both these hee shewed exquisite eloquence and depth of judgment, as well knowing what he did. He doth not use any circumlocutions, hee de­sired rather to give the best, then much and naugh­ty. His stile is no where languid or dull, he strives to refresh, to stirre up, to comfort the Reader, for the learning and sincerity that you shall find, you may admire him. In briefe, hee hath so done all, that none but the malicious can speak against him, or his Works. This, and a great deale more doth that learned Erasmus speake of our Arnobius; so that who pleaseth to read his prayses at large, may view them set forth in the Epistle Dedica­t [...]ry, before the Commentary on the Psalmes, printed by Frobenius.

This Arnobius flourished in the time of Dioclesian, from the yeere of our Lord 290, to 300.

EVsebius Bishop of Caesarea Palaestina, formerly called the Tower of Strato, Fortunatus de vita S. H [...]llarii an [...]e ejus opera. for his great friendship to­wards Pamphilus, sirnamed also Pamphilus, being Scholer to Dorotheus the Eu­nuch, a most learned man, and a most diligent searcher of the Divine Library with Pamphilus, was so famous among all the contemporary Bi­shops of his age for his knowledge in divine and humane Learning; so that his deserts were celebrated with this most noble Eulogie of the Emperour Constantine, who would often say, That it was Eusebius happinesse to bee worthy to be Bishop, not onely of one City, but of the whole [Page 140] World. A praise of an high straine beseeming an high place! Indeed, mens abilities should be answerable to their dignities: greatest perfecti­ons are fittest for greatest places and promoti­ons. If Moses be placed over all the Israelites as supream Judge, his endowments ate proportio­nable; but with his employments his measure of spirit is abated, and part resteth on the seven­ty Elders, who were fitted for the like perfor­mances. He that is [...], is an Over-seer, and such had need bee furnished with more then ordinary gifts, for correcting of vice, instructing the ignorant, making straight that which is crooked. Such were the manifold endowments of this Reverend Bishop Eusebius.

And for his eloquence,Biblioth. sacra pag. 248. Saint Ierome stiled him, Romani eloquii Tubam, the Trumpet of Roman elocution. Eloquence in a Minister is a singular ornament. Moses was fearfull to take up Gods Embassage, not being eloquent, but slow of speech: therefore God appointeth his brother Aaron for his helper. The lineaments of a Picture make it no exquisite without co­lours and varnish; they make it beautifull. Of­tentimes a faire out-side leads us to the finding of hidden worth within, and the phrase or stile of writing, sets a lustre upon the matter. Luther caused to be painted over his study doore. Verba sine rebus, Erasmus: Res sine verbis, Lutherus: nec res, nec verba, Carolastadius: & res & ver­ba, Melancthon. Words without matter, Eras­mus: matter without words, Luther: neither [Page 141] matter nor words, Carolostadius: both matter and words Melancthon. Thrice happy Melanct­hon: judicious and eloquent.

The same was the commendation of Eusebius.

That he was a defender of the Arrian He­resie, and a corrupter of the Nicene Synod some Writers affirme, either deceived by the affinity of name and dignitie which he had with Eusebius first Bishop of Berithus in Palaestina, and afterward at Nicomedia in Bythinia, Cap­tain of the Arrians, or else induced to that be­liefe, because Eusebius of Caesarea, would not consent in the Nicene Councell to the pro­pounders of the word [...], or Consubstan­tiall; but after a long inquisition and exami­nation of the said word, done by him not ma­liciously; but rather out of sincere pietie; for when many of the Bishops would have the word Homousii, as excluding a multitude of gods, inducted by Arrius, and most of the Bishops did sharply oppose the acception of the same word, as introducing the opinion of Sabellius, who held that the Father, Sonne, and Holy Ghost were but one person; through their diversitie of opinions: Eusebius being doubtfull to whether part hee should assent: Eustathius Bishop of Antioch, accused after­ward by Cyrus Bishop of Bexoen, opprobrious­ly termed him a Favourer of the Arrians, and a [Page 142] corrupter of the Nicen Faith. Eusebius on the con [...]rary, affirmed, that hee neither favoured Arius, nor corrupted the Nicen Faith; but that Eustathius did introduce the perfidious opini­on of Sabellius: Lastly, when it was declared by the Fathers, that this word Homousii did not take away the distinction of persons, which were of the same Nature and Essence, hee sub­scribed to the Decree of the Homousii, or Con­substantialls, and by the Fathers command hee composed that Nicene Creed, which is now sung in the Church.

A singular stayed discretion in a man of au­thority and eminent dignity, not rashly to suf­fer any noveltie to creep into the Church with­out examination, how farre forth it may prove profitable to the good of the Church; especial­ly in matters of greatest importance, such as this, concerning the Deity's essence, and man­ner of existence, which is well distinguished by the Schoolmen: every person in the Deity (say they) is alius & alius, sed non aliud & aliud: the former notes the distinction of persons, but the later their essence to be the same and undi­vided: such as the Father is, such is the Sonne, and such is the Holy Ghost.

And that you may the better be drawne into the admiration of his eloquence, take notice of some of his sentences, which were like Gold Coine, containing much worth in a little com­passe, they are here inserted.

I Doe not finde any mention of the parents, Countrey, or education of this Father, nor is his fame and re­putation therefore diminished, see­ing that hee is registred and numbred amongst the ancient Pillars of the Church for his Pietie and Learning; and hee is sufficiently praysed by those pens, whose worth and veritie have been approved in all ages. It is no small credit to be enrolled amongst a cloud of so divine and pious Fathers; I finde by the testimony of Saint Ierome, [...] that hee was the Scholer of Arnobius, who, in the Reigne of Dioclesianus the Empe­rour, was together with Flavi [...]s, the Gram­marian [Page 152] cald to preferment, and that hee pub­likely taught Rhetorick in Nicomedia. Hee ad­dicted himselfe to writing Bookes: amongst o­ther his workes, Saint Ierome speakes these words of his Treatise of Gods Anger, Edidit Lactantius librum qui inscribitur Grammaticus, [...]ieron. de [...] illust. in [...]act [...]n. & pulcherrimum, de Ira Dei, that is, Lactantius set forth a booke called the Grammarian, and another beautifull and faire piece of Gods An­ger: and indeed, his subjects which hee treates of, and the stile in which he writes are both ex­cellent, divine and fluent, savouring of a minde that was truly mortified and intended to bring his Auditors to a resolved course of sanctifica­tion and pietie. For piety and holinesse is the true knowledge of God: it was never yet, saith hee, rewarded with punishment or shame: For true piety preserveth and defendeth every ver­tuous man from shame.

The party to whom he dedicates the most of his Workes, addes no small testimony to his parts and learning, for most of them were in­scribed to no lesse person than to Constantine the Great, an Emperour whose fame doth and will for ever flourish in the Church, if for no other cause, than even for his pietie, and studie to preserve the professors of the Gospell, and for his bounty and liberality to the Bishops of his time: as also for his building of Churches for divine worship; and his valour and he­roicke constancie in opposing Hereticks and Schismaticks, who began to grow potent: And [Page 153] Saint Ierome leaves him not thus,Hieron. in tra [...]s. Euseb. sub Const. magno. but proceeds further in his divulging his prayses, in the trans­lation of Eusebius, under Constantinus the Em­perour in these words, Lactantius quasi quidam fluvius Eloquentiae Tullianae Crispum filium Constantini Latinis literis [...]rudivit; vir omnium suo tempore eruditissimus, that is, This Lactan­tius flowed with Eloquence, and was as abound­ing as Tully himselfe, and as famous for his stile of Latine: Hee was Tutor to Crispus the sonne of Constantine, and learned him the Latine tongue: A man in his time of all others the most learned and dexterous for the education of Princes, and well and deeply seene in the points of Divinity: and againe, Lactantium propter eruditionem hic legendum, that is, La­ctantius therefore is approvedly read for his singular Learning;Hieron. in Epist. Quis mihi interdicere potest ne legam institutionum ejus libros, quibus contra Genies fortissimè scripsit, quos silegeris, stylum Ciceronis excerptum reperies, that is, who can forbid me to reade his Bookes of Institutions, which with such a noble and valorous resoluti­on Lactantius published against the Heathens; which if you doe reade, you shall finde a pure, elegant and eloquent phrase, no whit inferiour to that of Cieero.

Platina gives this Lactantius also a faire commendation in these words,Platina in vi­tis Pontif. p. 38. and to the same effect. His verò temporibus floruisse Firmianum Lactantium constat Arnobii Discipulum, &c. that is, about these times flourished Firmianus [Page 154] [...] actantius Arnobius his Scholler, who taught Rhetoricke in Nicomedia; who upon some di­sturbance left that profession, betaking himself to writing: in which hee was so excellent, that next to Cicero, he bore away the name from any other Writer: Hee writ many famous Treati­ses, full of judgment and discretion, so that in his old age, hee was for his rare parts appointed to be Tutor to Crispus, the sonne of Constanti­nus the Emperour, a place of great weight and estimation, and of no lesse carefulnesse and wis­dome: which argu [...]h this Lactantius to be able in his parts, or else hee would scarce have beene admitted to a place of that dignity: Saint Au­gustine and Ierome, in severall places are not sparing to commend this Lactantius; the latter of them speakes, that although his parts were great and his preferments eminent and large, yet he died very poore, and so lived: not gaping or greedily pursuing worldly preferments of honour and riches; but as one who was wil­ling to count all as dung and drosse, so that hee might gaine the eternall inheritance: For a quiet and peaceable life ought to be preferred before all other things, and should be the chie­fest study and care of every man, so that hee might passe his life time in joy and tranquillitie, that his soule might bee free from anguish and trouble at his death. For it is impossible for that man to be excellent both in riches of this world, and in the practise of godlinesse: Honour and riches are the occasions of all kindes of mis­chiefs, [Page 155] for they doe draw and seduce a man out of the right way.

In the time of the great persecution of the Church of Christ under Dioclesianus the Em­perour,Euseb. Eccl [...]. H [...]stor. l. 8 c. [...]. begun against the Christians (as Eusebius relates it) in the nineteenth yeere of Dioclesian, in which there was cruell demolition of Chur­ches and sacred Temples, burning of holy and godly Books, inhumane tortures and torments inflicted against the Christians; so that, where any were found that were pious and Christian, they were fetcht and most severely martyred for the truth,Baron. [...]nno 302. [...]um. 16. as Cardinall Baronius averres: and indeed all other Ecclesiasticall Historians, that though the Tempest raged horribly, yet this worthy constant Father retain'd his piety, and feared not any Tormentors, but resolv'd both in life and death to keepe his stedfast faith in the merits and mercies of Jesus Christ.

Behold, in this Lactantius a true patterne of a true follower of Jesus, who despaired not in the depth of his penury, and poverty, nor yet was daunted or struck off from Heaven by the rage of persecution: these two I dare boldly say have made many to deny their Lord that so dearly bought them, with the price of his most precious bloud.

To bee poore by nature is no shame unto a man; for we brought nothing into this world with us; nor must we carry any thing out of it; but to be made poore by any evill or unhappy occasion of our own, that we ought to be asha­med [Page 156] of and hate: And there is one thing only for which poverty ought to be beloved: because that maketh triall and shew of whom thou art beloved; for who was poorer on earth then Christ, which died for us; for he had no where to repose or lay his head.

But this furious Thunderclap removed not this stout Lactantius, but as his name, so his na­ture was firme and fixed: his education under such a stout Master, was a great motive to him to stand fast, for Arnobius (whose Disciple this Lactantius was) did, to testifie to the World his constancie in Religion, [...]. de scrip. Eccles. p. 45. even in the Reigne of Dioclesian, set forth seven Books against the Heathens (as Bellarmine avers) by which and his Masters example, Lactantius learn'd to imitate so noble a vertue. It is none of the least testimo­nies of a pious mind to be spurred on to follow good examples. And it is a thing very unfit and inconvenient for any man to carry goodnes in his mouth, and have none at his heart.

I cannot omit to mention likewise thus much of him, that when as with much profit and commendation Hee had learn'd of Arnobius, (that being sheltered by some friends to the Gospell of Christ during the time of persecu­tion) as I am perswaded not without the singu­lar providence of God, ordering it for the pre­servation of this man, that hee was in his old age (as I have said before) upon severall proofs, called to instruct Crispus, Hi [...]ron. in scrip. Eccles. in Lactantio. the sonne of Constan­tinus: as Saint Ierome, Ruffin [...]s, and Socrates: [Page 157] doe witnesse: any man of judgement, I suppose, will conclude that such a wise, religious, potent, and munificent Emperour as Constantine would never have taken such speciall notice and know­ledge of a decrepit old man; had he not certain­ly been informed of, or really knowne the wor­thy parts and pious endowments of this Reve­rend Lactantius: neither could hee have beene admitted into the Emperours favour, had hee not beene formerly well approved by the Fa­thers of the Church; and had of them Letters Testimoniall and Commendatory for his inte­gritie and learning; nay, unlesse he had been well furnished with learning and gravity, holinesse of life: Constantine would not have committed the Education of his sonne unto him: Good Education being the manifest pillar of Nobility and Greatnesse, and indeed good and able Tu­tors are necessarily requisite about the persons of Princes. Education, indeed, alters the whole course of Nature; Hence it is said, that an ill man by due ordering and good governance, is made good, as a piece of ground which is full of weeds, may by a skilfull and diligent hand be cleere and fruitfull to bring forth fruit. So a minde that is full of vices and corruption may by good discipline be made honest and vertu­ous. Education, saith one, is compared to a Sickle and a Hand; and being demanded the reason, made this answer: that if there was any vice in the soule, it would weed it out, and if there was no vertue as yet in the soule, it would [Page 158] plant some in. These things aforesaid, seriously considered, doe not a little set forth the lustre and glory of our Lactantius: and to adde this one thing to what hath been said, all the Histo­rians do not mention any thing of his remove­all from his great charge, but by all probabilitie he continued his place with repute, and a gene­rall approbation as well of the Emperour as of his sonne. For his carriage in the place, or how long hee continued it, nor Saint Ierome, nor Eusebius, Ruffinus, nor Nicephorus, nor Bellar­mine, Hieron. in scri­ptis Eccles. in Lactantio. or Baronius do once mention: and there­fore we may safely suppose that Lactantius was upright and vertuous. If we may give credit to Saint Ierome, this Father also was an industrious man for his Writings, of which there were ma­ny penned that are not now extant. And wee may believe that though the Author did escape the great persecution, yet many of his works perished in the flames, when as the enemies of the Church did not spare to burne the Word of God; and of those that are extant, Cardinall Bellarmine hath censured some of them to be none of Lactantius. Bell. de scrip. Eccles. p. 46. Especially the Verses, and those of the Phaenix: his words are these, Et quidem opera omnia quae extant exceptis carmini­bus, sine controversiâ Lactantii sunt, carmen de Phaenice Ethniei hominis videtur esse, and, carmen de Resurrectione & Paschate, & de Passione am­biguum est an Lactantii sint: that is, and truly all the Bookes that are extant, except the Verses, without controversie are of this Lactantius [Page 159] making: the Verses of the Phaenix seeme to be an Heathens: as also the Verses of the Re­surrection, of the Passeover and Passion are doubtfull whether they be his or not? neither do I certainly finde the time of his death, nor yet the manner, but all agree that he lived till he was very aged: an argument that God saw him ne­cessary for the benefit of his Church.

AMongst these glorious Lights of the Church, who have beene (even) by their Adversaries, not onely known; but confest to have bin eminent for piety and learning; this reverend Athanasius de­serves for his worth to be enchased, if you will believe a cloud of witnesses: then you cannot but have this Athanasius in a singular reverence,Greg. Nazian. Encomium S. Athanasi [...], p. 5. for Saint Gregory Nazianzen speaking in his Oration, that God hath alwayes had famous men in his Church, either dignified for their good Government, abilities of Learning, or for Miracles done by them, or else for their con­stancie in suffering Martyrdom by Tyrants. (Ex [Page 163] his Athanasius) alios exaequavit, &c. So speaks that Father, That this Athanasius did equall some, came short of very few, excelled many; hee obtained the Learning of some, the Elo­quence of others, the Action of others, hee fol­lowed some in meeknesse, others in zeale, and many he exceeded in his sufferings: hee lost by none, gained some goodnesse from all; so that the same Father speaks thus in his commenda­tion;G [...]eg. Nazian. Encom. S. A­thanas. p. 3. l. 1. [...], Athanasium laudans, in praysing this Athana­sius, I commend vertue it selfe, for it is all one to set forth the prayse of him and vertue, for he doth truly possesse all vertues in himselfe. For vertue in all workes is chiefly, and above all things to be praysed, as the head fountaine, our most precious Jewell, of all manner of riches: Vertue is said to be a strong Castle that can ne­ver be won; it is a river that needeth no row­ing; a Sea that moveth not, a fire that quench­eth not; a treasure that ever hath an end; an army never overcome; a burden that never wea­rieth: a spie that ever returneth, a signe that never deceiveth; a plain way that never faileth; a sirrope that forthwith healeth, a renowne that never perisheth: it is onely vertue which attai­neth everlasting blessednesse: all these appeare at once in this our Athanasius, as you shall plainly confesse by his constancy in suffering; and by his Piety, in the conclusion.

Lampadius doth declare him to be well de­scended of vertuous and Religious Parents,Lampad. in vi­ta S. Athan. Tom. 2. p. 27. who [Page 164] had no more Children but this one Athanasius who did not degenerate from their worth, but added lustre and glory to his progenitors; his spring shewed what a rich harvest he would produce. For even in his young yeares hee was Ingenious, liberally disposed, of upright cariage, obedient to his parents. Hee is of all Writers famous for his actions, even in his youth especi­ally for one which I cannot omit: when Alexan­der the Bishop of that City did yeerely cele­brate a great Feast in memory of Peter the Mar­tyr; which had beene formerly Bishop in the same place: he having his house by the waterside saw many youths playing together (now the manner of their sport was that all the boyes should personate Priests and Deacons) and so they all consented and cho [...]e this Athanasius to be their Bishop, and so they presented unto this Athanasius, some other youths which were not yet baptiz'd, that they might be baptized by him: so Athanasius performing all things requisite, baptized them with the water of the sea, and gave them good counsels and admonitions, directing them what to doe hereafter, which the Bishop of Alexandria beholding and wondring at their actions, caused them to be brought to him, whom when he had asked many questions, being certified of the act, would not have the children to be rebaptized, and gave order forth­with that Athanasius parents should be brought to him; to whom he gave strict charge that they should see him brought up to Learning, which [Page 165] they performed. So this Athanasius profiting ex­ceedingly in all sorts of learning, he was as an other Samuel to the old Bishop, Alexander: who at first used him to read to him, and write from him: then he was ordained Deacon, and so received the order of Priesthood: about what time Arrius began to broach his too too infe­ctious Heresie, about which there was some pri­va [...]e meetings and conferences at Alexandria, before the Nicene Councell: in which this A­thanasius shewed himselfe a maine opponent, and that with an admirable expression of Lear­ning and integritie.

Whereupon the old Bishop Alexander going to the Councell at Nice, tooke this Athanasius with him, not onely as his companion in his journey, but as his fellow Champion in this great conflict: and to speak truth, his learning procured him all good mens love, and hatred from the Arrians: well, His old Lord Bishop dying, shortly after the Nicene Councell, this Athanasius was not onely by his last Will, but by the Generall Suffrages of all the Churches of Alexandria, chosen Bishop of that See; and that not without the singular providence of God so disposing it: for hee proved so eminent, that few in after times equall'd him: take but a judicious mans testimony of him, Iudicium in [...], vis ingenii excellen [...], In vita S. A­tha scripta per virum doct. Tom. 2. p. 118. Eloquentia eximia, inveris sententiis tuendis [...], in adver­sariis refutandis firmitas inexpugnabilis, & ad res adversas perferendas. Magnanimitas verò [Page 166] Heroica à Spiritu Sancto accensa in ipsius pectore flagrabat: This Athanasius had a sharpe judge­ment, a strong wit, an admirable gift of Elo­quence, resolute in defence of the truth, valo­rous in refuting his Adversaries, and patient in all adversities: in a word, There was an Heroi­call magnanimitie kindled in his heart by the Holy Ghost. There is not any Doctour of the Church since the Apostles times, that suffered for so long time; more hatred, treacheries, perse­cutions; even as though the whole World had conspired against him. For as one saith well, Non solum Episcopi, sed ipse etiam Imperatores, Regna, Exercitus, populi infesti sunt: Not only Bishops, but Emperours, Kingdomes, Armies, Nations molested him: but the Sonne of God (whose cause this Athanasius maintained) pro­tected him. So that this Father would say, though an Army should encampe about mee, yet would I not feare, Psal. 27. Witnesse those slanders and tales raised up against him by Euse­bius, the Bishop of Nicomedia: witnesse the grosse suggestions of a certaine Arrian Priest, that lived with Constantia, the sister to the Em­perour, wife to Licinius, who being sent to Con­stantine, suggested to the Emperour, that Ar­rius was unjustly condemned, so that the Em­perour call'd him from his banishment, and en­devoured to restore him againe to the Church. Arrius counterfeiting that hee was of the same faith with the Nicene Councell, complaining that Athanasius would not admit, him into the [Page 167] bosome of the Church, and that all would be peace, and all factions cease, but onely for this onely man Athanasius, and such like: in so much that Constantine being overcome with these de­lusions, writ sharpe and reprehensive Letters to Athanasius, to admit this dissembling Arrius to the Church, and threatned the good Bishop, (being perswaded that Arrius was no Counter­feit) that unlesse he would receive him, that hee would presently send such to him, that should not onely strip him of his Bishoprick, but also cast him out of the Citie of Alexandria: but hee withstood this storme, and sent Letters to Constantine, declaring the reasons why Arrius could not nor might not be entertained: Then his Adversaries failing here, stirred other ca­lumnies against him by wicked instruments Me­letians. For they politickly divulged it, that Athanasius should exact new customes, and im­pose new burthens upon the Churches in Egypt, and that hee intended evill against Constantine the Emperour: but being sent for to Constanti­nople by the Emperour, hee made his innocen­cie appeare to the Emperour, so that the Em­perour honoured him highly, and sent him back to Alexandria, with Letters Certificatory, that all what was objected against him was false, and gave him this commendatory title, Virum planè Divinum existimo. I hold him a sincerely Di­vine Man. This was the Emperours opinion of him.

But these Devillish instruments left not pro­secuting [Page 168] their causes; they accused him of Ma­gick, and that he had out off the hand of one Arsenius, to practise with; then a wicked wo­man accuseth him, that he had forc'd her chasti­tie: but all these engines fail'd, for Constantine upheld this Athanasius integritie a long time; yet he also stil hearing new accusations and con­tinuall complaints against this Athanasius, whe­ther out of anger, or being overcome with the policies of Athanasius adversaries, or whether in hope this Athanasius being removed, his ac­cusers would cease, or whether to safeguard this good Bishop from violence, he consented to ba­nish this Athanasius to Treveire in Gaule, which indeed gave scope to Arrius his admittance to new favours, and liberty the more to settle and spread his poysonous Heresie: which those of Alexandria, not liking, Tumults being among the people; Constantine sends for Arrius to Constantinople, to declare his Faith, and tooke oath of him, to agree to that which was establi­shed in the Nicene Synod, But this Impostour, though hee swore, yet, not as the Emperour be­lieved, but to such Tenents as hee had closed in his bosome: well having thus dissembled with the Emperour, and being confirmed, he and his followers prove themselves raging Wolves a­mongst the faithfull; till at last by the prayers of the Church, especially by the devout and unces­sant Prayers of Alexander then Bishop of Con­stantinople, who was threatned and hated by Eusebius Bishop of Nicomedia and Arrius: the [Page 169] good man desired of God in the Temple, either to take him out of this miserable life, or else by his divine hand and power to send some redresse to this great spreading evill: It pleased God that the next day, Arrius going with great ostentation, with a great number of followers, to a publike meeting, sitting in Latrinâ, was senslesse (and mad as it were) and voided out a great deal of bloud, and his bowels, so that he died like Iudas: and presently after him died also the Emperour Constantine; but before hee died, hee commanded Athanasius to be recall'd from banishment.

So Constantine his sonne comming to the Im­periall Dignity, sent for Athanasius, and sends him after Honourable and Princely entertain­ment to the Church of Alexandria, perswading them, that his Father sent him into banishment, not for any ill will, but because he thought that course to bee the only way to keepe him from his Adversaries.

Thus Athanasius being entertain'd (after two yeeres and foure moneths banishment) hee go­verned the Churches of Egypt; but continued not above three yeeres; and then the Priest mentioned before, which wonne Constantia the Sister of Constantine the Emperour to the Ar­rian cause; seduc'd also his sonne Constantius; which he effected the easier, because he was appointed the Keeper of his Fathers will, and this young Emperour was of an unconstant cariage, so as Theodoret complain'd of him, [...], [Page 170] that hee was too easily wonne to be­liefe. Hereupon they urge vehemently that the word [...], was not in all the Scripture, and that all the Churches in Egypt, Palaestine, Phae­nicia, and severall other Countries were all full of Tumults about the urging of that word, and this they also complain'd of at the Coun­cell of Antioch, at which by the Injunction of Constantius, were ninetie Bishops assembled, to the Dedication of the Temple which Constan­tine had built. The Arrians also prevailed so farre, that they deposed Eustathius from the Bi­shopricke of Antioch, and having possessed themselves of that, broacht their Heresies. Well Athanasius could not long rest at Alexan­dria, but Gregory being in his Seat, hee fled to Iulius the Bishop of Rome, who sent him to be at his old Seat againe; but the Emperour Con­stantius was vex'd, and the Arrians were all up against him; nay, hee could finde no hope of shelter in the East, for the Emperour sent Cap­tains, Tribunes, Centurions, Souldiers: nay, whole Armies to bring this Athanasius, and pro­mised rewards to them that could bring his head: but all their search was in vaine to finde him that God hid: for Athanasius was kept close a long time in a close pit, and fed by a familiar friend, as Abdias, in former time did the Lords Prophets: yet at last a Maid servant made it known to his Adversaries: but Athanasius was sent away that very night before the searchers came, by the goodnesse of God; and so con­veyed [Page 171] himselfe into the West; where Constans after the death of Constantine the younger raigned: hereby the help of Iulius the Roman Bishop, he got a little breathing: but it was con­cluded at Sardis, that the Nicen Faith was right, and that they who did defend contrary, were not fit to bee admitted amongst the faithfull. The Decree of that Synod is to bee read in Theodoret.

Upon this grew the Division of the Eastern and Westerne Churches, and this was it that made the Church of Rome to flourish; but the Easterne Churches were divided into three parts. There were first Arrians and Eusebians, then the Aetians and Eunomians, and lastly, the Macedonians: by these three the Churches were miserably vexed.

But foure yeeres after the Councell of Sardis even to the death of Constantius some ten yeeres space: this Athanasius was again banish­ed into the Desarts of Libya; but the Emperour was sorely vexed at him: but Liberius then Bi­shop of Rome, pleaded hard for him, in so much that Constantius banished him for it: well in the absence of Athanasius, Constantius caused coun­cels to be held in severall places, that was chiefe against Photinus the Heretike, who dispraised both the Orthodoxe and Arrians. Against this Photinus, both the Orthodoxe Christians and Ar­rians agreed well.

But in what troubles was the Church under the Reigne of Constantius, who gouerned 24 [Page 172] yeers, in which space there were so many Coun­cels, and nine contrary Confessions of Faith to that of the Nicene Councell; the two first were proposed at Antioch, the third by Constantius his Embassadours to Constans: the fourth was sent by Eudoxius, to the Westerne Bishops: the fifth, sixth and seventh was at Sirmium, the eighth at Seleucia by the Acacians, the ninth was at Constantinople: to which Vlphilas the Bishop of the Gothes subscribed: upon all these hath Athanasius divinely spoken.

Witnesse his Creed, every syllable whereof beares matter of importance answerable to the judgment of so divine an Author: whose do­ctrine in other things was no lesse judicious, though not altogether so profitable, as in this his compendious abridgment, and abbreviation of the Christian faith briefly comprehended in a short Epitome, yet not so briefely as plainly dilucidated and expounded to the general bene­fit and edification of the Church. Concerning which it may be said, maximum in minimo, that the greatest thing is in the least, the most matter in fewest words. And albeit in the Apostles Creed there are not many words, yet the words might appeare unto some not sufficient for re­strayning Heretikes from their opinions; and hence this Father advisedly undertooke the penning of this his Creed, for explication of those articles which others wrested and perver­ted to their own and others destruction: which had it bin sooner written, in all probability those [Page 172] [...] [Page 173] their errors had bin nipped in the bud, & never germinated to the scandal and annoyance of the Church of God. So that as it is said of the good woman by the Son of Syrach, Many daughters have done vertuously, but thou excellest them all: so may we say of this learned and reverend man, many have written Creeds of the Christian faith, but thine (the Apostles onely excepted) is infe­riour unto none, yea, superiour being compared with others.

Upon these occurrences, Constantius died, sorrowing for three reasons: The first, that hee had furthered his Kindreds death; the second, because hee had nominated Iulian the Apostate Emperour: the third, that he had too much ap­proved those new and Hereticall Arrian points.

But now the case of the Church under Iulian was deplorable, who strive to put downe all Christianity: But for all this, Athanasius receives his charge at Alexandria, where while he staid, he called the Bishops together, and they streng­thened the Nicene Confession: and they con­demned the Arrians, Eunomians, Macedonians, and the Audaeans, and Apollinarians with the Sabellians: but now the Church increasing at Alexandria, by Athanasius presence, the great Philosophers, Magicians, Wisards, and South-sayers, cry out, that they can do nothing, unlesse this Athanasius be removed: So Letters were granted not onely to take him, but to kill him: upon this Athanasius leaves Alexandria and in­tends to go by ship to Thebais: his friends grie­ving [Page 174] at his departure, he told them, Nubecula est [...]ito transitura: It was a cloud that would soone be over, and so it came to passe: for the yeere after, Iulian died fearfully: but how ever, he sent after Athanasius to apprehend him; but they were deceived that sought him, for hee came presently back to Alexandria, and kept close till Iulian was dead. Then Iovianus succeeding in the Empire, recall'd the banished Orthodox Bishops, and embrac'd them highly; Athana­sius writ an Epistle to this 'Emperour of the Ni­cene Faith: but this good Iovianus after seven moneths raigne died at Bythinia; so Valenti­nianus and Valens succeeded him: different these were, for Valentinian was Orthodoxe, but Valens was an Arrian; and did persecute the Easterne Churches; so that Athanasius was for­ced to hide himselfe in his Fathers Monument, the space of foure moneths: yet for all this stir, this Emperour was in a manner forc't to give leave to Athanasius to reside in Alexandria: so long as this Athanasius liv'd, the Church of A­lexandria was quiet: but this good Father died in the seventh yeere of Valens his Raigne, peace­ably, and in his old age, having been Bishop 46 yeeres of Alexandria. This Father is commen­ded of all Ecclesiasticall Writers. Gregory Na­zianzen stiles him, Tubam ingentem & colum­nam Ecclesiae: The great Trumpet of the Church, and the Churches Pillar: and further he calls him, O [...]ulum Orbis, Doctorem Certami­num, vocem magnam, fidei sustentaculum, secun­dum [Page 175] Christi praecursorem & Lampadem: Epi­phanius calls him patrem rectae fidei. Theodoret stiles him, [...], the Bulwarke of Truth.Ep. 48. & 49. Saint Basil praises this Father highly: so doth Iulius the Roman Bishop, in his Epistle to the Alexandrians. So doth Constantine the younger in his Letters to the said Citizens. So doth Saint Hierome, Ruffinus, lib. c. 14. So doth Cassianus lib. 7. de Incarnat. cap. ult. and Vincen­tius Lirinensis, and Cyrillus of Alexandria, and divers others: and so this Father having finisht his course, and kept the faith, expects the se­cond comming of the Lord Jesus.

SAint Hillarie Bishop of Poicters, Fortunatus de vita S. Hillarii ante eius oper [...]. was borne in the Countrey of Aquitaine, ninety miles distant from the British Ocean, nobly and generously descended, and his naturall gifts so improved by education, that hee became a worthy Champion in de­fence of Christian Religion.

For although Saint Paul say, that not many wise, many noble according to the flesh, yet when they that are noble by birth receive Christ and the faith of Christ, they prove singular instru­ments of Gods glory, and the good of his Church; accordingly did this blessed Father shine to posteritie, by the manifold naturall en­dowments, [Page 181] and spirituall graces, wherewith he was beautified.

His Wife and Daughter hee endoctrinated with the rudiments of Christianitie,Sex [...]i sin [...]si [...]. Et [...]ioth p. 248 and him­selfe lived a strictaustere life, shunning the con­versation of Iewes and Hereticks. Herein hee shewed himself a true Christian, whose practice must be answerable to his profession; for other­wise a man may be said to beare fire in one hand, and water in another: whatsoever a man pro­fesseth, except he put what he professeth in pra­ctice, there is a shadow without substance, a tree without fruit; whose leaves of profession will not keep it from being cut downe and cast into the fire. No such tree was Saint Hilary, but the Psalmists tree, which brought forth his fruit in due season.

O most perfect man, whose life was with love to feare, and with feare to love Christ.

Hee preached often to informe the people of the mysterie of the Trinitie, sowing the words of truth on the ground of their hearts.

In this he was a faithfull Minister of Christ: he did feed Christs sheep, aswell as cloath him­selfe with the wooll: and how did he feed them? pavit verbo, pavit exemplo, by doctrine, and ex­ample: his example availed to the teaching of the ignorant; his doctrine for information of the judgement, both of learned and unlearned.

This his pious zeale being knowne, hee was elected Priest, and his fame spread abroad through France, and forraine Countries. After­wards [Page 182] he resisted and opposed the Arrian Here­sie; whereupon the Bishops Valens and Vrsatius; perswaded the Emperour to banish Saint Hilary into Phrygia, together with Dionysius Bishop of Millain, and Eusebius Bishop of Vercels.

And it is observable, That wheresoever God hath his Church, the Devill hath his Chappell; and where the Husbandman sowes wheat, there the enemy sowes tares. As the truth of God was propagated, so the tares grew up among the wheat: and not onely so, but the tares w [...]uld overgrow the wheat, and not suffer it to grow up with them.

During his banishment, hee understood that his Daughter Abra left at Poicters with her mother, was sought in Marriage by a wealthy proper young man; whereupon he wrote a Let­ter to his Daughter that hee had provided her a Husband of great Nobilitie, and of such ad­mirable beauty, that it exceeded the amiable colours of the Rose and Lilly; admonishing therefore not to match her selfe to any one un­till he returned, and that till then she should ex­pect the comming of this promised Bride­groome. Whereupon his Daughter Abra, mildly embracing her Fathers counsaile, remay­ned unmarried.

A notable example of an obedient childe in a matter of greatest consequence. Shee did not so much satisfie her fancie, as magnifie her un­derstanding in receiving her Fathers advice. Which should other children doe, they might [Page 183] please God better in obeying his Commande­ment; and their Parents, who lege talionis, de­serve more respect then their children can give them.

Many Bishops by the Emperours command, being assembled at Sel [...]ucia, to give their opini­ons concerning the Arrian Heresie: Saint H [...]lary comming on a Sunday into a Chappell belong­ing to a Castle; Florentia a Heathen Maid cry'd cut with a loud voice, That a servant of God was come thither; and falling downe at his feet, shee earnestly desired his benediction; and afterward leaving her parents, shee followed him even to Poicters; saying, That though hee were not the father of her generation, yet he was the Father of her regeneration.

Thus it is an easie thing with God of the stones to raise up Children unto Abraham; to mollifie stony hearts, and make them fructifie, and be­yond all mans beliefe, by small or no meanes to bring great things to passe, no lesse then an Hea­thens Conversion, at the sight and approach of a man of God. Such is the freenesse of Gods grace, which is agens liberrimum. The Winde bloweth where it listeth, and thou hearest the sound thereof, but knowest no [...] whence it com­meth, nor whither it goeth; even so is every one that is borne of the Spirit.

Hee got much credit and approbation in the Arrian Synod; and by persecution of his ene­mies, Valens and Vrsatius, was sent back againe into France; where Saint Martin met him; [Page 184] seeking his acquaintance, and adoring him as an earthly Deity. Afterward Saint Hilary being come home, and finding his Daughter to whom he had written a former Epistle, constant in de­siring to be married to the Bridegroome which her Father had provided; shee returned unto Christ the Bridegroome of her soule, whose bo­dy her Father with his owne hands buried; O glorious Funerall better than life, being translated from Earth to Heaven, and that in the flowre of her age and spring of her youth: Thus despising naturall affection, hee shewed loves perfection, in seeking her eternall felicity and glorifica­tion.

An History which sets forth to the life the reward of obedient Children: She that obeyed her earthly father, is rewarded by God her heavenly Father: And whereas she did expect for a recompence of her patience an earthly Bride­groome, she was espoused to the Bridegroome of her soule, fairer than the sons of Men, richer than the greatest Potentates, whose are all the Beasts of the Mountaines, and the Cattell on a thousand Hills; sweeter than all sweetnesse, and better than all goodnesse.

Within few yeeres after, Saint Hilary depar­ted this present life in the Reigne of the Empe­rours Valens and Valentian, Earth deploring, Heaven rejoycing, and also our Saviour Jesus Christ admitting him into felicitie, to whose glory he had lived and died.

Thus a blessed Life was seconded by a blessed [Page 185] Death; and he that had seene the various chan­ges in the revolutions of times, did at last ex­change [...] drosse for gold, misery for happinesse, and in peace was gathered to his Fathers.

But what eloquence can expresse his facun­diousnesse, he being in discretion provident, in handling matters profound, in learning elo­quent, for vertue admirable; in composition various, in resolution subtle and wise, as our Sa­viour saith, as a Serpent, yet gracious as the sim­ple Dove. He was the Salt of Wit, the Fountain of Eloquence, the Treasury of Knowledge, the Light of Learning; a Defender of the Church, and an Enemy to the opposers thereof; whose words read, seemed not words but thunder; He that would know the character of his minde, let him remember his constancie, reade his Vo­lumes, and weigh his Sayings, some whereof are here inserted.

Whose excellency may appeare to any in­different Reader, who shall weigh them in the ballance of mature judgement; and they deserve no lesse approbation or title, than some­times did the sayings of Pythagoras among the ancients, which were intitled [...], the golden words of Pythagoras; for ac­cording to that of the Wise man, A word spo­ken in due season is like unto Apples of Gold in pictures of silver. Such were these following, viz.

BEfore the passages of this Fathers Life shall bee treated of, 'twill not be amisse to discover two things: the first the time in which this St. Cyrill lived;Bell. de script. Ecclesiast. for Bellarmine placeth him in the yeare 365: his words are, Sanctus Cyrillus Hierosolymae Episcopus, &c. St. Cyrill Bishop of Ierusalem under Constantius, often cast out of his place, by the fury of the Arrian faction, but restored, and at last dyed under Theodosius. Surius in vit is Sanct. But Surius puts him in the yeare of our Lord 340. Now the difference is not to be accounted so great, the one accounting from his birth till hee began to be esteemed of in the [Page 195] Church, and the other reckoning from the time of his being first Bishop, to the time of his Death. The other is, the distinguishing this St. Cyrill from the Patriarch of Alexandria, and al­so from another St. Cyrill Deacon and Martyr; which is thus to be knowne; first, he is knowne from St. Cyrill of Alexandria, because this was but a Confessor, that of Alexandria a Martyr; so also was that St. Cyrill which was a Deacon: then also by their difference of Times; this of Ierusalem being in the yeare 365, the other in 430. But St. Cyrill the Deacon was in the same time with this worthy instrument: yet they are easily distinguished; for this Saint was Bishop of Ierusalem, the other did defend the faith in Phae­nicia, in Heliopolis, whose Martyrdome (as Theodoret in his Ecclesiasticall Historie relates it) was no lesse famous than Cruell, perpetra­ted by the Gentiles under Constantine the Em­perour;Theod. Eccles. Histor. l. 3. c. 6. for in that this St. Cyrill did breake some of their Idols and Images, they not onely killed him, but ript up his belly, and eate his Liver; upon whom God did speedily manifest a terrible revenge: for the Teeth first, and then the Tongues of all that tasted his Entrailes fell out, putrid and fetide, then their Eyes; and so all presently miserably dyed. Now this St. Cyril though he had divers bloudy & malicious Enemies who would, if they durst, have acted as much upon him; yet he was by the all-ruling Providence, and protection of God, preserved from their fury.

[Page 196] So these two things being cleared, let us proceed to write the actions of this worthy Saint. Constantius reigning, who was sonne to Constantine the great; this Cyrill succeeded Maximus, who was Patriarch in the same Me­tropolis:Ex Rom. Martyrol. A man magnae Sanctimoniae, Doctri­nae, Prudentiae, qui successit ob praeclaras raras (que) animi, corporis (que) Dotes, (id est) ‘Of great San­ctimony, Learning, Wisedome, who did suc­ceed Maximus for his rare and excellent en­dowments both of body, and minde; who endured many heavy things for the testimony of Faith and a good Conscience, being often forced to forsake his place:’ and yet af­ter all these storms, raised by the Devils agents, he slept quietly in the Lord. Of whose undefi­led faith the Synod of Sardis writing to Da [...]a­sus, Theod. l. 5. c. 9. have given a large and evident Testimony, which is to be seene in Theodoret; which be­cause it is so prevalent to remove all the scandals of his adversaries, I have here set downe.

We have exhibited to the Church of Jerusalem, which is the Mother of all other, the most reve­rend and most Holy St. Cyrill, which was appoyn­ted and approved by all the Bishops of the Provin­ces (as saith the Canon) and also waged many famous Combats with his Adversaries the Arri­ans, with admirable successe and renowne. He is said to have governed the Church singularly well, and it is knowne that he got the hatred of many for his great Charity and Compassion to­wards the poore, for this made him famous [Page 197] and envyed; for in the time of a great famine, when as the poore were destitute of all helpes, and meanes, and knew not where to finde re­liefe, they flocked all to this holy Patriarch, as to their utmost refuge: Hee was so liberall to them, that he gave them all he had: nay, so full of pitty and compassion was this Father, that when he had nothing left him of his owne, hee tooke the Vessells and Church ornaments, and sold them to relieve the necessity of the indi­gent; so that hee feared not to spoyle the Temples Materiall, so that the Temples Spirituall might be furnished, imitating in this his acti­on, the examples of St. Ambrose, St. Augustine, and others; and even for this act he wanted not many adversaries: yet for all their proceedings he justified the act, and was beloved of all pious and good men.

Nicephorus saies of this Father,Niceph. l. 9. c. 14. Eccles▪ hist. that inter veteres Ecclesiae patres, &c. St. Cyrill is reckoned amongst the ancient Writers of the Church, and is reputed famous amongst the Defendors, and Champions of the Catholike and Aposto­licke Doctrine: for he was not onely equall to very many of those strong Pillars of the Church, but their Senior, and held the Catholicke Doctrine sincerely; and as hee is mentioned of most Historians; as Socrates, Theodoret, Zozo­men, Nicephorus, and others: So none speak of him, but with singular and honourable account: and when as Nicephorus speaks of learned and judicious men, as Pa [...]lus of Constantinople, [Page 202] Athanasius of Alexandria, Anthonius of Egypt, Eusebius Bishop of Emissen, Titus Bostrensis, Basilius of Ancyra, Loco Citato. Eudoxius, Acacius the succes­sor of Eusebius of Caesarea, and St. Cyrill, who succeeded Maximus, and Ephrem Syrus, (saith he.)

Tis also said, that St. Cyrill was not onely en­dowed with parts requisite for the adornment of such a great Patriarch, but also with the Spi­rit of prophecy: For when as Iulianus the Em­peror had given command to have the Temple of Ierusalem rebuilded, and the charges thereof to be disbursed out of the common stocke, St. Cyrill being at that time Bishop of Ierusalem, remembring the prophecy of Daniel, and what our Saviour had confirm'd in his holy Gospell, and told it to many, how that one stone should not be left upon another which should not bee throwne downe; Dan. C. 9. Ma [...]. C. 24. Luk. 19. said presently, all what is here foretold shall come to passe: the Bishop said it, and in one night there was such a terrible earth­quake in Ierusalem, which parted the very stones of the foundation, and so all the upper building fell downe, and with the fall ruined all the contiguous houses: and whereas many of the Iewes came to behold what was done, suddenly there came downe fire from heaven, and consumed all the Instruments and Tooles of the workmen: So that what St. Cyrill had said, did come to passe.Socrat. L. 3. C. 17, & 20. Eccl [...]s. Hist.

Nicephorus saith, that there was a Crosse seen in the heaven of almost all the Iewes, by which [Page 203] this St. Cyrill did convert ma [...]y to believe on IESVS the Saviour of the world,Niceph. Lib. 9. C. 22. Eccles. Hist. who dyed upon the Crosse; and this St. Cyrill mentions in his Epistle to the Emperour Constantius: and others affirme, that GOD did by this signe add Confirmation to this worthy man, and gave ef­ficacy to his Doctrine, So that what he preached of Iesus which was crucified, was readily and chearefully embraced.

Theodoret saith, that Macarius being dead, and Maximus that followed him;Theod. lib. 2. 27 Cyrillus ala­cris & promptus doctrinae Apostolicae propugna­tor in Episcopatus gradulocatur, (id est) Cyrill the lively and prompt Champion of the Apo­stolicall Doctrine was placed in that prefer­ment. Whereupon the Arrians knowing, and indeed finding his undaunted spirit and courage; for the opposing of all Heresies, and defence of Piety and Truth, (as Sozomen rela­teth) raised sundry Calumnies,Sozomen. li. 4. C. 25. Eccles. Hist. and spread a­broad divers disgracefull reports of him, ins [...] ­much that they thought to have possessed the Orthodox Bishops of these his scandalous acts, and to have utterly eclipsed his glory: yet for all these projects and pretences, the Catholike Bishops, being 150, which held a Councell at Seleucia, would not any wayes confirme or ra­tifie his deposition (as Theodoret testifies) nay,Theodor. lib. 2. C. 27. they were so farre from doing any thing against him, that they did resolve to proceed against his chiefest adversary, who was called Acacius, and excluded him from the Synod: and as [Page 200] Nicephorus who did write the Acts of the Seleu­cian Synod, and of this Acacius and his Favorites sayes, they did not nor should professe the faith Catholike, nor would they suffer any objecti­ons to be brought in against this famous Cyril: nay, moreover, those that were invited to the hearing the cause of Saint Cyrill decided, who had also determined his deposition, were not onely not there nor was there any who answe­red for them,B [...]on. Annal. Anno 359. yet (as Baronius reports) St. Cyrill was driven from his place by the Arrians in the Councell of Constantinople.

Mark (saith Nicephorus) the admired integri­ty of this Cyrill, Ni [...]ph. l. 9. c. 43. who appeared to defend his in­nocency notwithstanding all his enemies brava­does and menacings; nay, he was so farre from being daunted, that he affrighted the hearts of all his enemies, so that they durst not maintain their forged accusations before so many famous and learned Judges: But when as they found the Emperour infected with their heresie, then they grew potent and impudent, and Cyrill being re­moved, Heraclius was brought in, and after him Hillarius, (as Nicephorus maintaines) for they two administred the affaires of that Church untill the reigne of Theodosius, Niceph. l. 9. c. 49. and then Cyrill was again restored,Niceph. l. 12. c. 16. and how reverently and pi­ously hee determined all affaires belonging to that place is easily seene.

And Epiphanius (who was the Hammer of Heretiks) gives this Cyrill a worthy Encomium, in these words, Qui praeter Acacium Arrianum, [Page 201] cum multis aliis illius sectae Episcopis contendere religionis ergô non dubitavit, Epiph. lib. 3. Tom. 1. Haeres. 73. that is, who not onely not feared to encounter. Acacius the Ar­rian, but did Christianly and faithfully oppose divers other Hereticall Bishops: nor is Saint Ierome wanting to commend him: for Cyrillus (saith he) F [...]rtissimus Christi athleta, orthodoxae fidei Assertor constantissimus &c. That valiant Combatant of Iesus Christ, that most constant Mayntainer of the Orthodoxe faith, for many yeeres together, strove for the propagation of Divine Truth, suffered various and heavy per­secutions, exercised in these dangers from the beginning almost of Constantius Reigne, to ma­ny yeeres of Theodosius, Hieron. in Ca­talogo, script. Eccles. yet all this while, in these manifold grievances kept his first resoluti­on, and died in the faith at last. Thus he.

And saith Nic [...]phorus, though the Arrians at that time by their flatteries, policies and sugge­stions, had corrupted the minde of the Empe­rour, though the Court was also all of that Sect, yet this Cyrill startled not; which was an infal­lible demonstration that he preached not Christ out of vain glory, or in hope of reward at Court, no [...] yet that hee was desirous to follow the times, but that thee strove to keepe the [...]aith in a pure conscience,Niceph. lib. 12 c. 24. as knowing that would be his recompence at last.

Cardinall Bellarmines testimony of him shal briefly conclude my discourse of this laborious and constant Embassadour in the cause of Christ. Saint Cyrill (saith hee) after he was made Bishop [Page 198] of Ierusalem, for his singular parts and Learn­ing,Bellar. de scrip. Eccles. the state of the Church at that time requi­ring faithfull Dispensers of Gods Word: was often driven by the Arrians from preferment, yet did hee hold the faith till his death, which was under Theodosius the Emperour.Inscriptis Sancti Cyrilli ante opus. Hee preached every Sunday, and all the Lent every day with great pains, and profit.

IT is not fitting that such eminent Lights should be hid under a Bushel,Gregor. Nys­senin vitâ Sancti Ephr. but that their renowmed and pious actions should be blazon'd to the World for admiration and imitation; the time in which he died in the Church, was under Valen­tinian and Valens, He led a Monastick course of life, and was over the Church of Edissa, as Tri­themius reports in his booke of Ecclesiasticall Writers: He was made Priest by Saint Basil the Great, borne he was of Christian parents in the time of Constantine the Great, a Syrian hee was by Nation: even from his childhood abstemi­ous, and shunned the appearance of evill: His [Page 207] parents in a Vision saw a fruitfull Vine branch spring forth of Ephraems mouth and they saw it spread,Ex vetustis. Graecis. Manuscrip. Anony [...]is. as it were, into most parts of the world, and though all the fowles of Heaven came and eat of the fruit, yet still there remayned a great quantity: this as they verily judged, shewed how his doctrine of the true Vine Iesus Christ should be so copious and delicate, that all Nations in all ages, might out of his Works gather nourish­ment, and yet there would be store enough for others that should come after: and certain it is, that this man had admirable endowments, whom all the worthy Fathers of the Church have so highly commended: it will not, there­fore seeme false what here is recorded of this Father, if so many worthy Writers may be cre­dited: and it hath alwayes been the custome of the Church, to celebrate the memory of pious and religious men; especially of those who did as this Ephraem, optabat enim non videri, sed bo­nus esse: he did not onely desire to seeme, but to be really good, whose minde was as a golden Ring all enchased and decored with rich jewels: heare therefore what a man he was, of whom Gregorius Nyssenus speaks thus,Gregor in vi­ta. Sancti Ephr. Celebrandus est mihi, igitur Ephraem ille, qui cunctis Christianis versantur in ore, that is, That Ephraem the Sy­rian must be praysed of me, who is well known to all Christians in the World; neither is hee ashamed of his Kindred, whose Vertues are as a generall light to all, whose life and doctrine have made most men wonder at him, there are [Page 208] none but such as be ignorant of great Saint Ba­sil, but know him. And as the same Father speaks, the prayses which he gives this man, are not small, or such onely as are worldly: neither doth hee speake of his education or forme of bodie, or comelinesse of his person; but as hee witnesseth they were,Idem ibid. Actio & Contemplatio; Fides, Spes & Charitas, Pietas erga Deum, &c. that is, Action and Contemplation, Faith, Hope and Charitie, Pietie towards God. Meditation on the holy Scriptures, puritie of minde and bo­die, strict Mortifications, privacie of life, dili­gence in prayer, often changing his place by trials and hardnesse, a flying from evill, being instant in preaching, no lodging but the cold earth, an incredible austeritie of life, poverty with singular Humility, mercifull in a manner beyond humane condition, opposing, and in­deed not enduring the Broachers of Heresies: in a word, furnished with all the gracious en­dowments that should bee in the man of God; how zealously did He in His Writings by sun­dry places of Scripture, and severall undeniable arguments detest those furious and mischiefe working Hereticks, as Sabellius, Arrius, Apol­linarius, Anomius, Novatus, and others: in so much that He was stiled the Pancratiastes, or the unconquered Souldier of Iesus Christ: Greg. Nyssen. in vita S. Eph. For his great love to God and his Neighbours, the words of his own will, do sufficiently declare, which deserve to be engraven in Golden Characters; Nullo modo in tota mea vita contra Deum contu­meliosus [Page 209] extiti, nec sermo stultus è labiis meis egressus est: Neminem in tota vita maledict is onerari; nec cum ullo▪ Christiano homine conten­tiosum me praebus: that is, By no means in all my life (saith hee) have I reproached God, or suffered foolish words to flie out of my mouth, never did I burthen any man with curses, nor did I ever shew my selfe contentious with any: so that it doth plainly appeare, what circum­spection hee had over his wayes: Hee was won­drous studious in the Word of God; and made divers very comfortable and learned Commen­taries; and he was wonderfull eloquent to per­swade men to embrace the Word of God; hee kept his bodie and minde chaste and pure; as doth appeare by repelling the shamelesse beha­viour of a lewd woman, which being instigated by the Devill, thought to have entic'd him to lust: but this grave Father, what with his ex­hortations, admonitions, and divine speeches, caught and overcame the Tempter; so that shee, which had beene light of behaviour by his fa­therlike advise, prov'd a grave, modest, religious Matron; He would very often weep for and be­waile the calamities of men, the losse of time, his inbred corruptions. Hee that reads but that one Tract of his of Humilitie seriously; will (if endued with any sparke of grace) remove all pride and self-conceit, and will with that King, and this Father confesse, That hee is a worme, and no man, corrupted with sinne and ini­quitie.

[Page 210] Indeed, Humility for her excellency should be the sister of true Nobility: for God hath more respect unto them that with humblenesse of heart, can cast themselves lowly before the pre­sence of his Majesty. For as the lowlinesse of heart, maketh man highly in favour with God: even so meeknesse of words, maketh him to sinke into the hearts of men; such was this our Ephraems condition of humilitie.

Who shall read his booke of Divine Love, whose heart will not be inflamed? For the grea­test argument of godly love is to love that which God willeth and commandeth: and con­trariwise not to love that which God loveth not: And the true lover of God, (which is pro­perly the charitable person) is under no rule; but he is Lord above all inventions, all precepts, and all commandements, that God hath given to man: for love is not confined or limited with­in any bounds.

Who shal read his Tract of Chastity & Virgini­ty, wherin it is praysed, but wil studie to keep his body and soule free from adultery and lust, and say as Saint Paul did, that our bodies are the tem­ples of the Holy Ghost? For Chastitie is the beauty of mans life, consisting either in sincere Virginity, or in faithfull Matrimony: For cha­stitie, puritie of life, continencie, or refusing the corrupt pleasures of the flesh, and of this witty wicked world; are precious in the [...]ight of our Creatour: and doe possesse such as keepe their bodies cleane and undefiled; and in life and [Page 211] conversation refraine from evill. And who is hee that hath any sence in him or faith, medita­ting his Divine Sermons of the last judgement, and Christs second comming; but will speedily prepare himselfe to appeare, and strive ever so to live as if he was presently to give an account of his whole life, for our whole life is nothing else, but as it were a glue, which in a man faste­neth the soule and body together, which pro­ceedeth of the temperament of the Elements, whereof the bodie is made, which if it bee not violently melted before, through our owne di­stemperance, or loosed with the moysture of our owne merits; or suddenly consumed with the love or hate of God, weareth away through age of the body, and so at length comes to no­thing: Life is of its owne nature a grievous thing, most miserable and full of innumerable cares: O life (saith a wise man) how may a man get from thee without Deaths helpe? thy evils be infinite, and yet no man is able either to a­void, nor yet to abide them: And if any good thing happen to a man in his life; he feeleth also therewith tribulation and sorrow, as sometime no other, which maketh our joyes little, and our life deplorable.

For the manner of his life, it was solitary; for he would say, by this meanes,Gregor. N [...]s­s [...]n▪ in vit. Sancti Ephr. Ex turbulentis hujus saeculi perturbationibus ac procellis libera­ri, &c. that is, He was freed out of the turbu­lent turmoiles and stormes of this World, that hee did sweetly enjoy his thoughts without di­straction, [Page 212] that hee was the more fit for divine Contemplation and studie. Yet hee often re­mov'd, but it was still to doe some notable ser­vice for the Church of Christ. Hee went to the Citie of Edissa, to visit the Churches, and to meet with some learned Father to conferre, but by the providence of God he met with an Har­lot, who was impudent, yet witty, this Ephraem presently turnd his eyes away not willing to be­hold her; but she the more earnestly lookt him in the face to whom hee spoke, Oh woman, why doe you so greedily gaze on mee, to whom shee readily replyed, Ex te viro ego sumi: I am come from your loines, why then doe you cast your eyes upon the earth, out of which you were taken, and neglect me? well he rejoyced that GOD had sent him good counsell from the wicked.

But not staying here hee went to Caesarea of Cappadocia, where hee both heard and saw that sweet Trumpet of Gods glory Saint Basil, whom he entirely reverenced, here he desired of God to give him abilitie of utterance to preach to the people, which God gave him abundantly, he did not any wayes affect prayse, so his will runs: Nulla Ephraem cecineritis carmina, &c. that is, sing no Verses in commendation of Ephraem, bury mee not with any lofty Linnens or Oint­ments, rayse no Monuments or Tombs, for I am a sojourner and a stranger here as all my Fa­thers were, Psal. 39. He was wondrously mer­cifull to the poore, for though hee had not of [Page 213] his owne to give, yet by his sweet and attractive Sermons, he stirred up the hearts of others to relieve them: he was of so Angelick an Aspect, that his Dove-like simplicity, his compassion and integritie was easily decyphered in his counte­nance: Gregorius Nyssenus compares him with Abel, for offering sacrifice to God,Gen. 4. which was his soule and body, as an acceptable sacrifice; to Enoch for his constant walking with God: to Noah, for his never making shipwrack of Faith and a good Conscience. To Abraham for leaving his owne, and going forth by Gods promises. To Isaack being willing to lay down his life for the Gospel. To Iaakob for supplanting Esau, so hee the Hereticks: and for blessing the people at his death. To Ioseph for Chastitie; and especial­ly for distributing the pure wheat of GODS Word wi [...]ely to the famishing soules: in many things to Moses for striking the Rocke, and bringing forth water from the flinty stone: so he by the Rod of Gods Word did fetch teares from hard-hearted men; and brought many to repentance. To Iosuah, for bringing many in­to the spirituall Canaan: to Samuel, for devo­ting his youth to God. To Elias, for repro­ving false Teachers: to Elizeus, for abundance of the spirit; to Saint Iohn Baptist, for living in the Wildernesse; and teaching men to repent: To Saint Paul for his manifold sufferings, and indeed it is hard to say, wherein hee was defe­ctive: at the time of his death hee denied to have any cost bestowed upon him, but willed [Page 214] them to give it to the poore. And a great man having prepared a rich Vestment for him, said, That pietie should be respected before povertie; and so did not give it as Ephraem had willed him: but hee was presently sorely visited, and could not be released till this old man imposed his hands on him, and blessed him, and then said to him,Greg. Nysse [...]. in vit. Perfice, Homo, quae dudum promisisti, Perfect that which whilome, ô Man, thou did­dest promise, and so he was restored to health: Well, this Father gave the people comfortable directions at the time of his death, so that it was rather, Transitus quàm mors, a sleeping in the Lord, quietly and comfortably in fulnesse of dayes, and was buried by the Monkes that were his Disciples: I could bee tedious, if I should largely and particularly expresse the pray­ses that many Writers afford Him:Bas. in Hex. divin. opific. Hom. 2. Hieron. in Cat. so [...]ip Eccles. Basil the Great sayes of him, that distabat à mundana sa­pientia, He affected not worldly wisdome; Saint Ier [...]me sayes, that He came to be of that fame, that next to the Scriptures, his Works were publikely read:Theodor. Hist. Eccles▪ l. 2. c. 30 Zozo. l. 3. c. 15 Theodoret stiles him a most ad­mirable man, an excellent Writer in his fourth booke, Chap. 29. Zozomen saith of him, that about that time, there liv'd one Ephraem Syrus, a man excelling others, and a singular ornament to the Catholike Church; Hist. Trip. l. 5. c. 45. the Tripartite History calls him a man admirable for knowledge and writing.

So also doth Simeon Metaphrastes, Anastasius Synasta, Photius, Cedrenus, Nicephorus, Trithe­mius [Page 215] and others, so as I have said. He flourished under Constantine the Great, and died under Valens.

THe life of this great St. Basil is of worth and rarity, that it is not only fit for imitation, but also admira­tion; and therfore I have excerpted it partly out of his owne works, and partly out of those funerall Sermons which have beene made for him, by St. Gregory Nyssen, and Gre­gory Nazianzen, the one his halfe brother, the other his most faithfull and worthy friend, as also out of St. Hierome, Amphalochirs Bishop of Iconium, and Helladius Bishop of Caesarea, and successor to St. Basil: I also take some passages out of Metaphrastes, Suidas, and Cardinall Baro­nius. A Writer saith of this St. Basil, that he wel [Page 219] deserv'd the name of Great: for he was Mag­nus ingenio, Magnus Eloquio, Magnus Sapientia, Magnus Sanctimonia, Magnus Divina gloriae propugnande, propagandaeque Zelo, Magnus ad­versus Hareticos Constantiâ, Magnus dein omni­bus rebus & negotiis. (idest) Hee was great in Wit, great in Eloquence, great in Wisedome, great in Sanctity, great in defending, great in propagating Gods glory, great inconvincing Heriticks, and great in all his imployments and undertakings.

He was born in Helleno-Pont in the Iland of Pontus, of Noble, Wealthy, and Holy Parents:Birth. his Fathers name was Basil, his Mothers Emilia; they had ten Children, whereof the eldest was called Ma [...]rina, who dyed a Religio [...]s Virgin: such as the trees were such were their fruit, for all their off-spring are commended for piety and holinesse. His grand-father, and great grandfather endured heavy miseries and afflicti­ons for Christs sake under the reigne of the Emperour Galerius Maxim [...]s, a sworne enemy to the Christians: in his time these kept close in Desarts and Caves, and endured all hardnesse, as well for their lodging, apparell, diet, as also expecting each moment when they should have beene apprehended, and at last suffered constant Martyrdome for Religion. So you see this St. Basil proceeded from an holy and religious progeny, and what more is, he was a grace even to them. He was of a rare wit, and grave judge­ment, sweetly composed behaviour, won­drously [Page 220] modest: he got learning first at Caesarea, then at Constantinople, then he went to Athens. where he gain'd and held the love of Gregory Nazianzen: Well, he was wholly bent to the study of Theology, [...]nd therefore left Athens, and went into Aegypt, to see and heare one Porphyrius read Divinity; and here hee stayed one whole yeare.

He was of an excellent constitution, but with much watching, praying, reading, fasting, and spare diet: he did much wear down his strength. He left this Porphyrius, and travailed to see Ie­rusalem. He converted his Master Eubulus to the Faith of Christ, so that he travaild with him to Ierusalem, where lodging at Antioch, at one Libanius his house, a great rich man: this Saint Basil expounded to this Libanius some of Ho­mers verses, wondrous difficult to bee under­stood, with such readinesse and wit, that hee e­ven astonished this Libanius, so that hee made them a great banquet; but Eubulus and Basil feasted with nothing but meere bread and wa­ter: and this St. Basil strived to have wonne this Libanius from Idolatry to Christianity, but could not, so deepe was his wilfulnesse: but he gave admirable directions and instructions to the young men concerning their behaviour and deportment in their studies; and so tooke leave of Libanius, and were wondrous kindly enter­tained of the Bishop of Ierusalem, and were by him baptized.

Having ended this j [...]urney they returned to [Page 221] Antioch, where Meletius the Bishop made this Basil a Deacon, and being ordered, he shewed by his able parts what a Prelate he in time would prove, for Antioch was fild with his fame, so that he went to Caesarea a City of Palaestine, where Hermogenes the Bishop consecrated him a Priest, who presently dying, all mens expecta­tions were upon Basil to have succeeded him, but Factions arising, one Eusebius a Catholike Christian, but puft up with envy and vaine-glo­ry, succeeded Hermogenes, and this Eusebius per­ceiving the admirable parts of Basil, and with­all the peoples affection to him, began to hate him, so that Basil retreated into Mataria, be­yond the River Iris, a solitary place of Pontus. Here he stayed some certain years with Gregory Nazianzen, where they led such holy and godly lives, that they were esteemed rather divine than mortall. St. Gregory in his 8. Epist. hath lively de­scribed his life with S. Basil. Here they were both driven to that exigency, that if it had not bin for S. Basils mother Emilia, they had there perished. Here St. Basil gain'd many schollers, and was fa­mous as well for his Doctrine, as his pious ex­ample: and in this place they had matter enough to exercise their patience, not onely from their poverty, but also from their adversaries: for it happened that Musonius Bishop of NeoCaesarea dying, when there were publick meetings for the election of another Bishop, that might be worthy the place, as St. Gregory Thaumaturgus was, they all pitched their thoughts upon this Basil, which [Page 222] so gald the Hereticks of that place, who knew his Doctrine would overthrow theirs, & his life shame their doings, that they presently with all the policy they could, rais'd slanders and op­probrious disgraces against this man. But Basil like another Lampe had so enlightned all Pontus with his vertues, that though Valens the Empe­perour favoured the Hereticks, and though they did waste the Easterne Churches, and daily accuse this Basil: nay though this Basil was ha­ted of Eusebius before, and seemed to be well content with a solitary life: yet as if stayed up at this time by God, he reconciles himselfe to Eusebius, who ever after highly loved and estee­med him: and being departed this life, all men concluded that there was none so worthy of this place as St. Basil: so by their choyce, and by the advice of Gregory Nazianzen, he yielded to their requests, and proved a worthy shep­heard to that flocke, as well by truely feeding them, as by driving away all Hereticks, which were as Wolves to devoure the Church.

But scarce was he setled in this Bishoprick, but there arose a mighty famine in this City: the rich and Merchants would not part with their provision, so that there were miserable com­plaints made by the poore. St. Basil to miti­gate this griefe, did whatsoever he could, for he sold all his Lands and other goods, and freely distributed them to the poore, as well Iewes Children as Christians: the goodnesse of this man stayed not here, but as he had made [Page 223] himselfe an example to all; so he frequented the publicke places, and there exhorted the rich by severall places of Scripture, and sweet spee­ches,Greg Naz. in laud. S. Bas. to distribute to the poors necessity; so that at last hee got provision for the needy. Hee was also as carefull to see the sick provided for; and he caused publicke places to be erected for their maintenance, and would often not onely visit them, but also administer to them. Some there were that hated him even for these wor­thy deeds, but he left not off, but proceeded the more couragiously, because he was opposed; for vertue is alwayes envyed, yet it faints not.

Iulian the Emperour having knowne him at Athens before sent and desired him to write to him, but though he was Emperour, yet because of his Apostacy, this Basil would not entertaine any courtesies from him; whereupon this Apo­stata intended when he had finished the Persian Warre, to have put this Basil and Nazianzen to death; but he failed, for he dyed miserably in that warre: nay, when Valens the Emperour persecuted the Orthodox Christians, and had remov'd some, and had put 80 Priests into one Vessell, thinking to have burned them in the Sea; this Valens meeting St. Basil, spoke him faire, and afterward sent to him by severall messengers to winne him to that Heresie, yet nor the threats nor promises of this Emperour could once stirre or move him. Then Modestus his Praefect commanded him to be brought be­fore him, which was perform'd, and Basil being [Page 224] come, the Praefect looking sternly upon him, told him, he wondred that he could stand before him so impudently: and art thou only he that oppo­sest the Emperor? to whom St. Basil answered, he wondred that he should so taxe him of Impu­dence, when as he was free; but he was bound to obey the King and Emperor of heaven & earth: but saith the Praefect, will you, nil you, you shall be made to obey: for know you not who we are that command it? no body, said St. Basil, while you do command such things: Know you not said the Praefect, that we have honours and pre­ferments to bestow upon you? but said St. Basil, they are but changeable like your selves: then the Prefect said, none of the Christians ever an­swered him so: perhaps said St. Basil, you never examined a true Bishop before. Upon this the Prefect all in a rage, threatned to confiscate his goods, to torment him, to banish him, or to kill him: to whom St. Basil made this answer, he need not feare confiscation, who hath no­thing to lose; nor banishment, to whom onely Heaven is a Country: not torments, when his body would bee dasht with one blow: nor death, because it was the onely way to set him at liberty. Thus they parted, onely St. Basil had that night given him to resolve what he would doe, but he was the same next morning. The Prefect related all to the Emperour, how he lost his labour in examining this Basil, whereupon the Emperour thought to have disturbed him, even in the performance of holy duties in the [Page 225] Church upon a Twelfth-day; but suddenly comming in, and seeing the Reverend carriage of the Bishop, and the Priests about him, all see­ming as glorious starres, he made a large offe­ring; but Basil refused it, as comming from an Hereticke. The Emperour was so suddenly taken with a swimming giddinesse in his head, that he was faine to be upheld by the hands of his Courtiers; and after speaking with this St. Basil, he was so mitigated, that he was intended to have proved favourable to all the Orthodox Christians: but such was the uncessant malice and policy of the Hereticks, that they procur'd that Valens banished this Great and famous Basil.

And now it was expected that the Emperors decree should be fulfilled, to the griefe of the people, and to the joy of the Hereticks, his ad­versaries; but God crossed this, for the same night the Physitians had laid the Emperours sonne Galate downe sicke of a doubtfull disease; whereupon the Empresse told Valens, this is a just revenge from God, inflicted for the banish­ment of St. Basil, whereupon the Emperour cal­led for him, and said to him; If thy prayers bee right and faithfull, pray that my Son may live: to whom St. Basil replyed; If you would be of the same faith, your son would be well: his son did recover, and Basil went home; but shortly after the Emperor caused the Hereticks to pray for his sonne; it was performed, but to the grief of the Emperour afterwards, for his son speedi­ly dyed.

[Page 226] The Arrians insisted and urged that there was no hope of good successe as long as Basil stayed at Caesarea: whereupon it was decreed again to have him banished [...], but when the wri­ting was brought to Valens, to confirme, the pens would not write, being often tried, and the Emperour could not write, hee was so amazed and convinced in his owne judgement, finding that God did protect this Basil.

Many and great were the troubles and tryals of this great Bishop, but he still kept his faith and constancie, and never was moved by feare or favour, it was not the frownes nor promises of great Ones that could taint Him, he desired heavenly, not earthly contentments. So having beene Bishop of Caesarea and Cappadocia eight yeeres, and an halfe, and some odde dayes, hee departed this life with these words, Into thy hands (O Lord) I commend my spirit: he was bu­ried with great state and lamenting, by all the Inhabitants of Caesarea, as well Iews as Chri­stians; but above all the Physician which Saint Basil converted from Judaisme to Christianity, shewed his depth of sorrow.

The Church of God is enriched with the rare labours of this father. Saint Gregory Nazianzen writing of this Saint Basils workes avers thus much of him, Neminem ante ipsum adeò divine, adeoque securè sacr as liter as interpretatum: That before this man, none ever did expound the sa­cred Scriptures more divinely, or more safely: and the same Father calles him elsewhere no­lesse [Page 227] then, Vinculum pacis, Tubam Veritatis, Cla­rissimum Reipub. Greg. Naz. in laudem S. Basil Christianae oculum, virumque cujus doctrinae moribus, & doctrinae mores rectè concinuerint. The Generall Peacemaker, Truths Trumpet, the bright Eye of the Chri­stian World: and a man, whose life and learn­ing did in all points justly concentre.

Gregory Nyssen stiles him thus, Prophetam & Sancti Spiritus Interpretem, Greg. Nyss. in Orat. de Basil. Generosum Chri­sti Militem, Excellentem Veritatis Praeconem, Invictum Catholicae fidei propugnatorem: that is, a Prophet, an Interpreter of the blessed Spi­rit, a truly valiant So [...]idier of Christ; an excellent Preacher of the Truth; an uncon­quered Defender of the Catholick Faith, and that for valour and for strictnesse of Life, hee was another Elias, or like Saint Iohn Baptist.

Saint Ephrem saith,S. Ephraem Orat. Panegyr. that Saint Basil was so be­loved of God, that hee was kept in the midst of all dangers, as an other Noah, and as Moses Aaron and Iosuah.

Symeon Metaphr astes names him, Praeclarissi­mam Ecclesiae facem, splendidissimum purae Veri­tatis Solem, qui suorum claritate radiorum omnes orbis terrarum or as illustret: and also Excelsam Dei Columnam, Theologiae I [...]bar, legitimum ip­sius sapientiae filium. Consummatam Intelligen­tiae perfectionem, Patris aeterni Legatum, Divini verbi Tubam, Donorum Spiritus Sancti Dispen­satorem fidelem: that is, The resplendent torch of the Catholike Church, a bright Sunne to the truth; by whose lustre and brightnesse all the [Page 228] parts of the world are enlightned, a main Pillar for the trueth of God, a bright beame of theolo­gie, the very sonne of Wisdome, the perfection of Understanding, the Embassador of the Eter­nall Father, the trumpet of Gods Word, a faith­full Steward and Dispensour of the guifts of the Holy Ghost. Thus doe these, and so have many others of the Primitive Fathers celebrated this Saint Basills praise. Cardinall Bellarmine speak­ing of his Works, calls them no otherwise then Basilii Magni opera praeclarissima, the most fa­mous works of Saint Basill the Great:Bell. de script. Eccles. p. 119. hee flou­rished under Valens, died under Gratianus, as Saint Hierome in his Ecclesiasticall Writers doth testifie.

GRegory first Bishop of Sasima, a lit­tle Citie in Cappadocia, then of Nazianzen in Cappadocia, and then of Constantinople; whom the Graecians for his singular learning and authority, first after Saint Iohn the Evan­gelist, sirnamed the Divine, was a living Libra­ry of Philosophie and Divinitie, and the most eloquent Oratour of his Time, attayning to the high stile of Polemon Laodicenus a most fa­mous Sophister. So that as men exceed beasts in the ability of speech, so hee excelled others in the facultie of Eloquence and sweetnesse of speech; whereby he allured mens minds, encli­ned [Page 234] their wills and affections, defended the poor and oppressed, comforted the afflicted, and got himselfe a generall fame and good opinion: using it also to the edification and instruction of others in Divinity; For his eloquence was but the expression of his divine contemplations and conceptions. Non enim tam nos ratio juvaret, nec tam esset in nobis manifesta, nisi quae mente concepimus, proferre etiam loquendo, possemus. Ipsa vitae praecepta, ets [...] natura sunt honesta, ta­men plus ad formandas mentes valeant, quoties pulchritudinem rerum claritas orationis illumi­nat. Reason would not be so helpfull to us, nor so manifest in us, unlesse wee could by speech ex­presse our conceipts. Even moral precepts of life, although naturally honest, yet are more power­full to fashion minds, when cleernesse of speech doth illuminate their beauty. And in this facul­ty this famous holy Saint was most powerfull; so that it may be said. Veram animae illius pul­chritudinem in oratione [...]lucere, hanc illius comi­tem ac ministram. The true beauty of his soul did shine forth in his eloquence, Rhetoricke being both his companion and servant.

And to the higher increase of his glory, hee was a familiar friend to Basil the Great, and St. Hierome was his Scholar for Divinitie, more­over he was of so great authoritie & estimation in the Grecian Church, that whosoever durst op­presse his testimony was accounted and suspected for an Heretike, and generally hee was a man of so great learning, integrity and eloquence, that [Page 235] his Adversaries durst not contradict his asserti­ons, so that Gregories [...], or affirmation was a confirmation and authority to prove any point of Divinitie. Hee loved and adored so­litude and the Monasticke Life, and when for his excellent Learning and sanctitie of life, hee should have been made a Bishop, he retired him­selfe into obscuritie, desiring rather to lead a poore religious life, than to be advanced to po­pular Honour. But Omnipotent God would not have so cleere a Light of Religion, which might illuminate many soules, hidden under the bushel of a Monastick life. Being therefore by divine providence discovered and found out, hee was by the people made a Bishop, and afterward to excuse his former flying and retiring, a solemne [...] was composed, i [...] qua ars artium anima­rum regimen ostenditur, shewing that the go­vernment of soules, is the Art of all Arts. For his great Learning and sanctity of Life, he was called Gregory the Great, before Pope Gregory was so stiled. At the last growing old, and un­capable of Episcopall Government, having con­stituted another Bishop in his place, he returned to his former solitude and Monastick Life.

Hee lived in the Reigne of the Emperour Theodosius, Anno 390.

THere were many of this Name, and therefore it will be convenient and profitable to the Reader to know them, that thereby this famous Fa­ther may bee distinguished from the rest, and nothing attributed to him, but what doth truly belong to him. There was one that was called Epiphanius Scholasticus, because he translated the Tripartite History of the Church out of Greeke into Latin: as Cassiodorus testifies, there was a second that was Bishop of Selybria, other­wise called Olybria, which writ an oration against the burners of Images, Possev. Appar. sac. pag. 509. (as Possevinus saith) another was called Vlpianus a Sophister, [Page 242] as Suidas reports. A fourth of this name there was, who in the acts of the second Nicen Coun­cell, affirmed that Eusebius of Cesarea, had in his Commentaries on the Psalmes spoken some things of the inequality of the Father, and the Sonne, which did relish of Arrianisme, and spe­cially upon those words of Psalme the foure­teenth, Dixi Domino, Deus me [...]s es Tu: I have said unto the Lord, Thou art my God. The fifth of this name was this reverend Father, whose Life and Actions I now describe, who was Bi­shop of [...] in Cyprus, whom St. Hierome and other famous Historians have largely and highly commended.

Read his Life therefore with a care, and purpose to imitate his piety and vertues: Hee was borne in a Towne of Phoenicia, not farre from the City which takes her name from E­leutherius: borne he was of poore and obscure Parents, and his father died when he was yong, and so he was le [...]t with his mother and his si­ster Callitr [...]pe to bee brought up: but they ha­ving but short meanes were not able to nourish him, and themselves, had not Tryphon tooke compassion on them, who adopted this Epipha­nius for his owne sonne, and did likewise allow a sufficiency of provision to his mother, and si­ster during their lives. Therefore saith a wise man give unto the good, and hee will requi [...]e thee againe, or lend it unto others; but give to the evill disposed, and hee will begge and crave more; neither have compassion on the [Page 243] needy: for he that may give, and giveth not, is utterly an enemy: And he that promiseth forth­with, and is long ere he doe it, is but a suspici­ous friend [...] what neede words to our friends, when we may succour them with works of our Almes▪ It is not right that wee render those who are in necessity onely our tongue, which is the worst thing without; of whom we re­ceive the Heart, which is the best thing with­in: Nor yet when thou hast bestowed thy Cha­rity, boast not of thy good deeds, least thine e­vill be also called to remembrance, and laid to thy charge: But remember this, that a vertuous and charitable Hand is not bound to make the Tongue a foole.

Now I cannot but praise God who hath raised many a famous instrument for the good of his Church, out of poore and meane families: He takes the poore from the Dung hill, Psal. 113. to set him with the princes of his people, saith that Princely Prophet; and here poverty is not to be despised or [...]lighted, nor men to be disparaged by the meanes of their families. A man were better live poorely, being assured of the blisse of hea­ven, than to be in doubt thereof, possessing all worldly riches: For no man is poore, but hee that thinketh himselfe poore.

This Triphon was a Ie [...], well instructed in the Law of Moses, who as most thought, took this Epiphanius unto him, to marry him to his onely daughter; so this Ep [...]phanius did live with this Triphon, and grew in yeares, and obtained [Page 242] an excellent knowledge in the Hebrew: thus it pleaseth God to make roome for those whom He intends to advance. Wel, God so disposing all things, this Triphon and his daughter both dy­ed, and this Epiphanius was left with their whole estate, which was very large, by Triphons onely appoyntment. Enjoying this faire estate, with the affluence of all contentment (his Mo­ther also being dead) he tooke his sister into his house, and lived wondrous pleasantly. It so fell out that on a time this Epiphanius going to the Towne in which he was borne, by chance there met him a Man, a Christian by Religion, whose name was Lucianus, famous for his Lear­ning and Vertue. God doth use to dispose of Times and Persons: It was well for Epiphanius that God lent him this fair occasion to embrace Christianity. This Lucianus led a Monastick life▪ strict and holy the professors of it were in those times, and followed it onely, that they might the more sweetly and quietly addict themselves to prayer, meditation, and reading▪ neither was it lesse commodious for writing, and to shunne the snares and tentations of the World; to subjugate the flesh to the spirit, and to mortifie sinfull lusts and affections; so being by this man instructed in Christianity, he was, toge­ther with his sister, baptized into the Faith of Christ Iesus, by the Bishop of that place: and so having disposed all his goods to the poore, hee with Lucianus embraced a Monastick course of ife. This Lucianus put him to Hilarion to learn, [Page 243] whose Manners and Learning Epiphanius so imitated, that he made the vertues of so great a Master more conspicuous: He increased won­derfully in Learning daily; so that people began from all parts to resort to him; so that his Fame being growne to such an height, he could not enjoy that privacy in that course of Life which he desired. Upon this, he made a depar­ture into Aegypt, where he also was highly estee­med for his rare gifts and endowments: From hence, after some time he returned to his own place; where being come, and knowing that Hilarion was sailed to Cyprus, having a great desire to see him, Epiphanius sailed to Paphos, and at the first meeting with Hilarion was al­most overcome with joy: presently Hilarion appoynted him to goe to Salamine; and so it fel out, that that Church at the same instant being voyd and destitute of a Pastor, the faithfull Christians by prayers having intreated God that they might have one that was faithfull: instant­ly Epiphanius presented himselfe in that place, and by the prediction of Pappus Bishop of Cytria, an holyman of life, and specially God disposing it so, Epiphanius was appoynted the man, who modestly at first refused this imposed dignity; but afterwards was made Bishop of that See, in which hee so lived,Poss [...]. App [...]r. sacr. p 510. that as one sayes well of him, vitam Doctrina, Doctrinam vita Com­probaret, that his Doctrine approved his Life, and his Life defended his Doctrine: he was, as the same Writer speakes, semper Haereticor [...]m [Page 246] acerrim [...]s oppugnator: alwayes a sharpe opposer of Heretiques, witnesse that admirable and pain­full work of his, called his Pammachion. He quite stopped the blasphemous mouth of Aetius the Valentinian Bishop, and did reduce all of that sect to the Orthodox faith; no easie piece of worke to bring those to embrace the truth, who for the most part are filled with the spirit of Contradiction, and Contumacy: He purged all Cyprus, defiled and slurried with this and other Heresies; and having gained an Edict from the Emperour Theodosius, he cast out all the Hereticks out of the Iland: Well, He was a great Engine in promoting the Christians cause▪ and as some doe report of him, he was famous for some Miracles: At length it so fell out, that Eudoxia the Empresse deeply hating Iohn Chry­sostome, this Epiphanius was by her called to Constantinople: where being come, he was layed at by all the faire baits that could be, to stand a­gainst this famous Chrysostome, and to consent to his deposition; but all their slights could ne­ver move him from his integrity, and love to that worthy Father: So hee departs from the Emperours Court, and entred into a Ship to have returned to Cyprus, and made a fa­mous speech to his fellowes, in which hee did by all perswasions that could be, stirre up their Spirits to Innocency of Life, and Constancy in the Christian Faith: For, said He, GOD would call him from this labour here, and settle him in glory in Heaven; and so after [Page 245] fervent prayers, he embraced them sweetly; much like as St. Paul did the Ephesians, Acts. 20. and uttered these words, Salvi estote filii, Epipha­nius enim non vos amplius videbit in hâc vitâ, that is, God blesse you my Children, for Epi­phanius shall see your faces no more in this life; and so it came to passe, for hee did depart this Life shortly after, being aged an hundred and fifteene yeeres, and three moneths: for a little before he went into the Ship, Arcadius asking him of his age,Possev. Appar. Sacr. p. 541. he answered, Sexagesimo aeta­tis anno ad Episcopatum promo [...]um esse, in eo au­tem per quinquaginta quin (que) annos & tres men­ses vixisse: that is, that hee was promoted to the Bishopricke when he was sixty yeares old, and he lived in it fifty five yeares and three Moneths. The Ship that he dyed in arriving at Salamine, and it being told abroad of the Bishops death, all good men lamented his losse, and so hee was buried with great lamentation, and abundance of teares. Manifold are the commendations that the Fathers have afforded to this Epiphanius. Hierom. in lib. de scrip. Eccl. St. Hierome saith, Epipha­nius Cypri Salaminae Episcopus scripsit adversus omnes haereses libros, &c. & in extrema senectu­te varia cudit opera; that is, Epiphanius Bi­shop of Salamine in Cyprus, Writ Bookes a­gainst all Heresies; and in his extreme old age set forth many workes:Apol. secund [...] Cont. Ruffi [...]. the same Father saith, non tibi sufficit contra omnes detractio, nisi specialiter contra beatum & insignem Eccle­siae Sacerdotem styli tui Lanceam Dirigas, that [Page 246] is, Can it not suffice thee to have slandred all men, but thou must needs direct thy Lance a­gainst that blessed and ever famous Father of the Church Epiphanius? Aug. lib. de Her. ad quod vult Deus. Saint Augustine speakes of him, Epiphanius inter-Graecos mag­nos habitus, et à multis in Catholicae fidei sanitate laudatus, that is, Epiphanius was accounted a­mongst those great Greek Fathers, and is prai­sed of many that are of the Orthodox Faith. [...]. That is, about this time E [...]iphanius flourished, not onely fa­mous for his Life, but also for his singular parts of Learning. So Photius speakes of him likewise,Zozom. lib. 6. cap. 26. in confuting all Heresies he excel'd, so that hee stiles him for this [...]: That is, the most Copious and Commodious: So, ex Menologio Graecorum: [...], That great and admi­rable Epiphanius. Photii bibl. N. 124. See you may what a worthy Man this was, by that Epistle which Acacius and Pau [...]us writ to him in the times of Valenti­nian, Valens, and Gratianus: It begins,

[...].

To our most Honoured Lord, and in all things to our most religious Father, Epiphani [...]s Bishop.

PAulinus at the request of Saint Augustine did write the life and passages of Saint Ambrose: Vide Palin. in vit. S. Ambros. in his prologue or entrance in­to it, he useth these words, Hortaris venerabilis pater Augustine, &c. that is, you desire most Reverend Father, Saint Augustine, that as Atha­nasius and Saint Hierome did write the lives of Paulus and Antonius driven into the Wildernes, so that likewise I would describe in my style and phrase the life of this most blessed Father Saint Ambrose Bishop of Millain; but I am unable fully and compleatly to expresse the merits of these eminent men, who were Ecclesiarum muri, Eloquentiae fontes, that is, the Walles and Bul­warkes [Page 250] of the Churches, and the fountaines and springs of Eloquence, but I have collected this Life from Paulinus, rather then from any other, because hee was a present Witnesse of most, and had instructions from Marcellina, si­ster to Saint Ambrose.

His Father was made Prefect, to administer the affaires of France: when his sonne was born there appeared a swarme of Bees, Paul [...]n. in vita ut sup. as hee lay in his Cradle, who sate upon his mouth and cove­red his face all over;Card. Baro. in v [...]t. Am. and at last flew so high into the aire, that they could not bee seene: which wondrous thing, his Father, with his Mother and Daughter beheld, & commanded the Nurse not to drive them away, and presently spoke these words, Si vixerit infantuli [...]s iste, aliquid magni erit: that is, if this infant live, he will be some great man. Which thing was truly fulfilled in his mellifluous Writings: afterwards he came to Rome, his Father being dead, being accom­panied with his Mother and his sister, and ano­ther Virgin, who had a sister called Candida, where this yong man gained wonderfull know­ledge in the liberall Arts, and was not (which is a thing too common with young beautifull per­sonages) infected with the sinnes of that popu­lous Citie, but did wholly apply himselfe to his study, and in short time by his excellent wit and memory (the great helps to Learning) hee was eminent for his parts, so that he publickly pro­fessing and handling matters, was taken notice of by Probus then a Praetor, and was approved [Page 251] of for abilitie of Counsell and Judgment: so that this Probus adjudg'd him a fit man to go­verne the affaires (being,Baron. Annal. Tom. 4. p. 225. as Baronius testifies) cruditione praeclarum, eloquentiae studiis egregie excultum, optimisque compositum moribus, that is, famous for his Learning, excellently accom­plished for eloquence, and of worthy carriage and sweet behaviour; so that hee made him Ru­ler of Insubria, Liguria, and Emilia; and so this Ambrose came to Millain; to whom as he departed, Probus uttered (as it prov'd prophe­tically) these words, Vade, age non solum ut Iu­dex, Card. Baro. Tom. 4 p. 22 [...]. sedut Episcopus, that is, goe and manage the affaires, not onely as a Judge, but as a Bishop, which came to passe five yeares after: Auxen­tius the Arrian Bishop being dead, who gover­ned the Church of Millain, Dionysius the Con­fessor of blessed memory being banish'd, and the people being divided and almost ready to rise, and mutiny about the election of a Bishop; this Ambrose to stop the fury of the peoples rage, and to hinder the Arrian faction, under­took to decide the matter: but of a suddain there was a voice as it were of a Child heard to sound these words, Ambrosium Episcopum, that is, Ambrose the Bishop, and so both parties, as well the Orthodox Christians, as the Arrians cried out publikely with one consent the same words; but hee was offended at this, and going out of the Church caused a tribunall to be erected, and some persons to be punished: but they cried out; let his sinne be upon us: and knowing him to be [Page 252] a Catechumenist, they did promise remission of his sins by the vertue of baptisme: well he gave himselfe to study Philosophy shewing indeed what a wise man he would prove in the Church of God; nay to divert the peoples intention he gave admittance to common women to resort unto him; but seeing that would not take effect, hee intended to fly and leave the place, so in the middle of the night hee intended to have gone to Ticinum, but hee was discovered at the Gate of the City of Millaine called Romana; so that God seemed to hinder his flight: so being kept by the people; word was sent to the Emperour Valentinian how Ambrose who was their Judge, was of all men desired to be their Bishop: which gladded the good Emperour: and especially rejoiced Probus, who heard that his words were come to passe; but Ambrose a­gaine prepares to escape, and hides himselfe in a great mans house called Leontius; but the mat­ter being concluded by the Emperour, and the peoples desires satisfied, Leontius who had for­merly hid, now brings him forth, well finding no hopes any longer to resist: hee was brought to Millain, and desired to be baptized by none but a Catholike Bishop; Cavebat enim solicite perfi­diam Arrianorum: that is, for he did solicitous­ly beware of, and shun the treachery of the Ar­rians: being baptized, he fulfilled all Episcopall Functions, & was eight days after his Baptisme, to the great content of all, named and ordained Bishop: a few yeares after his Ordination, Hee [Page 253] goes to Rome, where he findes his sister, and the other Virgin; but his Mother was dead: Hee going over the River Tyber, to a rich Womans House, healed one of the Palsie; which was published and knowne abroad, only by touching his Garment, which shee presently devoutly kissed and was restored.Such power hath God gi­ven to godly men, from time to time. Comming to Syr­mium, to ordaine Anemius Bishop, hee was opposed by Iustina a Queen, who would have not him, but the Arrians to doe it: well he pro­ceeded to it, where an impudent Maid boldly putting on the priests habit, came boldly and sate by Saint Ambrose, to whom hee spake, that though hee was unworthy of such an Office himselfe, yet shee nor any of her Sexe were to be admitted into the Office of Priesthood, and told her, shee had neede to feare some heavy judg­ment, which fell out; for the day following shee died: having perform'd this, hee returnd to Mil­lain. But Iustina prosecuted him with all her power and malice, for she set the people against him, and promised them places of eminence and great rewards, if they would take him and send him to banishment: Amongst the rest one Euthy­mius thought to have performed it; but failed; for it is in vaine to dispossesse those whom God hath placed: but Iustina's malice ceased not, but shee intended to act that by force, which shee could not by policie: For the Arrians by her counsell beset the Church call'd Portiana, and would not suffer any Catholicks to enter: but God stirr'd up holy men to put by this plot also: [Page 254] at this time there were Anthems, and Hymnes, and Vigils kept in the Church of Millaine, and so have continued in the Western Churches to this day; but the Arrians informed Iustina, that Ambrose should give men money to give of that she was troubled with ill spirits,Paul. in vit. S. Amb. but that lie was disclosed, and one of the Arrians was pre­sently possessed of an ill spirit, and was forced to cry, That so let all those be tormented, which would deny Martirs, or the unitie of the Tri­nitie, or the Trinity which Saint Ambrose main­tained; but the Arrians took him and drowned him in a fishpond, adding murther to their trea­chery; but in spight of all these adversaries St. Ambrose every day grew more famous then o­ther; retaining his Integrity and Humility; at the same time, as Paulinus hath it, there was a man who was a great Disputant and an Arrian, and would not yield to the truth, being in the Church, where this Saint Ambrose preached, saw an Angell stand by his eare, as it were speak­ing to Ambrose, what he taught the people; at which sight hee presently altered his minde, and was converted to the faith; there were like­wise two Bedfellows who were Arrians, and they intended to propose a question to Saint Ambrose; and so comming to the Church with a great Company, the question was of Christs Incarnation: these swelling with pride, and forgetting the power of God, or his Judge­ments upon scorners, both in their comming fell down suddenly dead; which when Saint Am­brose [Page 555] heard, hee presently made an admirable Sermon to confirme the Incarnation of Christ; Ambrosii Tom. 4. Epist. 56. ad Valen. Imp. Tom. 5. as it is to bee read in his Workes: and in his E­pistle sent to Valentinian the younger; Iustina being dead, there was a certaine Witch called Innocentius, who being punished for his Villa­nies and Witchcraft, confest more then hee was asked, and said, there was an Angell to inflict greater punishments upon him then those, be­cause of Saint Ambrose, for he had sent Devils to kill Saint Ambrose, but they found him hed­ged by God, as Iob was; so another came to his bedside with a sword to have kild him, but could not stirre his hands; and hee confest that Iustina had hired him before her death; so being sorry and repenting his intent, he was by prayers restored to the use of his hands. This Saint Am­brose freed a boy possessed with a Devill, which left him as soone as he came neere Millain; the Conjurers demanding of the Devil why he left him; he replyed, se timuisse Ambrosium, that he feared Ambrose: he was sent by Probus the Pretor.

Maximus being dead, and Theodosius residing at Millaine, Saint Ambrose being plac'd at Aqui­leia; it so fell out that there was a Synagogue of the Iewes, and a Grove of the Valentinians burnt by the Christians; in so much that both these began to insult over the Orthodox Chri­stians; these Valentinian Heretikes worshipt thirty gods: whereupon the Governour of the place sent word to the Emperour what was done, and the Emperour commanded the Syna­gogue [Page 256] to be rebuilded by the Catholick Bishop of that place; and revenge to be executed on the Agents; which when Saint Ambrose heard, hee presently sent an Epistle to perswade the Empe­rour to revoke his act:Epist. 17. ad Theodos. Imp. and sent word that hee was ready to die, rather then fulfill it: So when hee came to Millaine, the Emperour being at Church, he treated of this in the presence of all the people, and spoke to the Emperour divine­ly and couragiously in these words. Ego te ex ultimo Imperatorem feci, &c. that is, I have at last made you an Emperour: I have delivered your enemies into your hands; I have subdued those that rose against you; I have confirmed you in the Empire; and have made you triumph without your helpe or power, and now will you triumph against God, who hath done all this for you? To whom when Sermon was done, the Emperour replyed, Oh, Bishop, you have this day spoken against us: but this Ambrose did an­swer, I have, oh Emperour, spoken for you; and he did perswade him so divinely, that the Emperour did revoke his former Decree; nay, the Bishop was so carefull to maintaine Gods honour, that hee would not goe to the Altar, untill the Em­perour gave him his faith for it: A worthy Champion and fit for such a place. This you may see in his Letter to his sister Marcellina: Epist. ad Mar­cell. soror. 18. nay, that miserable destruction and slaughter made in Thessalonica, by the Emperours consent, Saint Ambrose hearing, denied him entrance into the Church, untill he had done publicke acknow­ledgment: [Page 757] to whom the Emperour said: Da­vid the King did commit murther and adulterie; to whom the Bishop, Quem secutus es erran­tem, sequere corrigentem, that is, as you have fol­lowed him in his fall, so follow him in his re­pentance:Epist. 59. ad Theodos. Imp. to which the milde Emperour did a­gree, and submit.

The fame of Saint Ambrose his wisdome was spread farre and neere: so that two mighty and wise men of Persia hearing his fame, addrest themselves for Millaine, and furnished them­selves with many questions, to aske him to try his wisdome; so they came and staid disputing with him by an Interpreter, from the first houre of the day, untill three of the clocke at night; and wondring at his wit and wisdome, depar­ted, and taking their leave of the Emperour went to Rome to see Probus, and so went home.

But now Theodosius leaving Italy, and going for Constantinople, and Valentinian being ap­pointed Augustus for all Gaule, there was a direct order under the name of the Senate, by one Sym­machus for the restoring of the Altar of victory, and for the charges of the Ceremonies: but St. Ambrose finding the plot,Epist. 11. & 12. writ to the Emperour and so wrought, that Symmachus was not able to effect his desires: but when Valentinianus was dead at Vienna, then Eugenius undertooke the Empire, and Flavianus the Prefect with Ar­gobastes, desired to have the said Altar restored: which when Eugenius granted, Ambrose hea­ring this departed from Millaine, came to Bono­nia, [Page 258] and so to Faventia, where staying a while, The Florentines entreated him to go to Thuscia, which he yielded not, desiring to see the face of that sacrilegious person; and presently sent him a Divine Letter, as you may read in his Works; while he stayed in Florence, there was one Decens in whose house St. Ambrose abode,Epist. 15. ad Eugeni. who had a son cald Pansophius, who was possest with an ill spirit, but by the prayers of S. Ambrose and the imposition of his hands he was restored: He built there a great Church,Vide Hort. ad Vir. Tom. 4. and therein laid the relikes of Vitalis and Agricola, whose Corps were found in the Citie Bononia, for they were promiscuously buried amongst the Iews.

Argobastes the Commander at the same time prepared for Warre, and having raised a mayne Army, overthrew the Adversaries: being in banquet with the Kings of that people; they as­ked him whether hee knew Saint Ambrose, to whom Argobastes replyed, hee knew him very well, and loved him deerly, to whom they re­plyed: Ideo vincis, quia ab Ambrosio diligeris, qui dicit soli, sta, & stat, Therefore thou over­commest, because thou art beloved of Ambrose, who saith to the Sun stand, and it standeth.

Saint Ambrose leaving Tuscia, returned to Millaine, when as Eugenius went to war against Theodosius, Flavianus, and Argobastes going like­wise said, That when they returned conquerors, they would make the great Church in Millaine a stable for their Horses; and try the Priests by force of armes: but they fail'd: for Eugenius fell [Page 259] by his owne souldiers, and Theodosius got the victory; which when Ambrose heard, hee re­joyced, and sent his Deacon with Letters to the Emperour, to pardon those that were Agents and involv'd in that warre; and then sent Iohn a Tribune, afterwards Praetor, to perswade the Emperour to spare those that had fled to Chur­ches: nay, hee himselfe came to Aquileia, and prayed for them, whose petition the mild Em­perour easily granted, and falling at his feet, con­fest, he was preserved by his praiers, & afterwards went to Church, and gave his three sons into the Bishops hands, and died not long after: About which time the corps of Nazarius the Martyr, was found in a Garden not corrupted, nor his haire on his head falne, but the corps was redo­lent, and so were buried in the great Church at Millaine, Ambr. serm. 14 de S. S. Tom. 5. by Saint Ambrose his care. This Bishop was very abstinent, full of watching and pray­ers, diligent in writing, never dining but on Sundays, or at the Celebration of the Birth-days of the Martyrs. Hee weakened his body with writing, he had an especiall care for all the Chur­ches, wondrous couragious for Gods Truth, mercifull he was also to the poore and captives; at at time when hee was ordained Bishop, hee gave all his money to the Church, and to the poore; all his Lands, onely some reserved for the mayntenance of his sister, hee bestowed on the Church: hee rejoyced with those that rejoy­ced, and wept with those that wept; hee would weep when hee heard any Religious Priest to be [Page 260] dead, because the Church wanted such men; hee foretold his death: Hee grieved deeply to see the covetousnesse of men who oppressed the poore.

A little before hee lay down sick, hee reading the 43 Psalme, in the sight of Paulinus, there appeared, as it were, a bright fire entring into his mouth, and his face presently was as white as snow:Paulin. in. vit. Ambros. which so amazed Paulinus, that hee could not write what came from Him; the Cap­taine Stilicho had a servant possessed, and Saint Ambrose healed him, but hee after writ many false things, and Stilicho should have punished him: Ambrose hearing of it, [...]ad the servant to bee brought to him, to whom Saint Ambrose said, he should be delivered to Satan, which came to passe immediatly: Hee healed likewise Nice­tius of the pain of his feet. After he had ordai­ned one Priest of Ticinum, he fell sick, and Sti­licho hearing, said, That all Italie would be rui­ned when so pious a man died. Foure Deacons in his sicknesse, discoursing softly, who should succeed him; one answered, Symplicianus: and Ambrose by inspiration answered presently, Se­nex, sed bonus: that is, He is an old man, but a good man, at which they were affrighted; which came to passe, for Symplicianus did suc­ceed him; and Venerius succeeded Symplicianus: Foelix governed the Church at Bononia; Castus and Polemius bred under Saint Ambrose, conti­nued Deacons in Millaine: before hee died hee was instant in prayer: those that stood by heard [Page 261] him pray with his hands lifted up, and so he de­parted this life, and was buried in a Church cal­led by his name, with the confluence of abun­dance of people of all sorts and ages; hee was another Elias, and feared not to speak the truth before Kings and Emperours, so that hee got the title, Irrefragabilis Ecclesiae Doctor, and is reputed amongst the most famous Fathers of the Latin Church.

Baronius and divers others have writ his life, Saint Augustine prayseth Him highly, so doe all grave Historians; His Works that follow will prayse him in the gates: Hee flourished under Gr [...]tianus and Theodosius Emperours, and died the third yeere after Theodosius, which as Baro­nius says, was in the yeere of our Lord three hundred ninety seven.

THis famous Father of the Church was Brother to St. Basill the great;S. Hierom: de script. Eccles. he is cal­led Gregorius Emisse [...]s by Honorius, and Trithemius: his Life, Studies, Actions, and Sufferings, though mentioned all by severall Writers, yet by way of History none have com­pleatly done them: but those things which Gre­gory Nazianzen remembers of him, in His E­pistle to him, are so many, great, and large, that they may serve in place of [...] History. Theo­doret, so Cratos, Suidas, Nicephor [...]s, and the Roman Martyrologie, with some later Writers, as Volateranus, Trithemius, Possevinus, have written most Honourably of his Life, Doctrine, [Page 269] Eloquence, accounting of him as a Father of Fathers. Gregory Nazianzen doth speake of Him in severall places with great commendati­on and approbation,Possev. in S [...]c. Appar. p 677. and did write many E­pistles to him, as his 34, 35, 36, 37. 42, 43. 95. 142.

But if there were nothing else to set forth his praise, and to cause him to be worthily ranked amongst the great Fathers of the Primitive Church: it is enough that hee was sent into ba­nishment by the Arrian Hereticks, under the Emperour Valens; and this Emperour dying, he was appoynted the onely man by the Antiochi­an Synod, to goe and settle, and order the Ea­sterne Churches: had he not been eminent and faithfull, the Fathers of that Councell would not have employed him in so weighty a charge; for it is a labour full of difficultie, and must be undertaken with a great deale of wisdome and patience: and this honourable charge was not onely imposed upon his shoulders; but also the Oecumenicall Synod of Constantinople, under Theodosius the Emperour, destined this man as most fit to visit the Churches planted in Arabia: so that for these his actions, hee is worthy to be accounted amongst the chiefest Champions of the Church: this Father was likewise admired for his Eloquence and Rhetoricke by those that have the knowledge in the Greeke. Phot. Biblioth. Photius sayes of him, that hee alone carried away the Bell from all men for his elegant stile and elo­quent expressions▪ One calls him, (a learned [Page 270] man pervigilom Antistitem, the faithfull and vi­gilant Prelate: He was the elder brother of Ba­sil the Great:Theodor. l 4. c. 28. hee embraced a Monasticke life, highly respected in those Primitive times; and so joyning Theology to his other indow­ments, he proved in short time an eminent Pil­lar of the Truth: he did read the Scripture with all diligence, reverence, and strictnesse, having a speciall regard to the genuine sence of it, at all times: so being made Bishop of Nyssa, of which City he tooke name, he did for a while surcease the reading of the old and new Testaments, and addicted himselfe to the study of Rheto­rique; insomuch, that Gregory Nazianzen in his 43 Epistle to him seemes a little to repre­hend him: for his time of comming to his Bishoprick, it was under Valens, when Gregory Nazianzen had the Bishopricke of the Sasimes allotted him by St. Basil: This Gregory did (as Theodoret relates it,Socrat. l. 5. c. 8 succeede his brother Basil in the Bishopricke of Caesarea, which some have questioned for an improbability: Well, he was a man meriting commendation, and so you shal heare what report the Ancients doe afford him. Saint Hierome speakes of him thus:Hierom. in s [...]r. Eccles. Gregorius Episcopus Nyssenus, &c. That is, Gregory, Bi­shop of Nissa, brother to Basil of Caesarea, not long since reade to mee Gregory Nazianzen his learned bookes against E [...]nomius, who is said also to have written many other famous Treatises.

Nicephorus Niceph. lib. 11. cap. 29. in his Ecclesiasticall History [Page 271] describes him in these tearmes. Basilius habuit fratres, &c. That is, Basil had brethren, of whom Gregory Bishop of Nissa was one, the light, and ornament of the Nyssen Church; a man answe­rable to his brother for Life, Manners, Lear­ning, Piety, Faithfulnes, Courage; who though he was married, yet he did not any waies neg­lect the care of soules: He writ his book called Hexameron after his brothers death, and also against Eunomius and Apollinaris: he is greatly praised for his indefatigable labour and study, especially for that funerall Oration in praise of Gregory Thaumaturgus: Soc [...]. l. 4 c. 21. Socrates also describes him by praysing his parts and abilities, saying, Basilius autem duos fratres, &c. That is, Basil had two famous brethren, especially this Gre­gory, who finished the booke not perfected by his Brother called the Hexameron, not without demonstration of singular learning and piety.Theodor. l. 4. c. 28. Theodoret writing of him, prayses him for his strictnesse of life and purity of learning.Phot. in Bibli. Photius in his Bibliotheca makes mention of this Grego­ry in these words, Lectus est similiter Gregorii, Episcopi pr [...] Basilio adversus Eunomium liber, That is, we reade and approve of a Booke of St. Gregory Bishop of Nyssa for St. Basil against Eu­nomius: he uses a stile that is so full of Elo­quence and Rhetoricke, that it doth even ravish the mindes of the Readers, and captivates the eares of the Auditors. Hee doth methodical­ly beate downe Eunomius. He is more concise than Theodore, more copious than Sophronius, [Page 272] full and abounding with Enthymemes, and ex­amples of all sorts: so that I may truely pro­nounce it, that as farre as Gregory, for comeli­nesse, splendour, and pleasantnesse excells Theo­dore, so farre doth this man surpasse in copious­nesse and confluence of vailed arguments,Phot. Biblioth. and illustrating examples: and the same Photius in another place goes on in his praise in these words, Lectum est Alterum Gregorii Nysseni opus, That is, there is another worke of Gre­gory of Nyssens, read of the same matter, in which, grappling with Eunomius, he armes himselfe with all sorts of arguments dextrously; so that overthrowes him by maine force of wit and learning, and pulls downe and defaces all the said Eunomius tottering ill-grounded Con­ceits and fancies: but the gracefulnesse of his speech, and the lustie joyned with sweete pleasure doth manifestly shew it selfe in every line; and amongst many others, that testimony which Suidas doth yield unto him, is not to be slighted or neglected:Ex Suida. it begins thus, Gregori­us Nyssenus Episcopus, &c. that is, Gregory Bi­shop of Nyssa, brother to Saint Basil of Caesarea, a man excellent for his qualification, being com­pleatly furnished with Learning of all sorts, chiefely addicting himselfe to the study of Rhe­toricke; in which he gained such an eminency, that none of the ancient Fathers doe in this kinde exceede him. He writ an admirable book against Eunomius; as also another no lesse fa­mous, of the Creation of Man, and many excel­lent [Page 273] Sermons did he make; but that Treatise of the Soule, which hee writ to his sister Macrinia, deserves the prayse of all Learned men in suc­ceeding ages.

Cardinall Bellarmine sayes that he writ in the fourteenth of Theodosius his Reigne,Nyceph. l. 12. Eccles Hist. c. 13. and that he was present at the first Councell of Constan­tinople, as Nicephorus doth report it; he writ the Symboll of Faith, set forth in the same Councell.

NIcephorus the Historian hath taken the greatest paines and travell a­mongst all others to describe the life of this Theodoret at large, and therefore I shall principally follow his steps. This Theodoret (saith hee) was born at Antioch, a famous place, and an ancient Citie, and re­nowmed for many things; but specially for that, in that the Disciples were first called Christians in this place:Acts 11. 26. as also for the Apostles determi­ning that great question about Circumcision, sent their resolutions to this place, by Paul and Barn [...]bas, Acts 15. 22, 23. with Iudas and Silas, The Apostles and the Elders with the Brethren unto the bre­thren [Page 278] which are of the Gentiles in Antioch, and in Syria, and Cilicia, &c. so that this Citie is ennobled in this respect, and as the place of his birth did grace him, yet more did his parents Nobilitie and Religion; for they were both great personages,Niceph. in vita Theodoret. and both addicted to Christi­an Religion: but his Mother (as my Authour testifies) was grieved in minde deeply because she was barren, and was without any hope of issue to inherit their large possessions; so that they both resolv'd to bequeath all their Reve­nues to the mayntenance of Christians, and to Monasteries whereof there were many in Syria; but by her prayers shee was heard, and God did not deny her the request of her lips; but did grant her her hearts desire, and fulfilled her re­quests, and sent her a sonne which (shee said) should be dedicated to God, and shee was as good as her word, for his name imports as much as a gift of God, or Theodoret: well this her sonne by the provident care of the parents, and by the acutenes and excellencie of his own wit, in a short time profited so in pietie and let­ters, that though (as Procopius testifies) juvenis consecratus Episcopus Cyri, &c. hee was very young, yet hee was chosen and consecrated Bi­shop of Cyrus, which is a Towne of Syria of the Iews, which was builded by Cyrus King of Persians, and was by him enfranchised and en­dowed with many priviledges; what hee did, being now seated in this Reverend place, you will by the sequell perceive: what a worthy [Page 279] worke did he presently set forth call'd the Histo­rie of the Lovers of God? was hee not as vigi­lant to find out and discover, nay, to expell He­retikes out of the Church, or reducing them to it? At the same time there were whole Parishes in his Diocesse infected with the pestilent Here­sie of the Marcionites, and did not he by his sole wisdome and labour, even to the hazard of his owne life, bring them backe into the bosome of the Catholike Church? which thing alone shews him to be an able and learned Prelate: for it is a taske of tasks to learn men to swim against the streams of their own perverted wils; and to make obstinacie it selfe to submit and yield; was he not wondrous diligent to gather the bodies of the Saints, and interre them with great re­spect; and in the honour of them to build fa­mous Temples? as (also imitating his parents piety) was he not wondrous charitable too, and conversant with those that lived an holy Mo­nastick life? did not he visit them? and refresh their bowels with the bowels of love and com­passion. Especially one Symeon called Stillites, which lived austerely, and one Iacobus Nizibe­nus, and many others whose lives and vertues hee writ elegantly, and left them to posterity. Hee was a carefull imitator of Iohannes Chryso­stomus, for he alwayes proposed him as his wor­thiest patterne in forming his stile of writing; and by this means hee proved so fluent and elo­quent, so full of grace and learning in his works: It is good to have worthy patternes to imitate, [Page 280] and it is no lesse ingenuitie to gather good by them, they are lent for the same purpose: how sweet and beautifull are his studious and melli­fluous Commentaries upon the Scriptures? How divinely doth he resolve the hardest places of the old Testament? How significantly hath he explained the Prophets, how elegantly hath he delineated that sweet singer of Israel? What learning is there wanting in his divine Treatise of Gods providence? How strenuously and powerfully hath he laid open the fond conceits of abundance of Heretikes; as of Symon Ma­gus, Menander, Basilides; Carpocrates? of Her­mogenes, Tatianus, Cerdo, Marcion, and Manes? Of Hymenaeus, and Phyletus, Ebion, Cerinthus, Paulus Samosatenus, Sabellius, Marcellus, and Photinus? Of the Nicolaitans, Montanists, Noetians? As also of Arius, Eudoxius, Eu­nomius, Macedonius, Donatus, Meletianists, Apol­linarians, Messalians, Nestorians with the Euty­chians? in the which labours hee hath shewed to all ages to come, what gifts and endowments hee had lent him of God, and how well and faithfully hee used them to his Creatours glory, and the Churches benefit; I cannot let passe that hot contention that once was betwixt that worthy Father of the Church Saint Cyril, and himselfe, sprung rather from zeale to Religion in them both, and from the study of pietie, then any vaine ambitiou, or self-conceit of their own sufficiencies: and it is not a wonder; for where doth not that great fire-brand of Hell, strive to [Page 281] kindle the fire of dissention and division, was not there strife even amongst the Apostles? and great ambition, had it not beene regulated by our Saviour? This contention betwixt these two Fathers happened in this manner: whereas there was a Synod appointed at Ephesus, to stop the grouth and spreading of the Heresie of Ne­storius Bishop of Constantinople; which did daily begin to spread it selfe, and to infect divers with its contagion, this Saint Cyrill being first come, had by his owne labour and wisdome condemned Nestorius for an Hereticke, not knowing that Iohn Bishop of Antioch, or the other Bishops of Syria would have been there: but when Iohn Bishop of Antioch, and the o­ther Syrian Bishops, amongst whom this Theo­doret was one of the chiefe were come, and per­ceived that Cyrillus did not seem to respect their counsels; they tooke it ill at his hands, and thereupon canceld his Decrees as void; and so by a generall consent with a great deale of la­bour, they all condemne this Nestorius; it is thought, that had not the care and wisdome of Theodosius the younger calling the Bishops to­gether to Constantinople taken away, and re­moved this contention, it would not have so soone ended, but hee did take it away, and Nestorius was anathematized, and Theodoret and Saint Cyrill wondrous loving one to ano­ther ever after: to proceed, that renowmed Councel of Calcedon, wherein sate 600 Bishops, and above, where this Theodoret was present; [Page 282] I say the testimony of that so learned a Councell is a large proofe of this mans Faith and Integri­ty: for was not he by the generall acclamations of all there present publickly stiled Catholicus & Orthodoxus Ecclesiae pastor, Nicep. Callist in vita Sancti Theodor. & doctor sin­cerus; that is, a Catholike and Orthodoxe Pestor of the Church, and a sincere Doctor for the truth: a large commendation from the mouthes of such a cloud of learned Witnesses, which bestowed it not on him for flattery or fa­vour, but by desert and merit: doe not the lear­ned Epistles of Leo the Bishop of Rome, sent to him, sufficiently commend him? by which it may easily be perceived how vigilant hee was to settle Truth in the borders of the Church, and how carefully he preserved the Faith a­mongst the high swelling surges of Heresies unviolated? will not his daily meditations and explanations in, and of the sacred Scriptures eternize his fame to posterity? Doth not Genna­dius Priest of Messilea, Gennad. in l. script. Eccles. afford him and his labours a large Encomium? calling his Writings, Scripta fortia, per quae Confirmat & ratione & testimo­niis Scripturarum, &c. that is, Impregnable and undenyable arguments, by which with Reasons and Testimonies out of Gods Word he doth confirme and establish it, that Christ was truely incarnate of the Virgin Mary. And doth not Cardinall Bellarmine ranke him equal­ly with St. Cyril, Card. Bellar. de scrip. Eccl. and stiles him, virum planè Do­ctissimum &c. that is, an absolute learned man: Photius he also reckons him an able man, [Page 283] against Heresies:Phot. Bibli. p. 902. 903. first he useth his authority as well as Saint Athanasius, to prove that Dionysius was not tainted with the Arrian Heresie. [...], so also doth Theodoret censure of Dionysius: and again, he takes and approves of him as well as Ignatius, and Clemens Stroma­taeus, or Eusebius in the condemning the Nicho­laitans for Heretiques, in these words [...], &c. That is,Leco praedict. & pag pr [...]d. but Saint Ignatius and Clemens, and Eusebius, with Theodoret of Cyrus, doe all agree the Nicholai­tans to be Heretiques; so that this Theodoret, as appeares, was a Father of no small Esteem or regard: and doth not Photius in another place afford him as high praise for his Ecclesiasticall History,Photii Bibliot. pag. 19. beginning thus, Lecta est Theodoreti Historia Ecclesiastica, &c. that is, The Eccle­siasticall History of Theodoret is likewise allow­ed, and saith, of all which I have formerly no­minated, hee useth the most convenient Stile and phrase for an History; Clarus enim & gran­dis, minime (que) redundans, that is; for he is per­spicuous, weighty, and not too luxuriant; and praiseth him for so learnedly relating the Acts of the second Synod: Is there not also a short Epigram in Greeke in an ancient Manuscript, concerning the Excellency and Eloquency of Theodorets Disputations in three short Verses,In Augustano Codice. M. S. which are here set downe.

[Page 284] That is, that as another Nilus with his o­verflowings, hee made all the Grecian fields fat and full of Eloquence, and by his labours had enlarged the Faith; which shewes likewise not onely the indefatigable studies of this Theo­doret; but also the admirable wit and wisdome that flowed in his soule,Sixtus Senen­sis de Theod. and was exprest in his works. Doth not likewise Sixtus Senensis spea­king of his selected questions of the Scriptures, speake in these words, ab initio Geneseos adulti­mum librum Regum, insigne opus, &c. that is, Questions from the beginning of Genesis to the end of the second of Kings, a most famous worke; in which, saith he, by way of Question and Answer, Theodoret doth briefely and clear­ly explaine all the hard places of Scripture with admirable industry! what pen can sufficiently blazon thy worth? for his Commentaries on the Psalter, doth not the same Senesis stile them, Nobiles Commentarii, that is, Heroicke Commentaries: and upon his Commentaries on St. Pauls Epistles, doth he spare to commend him? For saith he not, Feruntur Commentarii in omnes Pauli Epistolas, in quibus quantum fieri [...]otest. &c. that is, there are likewise extant Theodorets Commentaries on all St. Pauls E­pistles, in which (as much as can be) the genu­ine sence of St. Paul is succinctly, elegantly, or­derly, and piously exprest, and (which in Saint Pauls writings seemes to be most difficult) sen­tences are joyned with sentences, with wonder­full skill and Art, to the great profit of the [Page 285] Reader. And if I should enlarge my selfe which of the Fathers either doe not use his Authority with great approbation and commendation, and all of them doe hold him an able judicious eloquent man; he dyed, being not very old, but rather spent with labour and studies than with age, and dyed in the reigne of Theodosius the yonger Emperour, and was buried in the same Sepulchre, in which that holy man Iacobus Nizi­benus, before mentioned, was intombed.

THis great and eminent Father of the Church must bee ranked according to his deserts: In writing whose life I follow the directions of Erasmus of Roterdam. To begin therefore; the time of his Birth was under the Reigne of Constan­tine the Great, in the yeare of Christ 331, in a Towne called Stridon, which was ovethrown by the Gothes, then wasting and spoyling seve­rall places: Upon the borders of Dalmatia, and Pannonia, Hieron in cat. Sc [...]iptorum illustrium. as he himselfe testifies, some, as Blon­dus will have it, to be that which now is called Sdrigna, a little Town of Histria in Italie: some hold, that to this day there is to be seene Saint [Page 289] Hieroms Monument. He had a yonger brother called Paulinianus: his mothers name was Ca­storina; His Fathers name was Eusebius: but we will not insist upon his parents, but will de­clare his owne worth: he had sufficient meanes, as may appeare by his education, which was at Rome; then counted the onely Nursery of Let­ters, as hee doth testifie: for though learning was at the same time in France, Spaine, and Af­fricke, yet no where was it so free from pollu­tion and corruption as at Rome. His Master, for the Grammar, was Donatus, and Victorinus for the Rhetorique. Some have made question, whether this Donatus were the same that made such eloquent Commentaries on Terence and Virgil: Well, making faire hopes of a large progresse in Learning, and being well furnished in these, he proceeds to read Porphyrius Isa­goge, or Introduction to Logique, and read the Philosophy of Plato, and the Stoicks; but not staying here, he lookes now into Cosmography, History, and Antiquities; and intends to study Divinity, and to set it forth with all the lustre that might be. His fellow students were Pam­machius, Bonosus: both these were highly born. Heliodorus, who for his eminency of parts was made a Bishop.In Epist. ad Damas pap [...]. This Hierome received his bap­tisme also at Rome, as he proves: and now being sufficiently seasoned with these Arts, he soares higher, and followes the foot-steps of learned men, as Pythagoras, Plato, Apollonius; and so he addresseth himselfe to travaile: he surveyed all [Page 290] France, aud gained acquaintance and love of the chiefest Scholars: hee testifies that he was at Triers, where hee described that Booke of St. Hilaries de Synodis with his owne hands; and Bonosus travailed with him, as may be seen in his Epistle to Florentius; so having taken a view of most of the Libraries, and having con­ferred with the learnedest in those places whi­ther he came, he visited the place of his Birth, and the place of his new Birth, having like a wise Merchant stored himselfe with abundance of Goods, hee resolves upon a course of life, and a fit place to settle downe in: hee likes not Rome, as savouring somewhat of Paganisme, and was too full of pleasures, which are dan­gerous Baits for young men to bee insnared with: Neither doth he like his owne Country, being corrupted with Barbarous delights, as he testifies himselfe in his Epistles, saying, In my Country they make their belly their god; and he is counted the holiest, which is the richest. So ta­king advice with his fellowes, he resolved to depart into some remote place, that he might the freer give himselfe to the study of the holy Scriptures, and the more truely follow our Saviour. Pammachius advised him to marriage, but this Hierome desired liberty. Bo [...]osius hee perswades him to a Monasticke course of living in some remote Island. Well, the minde of St. Hierome was thus resolved, hee got him a rich Library, and tooke a competency of meanes for his support and maintenance; hee goes into [Page 291] Syria with Heliodorus with him: but Heliodorus repents him of his resolution, and so returnes home: it is thought that they both in their journey saw Hierusalem, which was famous at that time. And being now destitute of his friends, his body was much altered by change­ing his course of life, so that hee was sicke, but was wondrously courteously used by a Monke, but more especially by Euagrius, who afforded him lodging kindly at his house: be­ing recovered to his health, with a great ardour of soule he set himselfe to follow Christ: so he departed farre off into a solitary place, where was no company but wilde Beasts and Serpents, and a few Cells of Monkes here and there scat­tered among the Syrians and Agarens, onely Euagrius would now and then even in this his solitarinesse give him a visit: Ruffinus who of a former friend, became an Enemy, at this time came to Nytria of Egypt; and now also his brother Paulinianus having betaken himselfe to a Religious course of life, was after a while made a Priest; which thing Iohn Bishop of Hierusalem did not approve of, but Saint Hierome doth answer it sufficiently, his dislike grew, because Paulinianus was made so young, being not yet thir [...]y yeeres old, as m [...]y be seene in his Epistle to Paulinianus.

Saint Hierome lived foure yeeres in this state, all this while subjugating his body, and study­ing and meditating continually, with watching, fastings and prayers; and serio [...]sly repenting [Page 292] the sins, which he had in his youth committed; and imploring Gods grace to preserve him from future temptations: So that as Erasmus speaks, hee did not onely study hard all day, but spent most part of the night in pious performances, so that, Minima pars noctis dabatur somno, mi­nor cibo, nulla otio, that is, Hee did allow the least time to sleepe, little for refreshments by diet, none for idlenesse. When hee was weary with study, he would go to prayer, or to sing an Hymne; he read over all his Library, and what is rare, sacras literas ad verbum ediscebat, that is, he learnt the Scriptures perfectly to a word, hee was vigilant in reading the Prophets, and find­ing out the intent of their prophesies; he was studious in the Evangelists that he might know our Saviours life the better, and with more ease and profit follow it. His prayer was, Lord, let me know my selfe first, that I may the better know thee, the Saviour of the world. Hee was so addicted to reading, that hee would let none passe him, no not, Ethnicos, non Haereticos, not the Heathenish Authours, nor yet the Heretikes: what he read with judgement, he made use of knowing how to fetch Gold from a dunghill, or Medicines from poyson; by this meanes so fitting each Authour for his owne memory, that hee was able to speake suddenly upon any point of Learning; hee was mainly taken with Origen, so that hee cald him by way of praysing him Suum, his owne; that little Book which he writ to his Associate Heliodorus [Page 293] shewes sufficiently what an able man hee would prove in the schoole of Christ.

Hee had excellent skill in Hebrew, knowing how necessary it was for the understanding of the Scriptures, which he got of one Bar-hamina, hee obtained excellent knowledge in Chaldee, knowing that some of the Prophets; as Daniel, and some other books as that of Iob, was writ­ten, not onely in the Hebrew, but also in the Chaldaick Dialect; so likewise did he gaine the Syrian, because of some affinity with the Hebrew. Now having past so long a time in this strict and rigid course of life, by the perswasions of Epiphanius Bishop of Salamine, and Paulinus Bishop of Antioch, whom upon some necessary employments the Emperour had calld to Rome; some say hee was made Priest at twentie yeeres of age by Liberius Bishop of Rome; but hee testifies hee was ordained at Antioch, by Pauli­nus aforesaid. When hee came to Rome, hee was acquainted with many Noble Matrons, especi­ally Marcella, who being stirr'd up by Athana­sius, and other Priests of Egypt, was the first of that sex, that profest a Monasticke life at Rome▪ and shee by her faire devout carriage gained others aswell Virgins, as Matrons, to the same profession; especially Sophronia, Princi­pia, Paula, and Eustochium: to whom divers others joyned themselves; and Hierome instru­cted them, and stirr'd up their spirits to the stu­die of the holy Scriptures; but hee wanted not those that envied him; for there came in [Page 294] closely at the same time certaine Arrians under the name of Origenists; whom they knew this S [...]int Hierome had in high esteeme; and so they did strive to defame his splendour, by raising scandals of him, so that hee left the City of Rome as unworthy of him, and (as some write) Melania and Paula went with him, or else did presently follow him, hee describes his journey in his Workes, and gives sufficient Reasons why he went, and why he visited so many places; hee termes Gregory Nazianzen his Master for Divinitie; hee heard likewise Apollinarius at Antioch; hee went to Alexandria, but for the practice of Divinitie he chose to live in Bethe­lem, which hee made famous by his excellent preaching; Here Paula builded foure Mona­steries, three for women, one for men, in which Saint Hierome lived many yeeres, as hee testifies in his Epitaph of Paula; Ruffinus pro­secuted Saint Hierome with a great deale of malice; in so much that Saint Augustine began to suspect him, untill he better knew his life and learning; yet though this Ruffinus was so bitter against him; Hee had famous men that stood for him, as Epiphanius in Syria, Theophilus, Bishop of Alexandria, Marcella, Pammachius, and Chromati [...]s at Rome: so that being much threatned and hated by these Arrians, his life may be term'd a tedious Martyrdome, hee stu­died Gods Word thirty yeeres: having buried Paula his Disciple, the time came that his course was accomplished, and so in the ninety one [Page 295] of his age, of Christs Nativitie, 422.

Under Honorius and Constantius hee payed Natures debt, his bones were afterward trans­lated to Rome; where to this day there is a Mo­nument of his to bee seene: Hee was in his life of such fame that Greece did rejoyce, that shee had his Works translated.

His Epistles are approved of in Italy, France, Spain, all Germany and Afrike; He was honoured and sought to far and neere by Bishops, by Noble Matrons, by great Rulers: many great personages, came farre having seene his Workes to see the Authour: Amongst the rest, one Alipius sent by Saint Augustine, Paulus Orosius the Historian came to see him; so did Sulpitius Severus who highly commended him; Apodemius out of France, with many others with him; Hee was full of Eloquence; but hee that will read Eras­mus commendation of him, will admire how one man should be so generally expert in such rare gifts; Quis docet apertius, quis delectat urbanius? quis movet efficacius? quis laudat candidius? quis suadet gravius? quis hortatur ardentius? &c. that is, who teaches more di­stinctly? who delights more modest [...]? who moves more effectually? who prayses more candidly? who perswades more gravely? who exhorts more ardently? Dalmatia, Pannonia, Italy may boast of him; Stridon rejoyceth in him for bringing so great a Light to the world; Italy comforts her selfe in three respects: First, that she instructed him, next that shee baptized [Page 296] him: lastly, that shee reserves his bones as a me­moriall of him.

France is glad that hee sent Epistles to her in­habitants, all the world may bee comforted in having such an excellent Bulwark for the truth, all ages and sexes may get profit out of his Vo­lumes:Trithem. in Scrip. Eccles. fol. 25. the best wit may hee helpe, and all can­not but praise him except Heretikes, whom hee detested. Heare but what Trithemius speaks of him, Vir in saecularibus valde eruditus, in divi­nis Scripturis inter omnes doctores eruditissi­mus, &c. that is, Hee was a man well seene in secular Learning, but in Divinitie he carries the chiefe fame amongst all the Doctours of the Church, famous for the knowledge in Lan­guages; he was the rooter out of all Hereticks, the defender of the Truth, a labourer in Vertue, an hater of Vice,Baron. Annal. Tom 3. a true Meditatour on Gods Law.

Baronius doth commend him deeply, as you may read in his Annals. So doth Prosper.

I Am now to Write and describe to the view the sweetest Father that the Church of God inioyd in many ages:As Bellarm. in 398. whom to prayse is but of Desert; whom not to Commend, would seeme barba­rous and unchristian. He was an Auditour and Disciple to Eusebius; then when hee was Priest at Antioch: hee got this name Chrysostome, as one saith, Ob venustatem Eloquii, for his grace­full Eloquence: it signifies a golden tongue, for hee was prevalent and attractive, a man most learned in Theology, of an admirable Wit in his framing his Homilies, hee was beloved and reverenced of all men; His fathers name [Page 305] was Secundus, and his mothers name was An­thusa, both able and noble: Hee was borne at Antioch; in which place, after some time spent in secular affaires, he entred into the Priesthood, and was made Governour of the Church at Antioch, and Nectarius Bishop of Constantino­ple dying, being by the perswasions of Arcadius the Emperour placed Bishop in the same See,Sophr. in prat. spirit. cap. 119. hee did worthily manage that great charge: So­phronius doth highly commend this man, for hee writes, Nunquam eum mentitum fuisse, nec unquam alicuj maledixisse, ne (que) scurrilialoquutum, nec Iocos admisisse: i. e. That he never told a lye: never cursed any, never spoke any scurrilous mat­ter: never admitted of vaine sports. Admirable parts [...] and indeede fit for a man of his Calling: many learned men have admired his parts: A­nianus sayth thus,Anianus ad Horom. Episc. Chrysostomus certè peculiare illud custodit, &c. i. e. Chrysostome keepes that peculiar gift and property, that though won­drously studious, alwayes watchfull, though an enemy to dulnesse and stupidity; yet never doth his words flye out into vaine flashes, but still applyed to the profit of the hearer, for his very stile is accommodated to the profit of the Church, expressing antiquity and learning to­gether; neyther too lofty, nor too meane: at all times keeping equality and measure, full ripe, modest, free from all fault of too much affected curiosity: not too luxuriant, not sordid, nor yet too much garnished; yet sufficiently and powerfully trimmed and decked; not too sub­tile, [Page 306] not too smart or sharpe, unwantonly, plea­sant, wondrously copious, expressing an admi­rable faculty of the Master, yet alwaies free from pride: hence it is, that the plain man may read him with profit, and the greatest scholar cannot but praise him with just desert. He doth not onely equallize Saint Basil, nor yet paral­lell Saint Gregory, but exceeds them: in a word, here the curious Palate shall find true Eloquence joyned with Wisdome: sound Theology set forth with lustre: Holinesse and Scholarship joyned in one, in his Works throughout; there is store of Bread and abundance of Milke, with variety of sweet Delicates of all sorts for Divines. In his Homilies to the people,Sixtus Senens. he studied for their pro­fit, not to tickle their eares, but to ravish their hearts, performing in all the office of a painfull Doctor: he was industrious in his Expositions, powerfull in his Morals, in all full of Complacen­cy; hee would tell his Auditors, they were not onely to learne, but to exercise themselves in practising, and searching the Scriptures, lest they should bee addicted to Idlenesse: Hee very seldome handled any questions that were curi­ous to the Auditors; as of Predestination, Re­probation, of Grace, or of Free-will; but when necessity, and the Auditory in his judgement were fit to understand them; then hee perfor­med them plainly, soundly, and with a great expression of Piety and Learning.

He had excellent judgement in Morality, and did contemne Riches, and hated Vices, so that [Page 307] it doth appeare by some golden sentences, that hee was, as one stiles him, verè Aureum flu­men, truely a golden River. Take an In­stance in some of them here set downe to your view.

• 1. Vertue is neither troublesome, nor hard to be obtained.
• 2. It is easier farre to live well than ill.
• 3. Small and little vices ought to bee avoy­ded with greater study than great.
• 4. No punishment so great as an evill Con­science.
• 5. No man is hurt but by himselfe.
• 6. It is better to suffer than to offer injury.
• 7. Many doe hurt unjustly, none are hurt unjustly.
• 8. This worlds glory is reproach, and re­proach in this world is glory.
• 9. This Life is rather a Death than a Life.
• 10. Death is better than this worldly Life.
• 11. We gaine most in Afflictions and Mi­series.
• 12. That all punishments are to bee accoun­ted, and may be made beneficiall.
• 13. Charity is the most gainfullest trade.
• 14. A private seclused life is preferred be­fore all worldly contentments.
• 15. To be deprived heaven is a greater pu­nishment, than to be punished in Hell.
• 16. Not to be too wise is to be truely wise.
• 17. That we may powerfully and evident­ly prove the Divinity of Christ without Scrip­ture.

[Page 308] Saint Chrysostome, as it appeares by all Eccle­siasticall Writers doth surpasse most for abun­dance of Similitudes, which adde lustre to ones speech and worke, upon the Affections, Com­parisons, and Metaphors to stirre delight in the Hearers: He is not like St. Ambrose for his dif­ficulties; nor doth hee use Poets and their Fan­cies with St. Ierome; nor yet Jests, and pleasant Conceits with Tertullian; but with a Father­like affection, fits himselfe to edifie soules com­mitted to his charge.

That famous Historian Theodoret stiles him Ioannem eximium orbis terrarum luminare, Theodor. lib. 5. Eccles. Histor. in Theodos. Iohn the eminentest light of the whole world: and againe, [...], This great Iohn be­ing made governour of the Church of Constan­tinople, upbraided the wickednesse and lewd­nesse of many men; for wickednesse and lewd­nesse in the heart of man, maketh the Spirit of God dull and insensible, that is, not to worke in him according to his divine Nature: Likewise he admonished the Emperour and his Empresse to stand in the faith, for faith is the gift of God, and breathed by the Holy Ghost, which is the Spirit of God, into the hearts of those that bee his Children and walke in his wayes. Hee also exhorted the Priests to frame their lives accor­ding to the Canons of the Church, and told them, that such as would not, should not enjoy their places; and he used this speech unto them recorded by Theodorete, Theodor. Eccle. Hist. l. 5. c. 28. [...]. [Page 309] That is, that it was not fitting that they should enjoy any Priestly honour, who doe not live as true and zealous Priests should doe: and by this meanes Saint Chrysostome did not onely re­forme those of that place,Niceph. l. 13. c. 3. but also by his reve­rend carriage did also settle all the Thracian Churches,Socr. l. 6. c. 3. which did containe sixe Bishop­ricks: nay, and by Authority rectified at the same time all the Churches in Asia, which then had eleven Bishopricks;Zozom. l. 8. ca. 2, 3. and further his good patterne extended, if you please to reade the aforesaid Theodorete, in his fifth Booke before cited. Ponticam praeterea Ecclesiam quae eundem habet Episcoporum numerum, quem Asia eisdem legibus adornavit: hee also adorned and graced the Churches of Pontus with the same insti­tutions, which did containe in it as many as Asia.

And here a little to digresse,Note well. any one may see plainly these foure particular poynts, and they deserve imitation.

1. That if the Churches Discipline bee not strictly maintained, corruption of manners pre­sently breake in: for want of Discipline ushers in Licentiousnesse.

2. That when Churches are fallen from their pristine and ancient Government, they are to bee reformed by Discipline. For Dis­cipline well managed settles Reformation.

3. That the fittest and onely men who still have, and alwayes should reforme Churches by good Discipline, are Bishops, for they [Page 310] have both power and discretion.

4. That good examples are of admirable ope­ration; for doth it not easily appeare, that by the wisedome of this one Reverend Bishop, how all the other Churches strive to follow his patterne? It is an old one, yet a true saying, Exempla magìs praevalent quam praecepta, Ex­amples make a deeper stampe than precepts.

In briefe, the two first of these well conside­red, our Zelots would not so much speake a­gainst such good meanes, unlesse they bee igno­rant. The third, well observed, would teach all to afford those reverend Prelates more ho­nour, and to learne the fifth Commandement better, and to practice that rule of Saint Paul, Let such as rule well have double honour; they would not surely, if they had any insight into the Primitive Times, so rashly and unchristian­ly murther their spirituallBishops. Fathers, nor yet so deeply wound theirThe Church. Mother, by Scandals, Slanders, Reproaches, Schismes, Factions, Fractions, Conventicles, Libells, and the like hasty hare-brain'd fancies. The last will direct­ly condemne them, for not obeying and follow­ing such ancient and allowed Fathers: But I will not insist upon this, though it doth faire­ly offer it selfe to mee, but returne to our Fa­ther Chrysostome, as he hath begun a faire Refor­mation in the Church.

Having so fairely wrought upon these Chur­ches,Niceph. l. 1. c. 3 he proceeds further; he settles the Chur­ches likewise in Phaenice, though addicted to [Page 311] Idolatry; nay, though they worshipped De­vils, and gatherd together all the Priests,Zozom. l. 8. c. [...]. and settle them to study Piety: and send thither the Emperours Edicts (obtained by him for that purpose) to demolish and throw dow [...]e the Images of the Idols, and to ruine their Temples; and as for the Officers and worke­men which should effect this great taske, hee payed them not out of the Emperours Coffers,Socrat. l. 6. c. 3 but stir'd up the spirits of noble Matrons, whom he had instructed in the Faith, and flow­ing in wealth, to give large summes of money to this purpose, assuring them that it was a worthy worke, to cast out the Devill by this meanes:Theodor. l. 5. cap. 29. and this his Counsel was so powerful, and wrought so effectually, that in short space he left the Devil not an house to put his head in, but level'd them to the ground.

And this able Enginiere left not off thus, but proceeds further: when as hee perceived the whole Nation of the Scythians to bee deepely intangled and insnared in the Arrian Heresie, [...]o expell this and the professors of it, he took this course; he ordeined many Priests and Deacons, that could speake the Tongue expertly, and placed them in several Churches, and ap­poynted likewise Readers; and thus hee by his care, reduced many that were farre gone with that Heresie, to the Orthodox Faith: and often hee himselfe would give those Churches visits, and speake to them learnedly by an Interpre­ter;Niceph. l. 13. c. 3, 4. and still inducted others who had a faculty [Page 312] that way:Zozom. l. 8. c. 6 and thus as in Phaenicia he had expel­led the Devil, so in Scythia hee drove out his Champions and strongest upholders.Socrat. l. 6. c. 3

And now finding in these his undertakings such an happy successe, hee being incouraged in his vertuous proceedings stops not here, but stoutly workes whilst hee sees an opportunity: which was as followes.

Hearing for certain that those Scythians, Theodor. l. 5. cap. 31. who are called Nomades, living by the River Ister, eagerly [...]hirsted after the knowledge of the truth, and yet did want all meanes which should direct them to the knowledge of Christ: being as those Children spoken of, who cryed for bread, but there was none to give it them, This Saint Chrysostome (sorrowing that the De­vill should keepe their soules in the shadow of darknesse any longer) sought diligently farre and neare for such men as imitated the foote­steps of the Apostles labours,Socra. l. 6. c. 3. and having found them, sent them to bring those wilde people to the knowledge of the Gospell; and sent his Let­ters with all speed to L [...]ontius, Zozom. l. 8. c. 6 then Bishop of Ancyra, wherein he signified, that the Scythi­ans had embraced the Truth, and exhorted him to send able men to them, to confirme them in the received Faith: furthermore, having heard of the Marcionists, who had about his ju­risdiction infected some people with their He­resie, to stay this running soare, hee dispatched Letters to the Bishop of the same place, that He should carefully expell all of them out of [Page 313] their places, and for feare least hee should either want helpe or courage to effect his desires, hee sent him the Emperours Edicts, obtained for this purpose, to encourage him in it: so by these his noble actions, the case is cleare, that he (as a­nother St. Paul) had a great care of the Chur­ches welfare, unity, and prosperity. Indeed a wise man will order and square his actions and thoughts by divine Lawes; for by that meanes he shall be sure to be blessed.

I must not let passe in silence another notable and famous passage of this Father,Niceph. l. 12. cap. 4. recorded by Theodorete, Nicephorus, Zozomen, Socrat. l. 6. c. 6. and Socrates, which shewes what a brave gift and faculty hee had in perswading. It so fell out,Zozom. l 8. c. 4 that there is one Gainus, or rather Gainas, for so it is in the Greeke, [...], A Scythian by Nati­on,Theodor. lib. 5 cap. 32. of a Barbarous minde, full of Insolency, and Tyranny; who that time was a comman­der in warre, and ruled not onely over the Ar­my of his owne Nation, but over certaine Troopes of Roman Horse-men, and some Regiments of Foote-forces, whom not onely most men feared, but even the Emperour himselfe, (knowing his bloody disposition) mainly suspected.

This wicked Gainas desires of the Empe­rour, that hee and his might have a Temple allowed them, (he being mainly affected with Arianisme:) The Emperour for the pre­sent told him, hee would thinke of it, and [Page 314] at last promised him one: But the Emperour calling this Divine Iohn Chrysostome to him, wisht him to give this Gainas an answer: Withall the Emperour informed him of his maine Power, and strength, and Tyranny, and so thought it best by yielding to his desire to asswage his high swolne pride. To whom this Iohn presently answered: Ne istud ei pollicare, ne (que) dare sanctum Canibus mandes. You may not promise it to him, neither may you give ho­ly things to Dogs: nam nunquam patiar, ut qui Deum Verbum Sanctè, Theodor. l. 5. Eccles. Hist. cap. 32. & augustè laudibus & Hymnis Celebrant, expellantur è Sacro Templo: idemque tribuatur his, qui contra eum Blasphe­mias loquantur, that is, for I will never suffer that those, who prayse God the Word with ho­linesse and Hymnes shall bee expelled the Temple of God, and the same to bee given to those who furiously doe speake Blasphemy against him. And I beseech you (oh Empe­rour) not to feare the power or Malice of that Barbarian, but call me and him together into one place, and be pleased with silence to heare mee speake to him; for I perswade my selfe I shall overcome his fury. Well, the Emperour was glad to heare this good Father to say thus much, and the next day hee caused them both to meete. Gainas hee laies claime to the Emperours promise;Niceph. l. 12. cap. 45. Chrysostome an­swers him, that it was not fit for the Empe­rour rashly to attempt any thing against sacred places; to whom Gainas answered, that hee [Page 315] would have a Temple; Iohn Chrysostome reply­ed, that the Holy Temple was free and open to any one that would truely serve God in it, and pray in it: But saith Gainas, I am of another Sect, and I would have a Temple for my selfe, and all those that be of my way: And I thinke, I who have performed such and so many ex­ployts in the Romans defence, may justly claime this priviledge: To whom Saint Chrysostome againe answered, the rewards bestowed upon you for your Service, hath not onely equalled, but exceeded your labours; for you are made a Commander, and have attained to a Consular dignity, and you ought to consider what once you were, and what you may bee; in what indi­gency you lived, and now how you have abun­dance of all things: how poorely you passed over Ister, accoutred in meane habit, and now what Princely Ornaments you have on: thinke therfore seriously the smalnesse of your labours, in respect of the greatnesse of your reward; and be not, oh bee not ungratefull to those who have bestowed all these upon you: I mean God, and the good Emperour. With these speeches, as Theodoret reports, he so overcame for the present this Gainas, that he was mute and asha­med, and he stiles this Father,Theodor. l. 5. Eccl [...]s. H [...]st. cap. 3 [...]. Ioannes cele­bris, totius orbis terrarum Doctor; Iohn, the fa­mous Doctor of the whole world. Further­more, when as this Ganias did break forth into cruelty, so that he wasted all places, and frigh­ted all men, even the Emperour himselfe; and [Page 316] when they did not know how to send an Em­bassadour to him, for none durst approch him; yet as Nicephorus relates it, and Theodoret [...]. that is, at that time leaving all others, as struck dead with feare, they had recourse to this Iohn, the most undaunted souldier of Christ, and exhorted him to under­take the Embassage to this Gainas: Theodor. l. 5. c. 33. well hee was not any whit daunted with his former free dis­course with him, nor yet at his cruelty; but willingly takes his journey into Thracia: and Gainas having intelligence of his comming, and knowing what a zealous,Zozom. l. 8. c. 4 pious man he was for Gods service, went a good way to meet him; and friendly taking him by the hand, kist it, and made his sonne embrace his holy knees, such force is there in vertue, that it makes even Lions become calme; vertue hath that power and efficacie, that it stops the envious and slande­rous mouth, or else the eares of the [...] that shall heare it.

Cardinall Baronius cites one Metaphrastes, Baron. Annal. Tom. 5. p. 113. who found it in antiquities, that this Chryso­stome prevailed so farre with Gainas, that hee made peace with Arcadius the Emperour; and that hee set some certaine men of note free from slavery, and specially that hee loosed Aurelianus the Consul, and Saturninus from banishment: and this seems to be true, by the Homily of Saint Chrysostome, which doth begin [Page 317] in these wordes: Beati Johannis Chrysostomi Homilia, cum Aurelianus & Saturninus acti es­sent in exilium; & Gainas egressus esset à civi­tate. An Homily of that blessed Iohn Chryso­stome. when Aurelianus and Saturninus was ba­nished,Chrysost. Hom. eo [...]. titulo & de avaritia. and Gainas departed out of the Citie: and the same Baronius cites a Sermon made by Chrysostom, when he returned to Constantinople, so it begins, Multo tempore silui, I have beene long silent, at last I am returned to your love.

I have beene abroad pacifying stormes and tempests, and to bring those into harbour, who were ready to sink, and so goes on wondrously divinely: and was not his care great for the Churches peace, when as hee undertooke that voyage into Asia, and at Ephesus met Palladius, Cyrinus and Paulus his associates? so there was a Councell at Ephesus where assembled seventy Bishops, about Symoniack Priests and Bishops. S. Chrysostome, Zozom. l. 8. c. 6 as Zozomen testifies, deposed 13 Bishops, others say but six, this act commends his integrity. So he returned to Constantinople again, & preached to his charge, where he was received with joy, as he expresses in that Homily; how did the voices pierce the Heavens? Hom de re­gress. suo ad Constant. The whole City was a Church, and the like: How faithfull was he in telling Eudoxia the Empresse, that shee would for her covetousnesse, bee called a second Iezabel; but now the Empresse being angry, studied revenge:Pa [...]ad. in Dia­logo rerum gest. [...]. Chrysost. and so Theophilus comming to Constantinople, with some other Bishops, of whom, as Palladius affirmes Acacius of Beraea, [Page 316] was of greatest note, and indeed Chrysostomes greatest adversarie; for they sent to Antio [...]h to enquire of his life when he was young; but finding nothing worth objecting, they then sent to Theophilus to Alexandria, and set his malice on working, who was glad at such an occasion: but they found accusation against him for that Sermon which he preached, out of 3 Kings 18 for they alleaged that what he said against Baals priests was meant of them: and what he spoke of Iezabel, he meant of Eudoxia: Thus Chryso­stome was beset with the malice of the Empresse, and of three other women, whose names were Martia the wife of Promotus, Castritia the wife of Saturninus, and Eugraphia: as also by those some Bishops whom before he had deposed, and loose priests of Constantinople, and the East and West Bishops for receiving the Origenists. But Theophilus workt upon two priests which Chry­sostome had deposed, the one for murther, the other for adultery; so Theophilus calls a Synod against Chrysostome: and brings these and o­thers to accuse him; Saint Chrysostome thought them not competent Judges, nor the other suf­ficient accusers. So amongst all these troubles he preaches to the people wondrous godlily, but they desist not,Baron. Tom. 5. 173. but produce 29 Articles to ac­cuse him of: which Baronius sets downe com­pleatly: so they never left until they procured his banishment: so they gain'd upon the Emperour to banish him, and so not having heard his ac­cusation, hee is forced to Heiron: but upon an [Page 317] Earthquake that fell, hee was recall'd; but staid not long: for a few moneths after, Hee was by their malice banished to a little Towne of Ar­menia, call'd C [...]cusus; from thence to a place that lay upon the utmost confines of the Roman Empire: exposed to the cruelty of the Barba­rians, but God prevented: for at Comana He did quietly and peaceably commend his soule to God, and his body was in [...]erred hard by Basilis­cus, the famous Martyr: many Bishops suffered for his sake: and few of his adversaries escaped unpunished. The Bishops of Europe hated the proceedings. The Bishops of the West would not communicate with those of the East, untill they had set and enrold his name in the Table of the most famous constant Bishops: and after this his later Writings were brought to Constantinople, and there by a company of pious and devout Christians were reserved: and so after a long and tedious troublesome life, this famous Chry­sostome departed.