The Marrow of Ecclesiastical History

Come let us rise, and be gone hence; for it doth not become us that have lost our Eyes, and have been lamed for the Truth of Christ, to be present, or to communicate with such wicked men in their sins.

But Athanasius (as we said before) being gone to Constantinople, complained to the Emperor of the unjust judgment that the Bishops had passed against him; whereupon the Emperor sent for them to appear before him, to give an account of their proceedings: who as soon as they came, perceiving that their false and unworthy dealings were fully discovered, leaving those former fictions, they now accuse Athanasius to the Emperor for threatening to restrain the coming of corn out of Egypt to Constantinople, as it used to do; to which accusations the too credulous Emperor giving heed, was so much incensed against Athanasius, that he banished him to Triver in France.

Presently after his departure, Arius with his complices returned to Alexandria ▪ where he made such factions and divisions, that he cast the whole City into disorder and tumults: the people of Alexandria being much grieved and offended, that Arius with his companions had that liberty granted them of returning thither; but especially because they understood that their godly reverend Bishop was driven into Exile by their means. But when the Emperor understood of the perverse mind, and unquiet behavior of Arius, he sent for him to Constantinople, to give an account of the tumults and seditions that he had raised at Alexandria.

At this time there was one Alexander, a godly and worthy man, Bishop of Constantinople. He in the dimication which arose about Arius, shown himself a very prudent and pious man: For as soon as Arius came to Constantinople, he presently raised divisions amongst the people there also, so that great tumults ensued whilst one part of the people stood for the Faith confirmed by the Nicene Council: another part of them said that the opinion of Arius was most consonant and agreeable to reason: Hereupon Alexander fell into a great perplexity, especially because Eusebius Bishop of Nicomedia, often and grievously threatened him, that he would depose him from his Bishopric, if he would not receive Arius and his companions into Communion with him. But Alexander was not so solicitous about his own Deposition, as he was careful for to maintain the Nicene Faith, and the Doctrine established by that Council. For esteeming himself bound to be a Patron of the Decrees of that Council, he thought that it was his duty to the uttermost of his power to see that they might not be broken, nor made invalid: Being therefore engaged in this contestation, he laid aside human arguments, and betook himself to the help and assistance of God; and thereupon shutting himself up in the Church, he fell to Fasting and Prayer, and night and day with tears he begged of God, that if the opinion of Arius was true, he might never see the day appointed for the trial, but if his own Faith were the truth, that then God would inflict some visible judgment upon Arius, the Author of all those mischiefs.

In the mean time the Emperor, desirous to find out the opinion of Arius, sent for him to his Palace, and asked him whether he did agree to the Decrees of the Council of Nice? He without delay willingly and cheerfully subscribed them: whereas in the mean time he cunningly and fallaciously evaded those things which were determined about matters of Faith. The Emperor wondering at it, required him to swear to them, which he also did, but with the like fraud as he had before subscribed them. For having writren privately his own opinion, he put it into his bosom; and then swore that he did truly, and from his heart believe according as he had written. The good Emperor giving credit to his Subscription and Oath, commanded Alexander the Bishop of Constantinople to receive him into Communion. This was on the Saturday, and Arius expected the next day to be admitted into the Communion of the Church, but God prevented it. For Arius going out of the Palace with Eusebius, and a great number of his followers in great pomp and pride, as having gotten the victory of his adversaries: He no sooner came to the chief Market place in the City, but his Conscience began to accuse and terrify him for all his deceit and wickedness: through the violence whereof his belly was loosened, whereupon he asked whether the Jakes was not nere, and being informed that they were hard by, he turned aside into them, and whilst he was casing Nature, first his Fundament came forth, then abundance of blood, and at last he voided his Bowels, with his Spleen, and his Liver, whereupon he immediately died. Some of his company thinking him long, went in to see the cause, and found him dead in this miserable manner. Hereupo • Eusebius and all his rout were stricken with a wonderful terror: The fame of Arius his accursed death presently flew all over the City, yea almost over all the World: Everyone as they went by, pointed at the place where he made this wretched end, and shunned the use of it: Yet his Associates gave it out that his adversaries by the help of Magic had thus destroyed him. And whereas many resorted to see the place of his death, whereby it became very infamous; at length a certain rich Citizen that was an Arian, bought it, and pulling down the Jakes, built an house in the room of it, that so the thing in process of time might be wholly forgotten.

Athanasius being thoroughly informed of these things, writes thus of them, Arius (saith he) the Prince and Author of his Sect, and the companion of Eusebius, was by the art and industry of the Eusebian Faction sent for to Constantinople by the Emperor of blessed memory, who commanded him to write his Faith: and this cunning Fox wrote it indeed: but (after the manner of the Devil in quoting Scripture) he craftily suppressed, and left out the impudent words of his impiety. And when Constantine urged him, that if he had no other opinion which he kept secret in his mind, he should subscribe, and swear to the truth; withal, telling him, that if he forswore himself, God would find him out, and plague him for it: this miserable wretch swore that he held no other opinion, nor thought otherwise then he had written: Whereupon (saith he) going forth from the Emperor, God's hand presently fell upon him, and like Judas, dying, he burst in sunder, and his bowels came forth. And though death be common to all men, so that no man, no not our Enemy is to be reproached after death: yet the death of Arius being so strange, and differing from the death of other men, is not to be passed over in silence. For when Eusebius and his followers, threatened to bring Arius the very next morning into the Congregation, and Alexander by Prayer had sought unto God to prevent it. It pleased God, who was now made the Judge, that very day, to bring him to such a fearful end.

Constantine being informed hereof, wondered at it, assuring himself that Arius had been guilty of perjury.

But shortly after it pleased God to take away that good Emperor: After whose death Eusebius Bishop of N • comedia, and Theognis Bishop of Nice, supposing that now they had gotten a fit time, endeavored by all means possible to take away the Nicene Creed out of the Church, wherein was the clause of One Substance, and in the room thereof to settle the detestable heresy of Arius: But this they knew they could never effect, if Athanasius returned from Exile to Alexandria: wherefore they made use of a certain Arian Priest to carry the last Will and Testament of Constantine to Constantius his son, together with the Legacies bequeathed him. Constantius finding in the Will that which he greatly desired, viz. that the Empire of the East was left to him, made very much of the Priest, granted him great liberty, charged him to use his Palace freely and boldly at his pleasure. Hereupon this cunning seducer insinuated into acquaintance with the Empress, and with her Eunuchs and Chamberlains: and whereas one Eusebius was chief of the Eunuchs through the persuasions of this lewd Priest, he became an Arian, and infected the other Eunuchs of his Company: Yea the Empress also by the enticements of this Priest, and her Eunuchs fell into the pestilent Heresy of Arius. Yea a while after the Emperor himself began to favor that opinion, and so by little and little it was spread everywhere; first, the Emperors Guard took it up: then it busied the minds of the multitude in the City: the Emperors Chamberlains in the very Palace began to contend with women about it: And this woeful Effect followed the countenancing of this Heresy, that in every House and Family through the City they brawled and went together by the ears about it. Yea this infection spread itself quickly through other Regions and Countries, and the controversy much like a spark of fire, kindled the minds of the hearers with the fiery flame of discord and dissention. For everyone that desired to know why they made tumults, by and by had occasion given him to reason: and everyone was not satisfied with questioning, but contentiously would argue thereof: By these means the peaceable and quiet state of the Church was turned upside down: But in the interim it pleased God, that this flame kept in the East, whilst the Western Church enjoyed peace and quietness▪ For by no means would they suffer the Canons of the Nicene Council to be violated or made null.

After the heat of contention was blown abroad, and burned more and more, the Faction of Eusebius doubted not but it would turn to their great advantage: for they hoped that it would come to pass that some Bishop would be chosen of Alexandria that would favor and advance their opinion. But at the very same time Athanasius returned unto Alexandria, carrying along with him Letters from Constantine the Younger, who was one of the Emperors; The tenor whereof was this:

Constantine Caesar to the People of the Catholic Church of Alexandria sendeth greeting: I hope it is not unknown to your discreet wisdoms, that Athanasius the Professor of sacred Divinity, was for a time banished into France: least that through the mischievous dealing of lewd men (for blood suckers and cruel beasts sought to bereave him of his life) he should privily be slain: wherefore that he might be sheltered from the malice of those despiteful men, he was taken out of their jaws, and was commanded to live under my Dominion, where I took care that he might be fully furnished with all things needful, as if he had been in the City where formerly he lived. And when as our Lord and Father of famous memory Constantine the Emperor, had intended to restore him to his Bishopric again, he was prevented by death before he could accomplish his desires; I thought it my part and duty, therefore to execute the intent of so godly an Emperor: With what estimation and reverence I have entertained the man, he shall report with his own mouth at his return to you: neither is there any marvel that I shown him such courtesy: For me thought that I saw in him the great longing ye had for him, and I beheld also the Fatherly reverence and gravity of the man himself, all which moved me not a little thereunto. God of his goodness (Well-beloved Brethren) have you in his tuition.

Athanasius upon the confidence of these Letters returned unto Alexandria, whom the people received with most willing minds: But such in that City as were infected with the Leprosy of Arianism, conspired against him, so that many tumults and skirmishes were raised, which gave occasion to the confederates of Eusebius to accuse Athanasius falsely to the Emperor, that of his own private spirit, without the consent of the Assembly of the Bishops, he had settled himself in that Church: This odious accusation so far incensed the Emperor Constantius, that he sent one Gregory an Arian to be Bishop of Alexandria, and with him Syrianus a Captain, with 5000 Soldiers to drive out Athanasius, and to settle Gregory in his room; the Arians which were in the City joined themselves with them to help them: It was then even-tide, and the people were assembled in the Church to prepare themselves for the Sacrament, which was the next day to be administered.

The Captain drew nigh, set his Soldiers in battle array, and beset the Church, Athanasius understanding the danger, devised how the people might take no harm for his sake: whereupon he commanded his Deacon to read the Collects to the people, and after that to sing a Psalm: and as the Psalm was sweetly and harmoniously sung, all the people went out at one of the Church doors, and it pleased God that the Soldiers had no power to meddle with them, and Athanasius in the midst of the Singers escaped also without any harm: and Gregory took possession of the Church; whilst Athanasius being thus (through God's mercy) delivered, went in all hast to Rome.

About this time Constantine the younger was slain by the soldiers, and Constance the youngest of the three Emperors, remained Emperor of the West. Athanasius coming to Rome, complained to the Bishop Julius of the great wrong which was done to him: the like did divers others of the Eastern Bishops, who were unjustly thrust out by the Arians: Hereupon Julius wrote freely unto the Bishops of the East, requiring them to restore those Bishops to their places again, sharply rebuking such as had ra • hly and unjustly procured their deposition.

The wronged Bishops trusting to Julius his Letter, returned every man to his own Church, conveying the Letters unto whom they were written: who when the Letters came to their hands, took it very heinously that Julius should interpose in that cause, and thereupon summoned a Council at Antioch. In the mean time Athanasius being come to Alexandria, there was great stir, and many tumults were raised by Gregory, and the Arians against him: they also forged and divulged this slander, viz. That whereas Constantine the Great had given certain grain for Alms to relieve the Poor of the Church of Alexandria; this (say they) Athanasius had sold, and converts it to his own private lucre: the Emperor takes this slanderous report for truth, and threateneth him with death, which Athanasius hearing of, fled, and hid himself in a secret and obscure place: At length Julius Bishop of Rome being informed where he lay hid, sent for him, and when he was come to Rome, he acquainted the Emperor Constance with all the injuries which were done to him: This good Emperor being much affected with that sad relation, wrote to his Brother in the East, requesting him to send to him three men that would justify the accusations against Athanasius. Accordingly there were sent Narcissus the Cilician, Theodore the Thracian, • aris the Calcedonian, and Marcus the Syrian: But when they came to Rome they would by no means reason with Athanasius, only they exhibited to the Emperor a certain Form of Faith, and so took their leave without reasoning of any other matter.

Not long after the Western Bishops assembled in a Council at Sardis, where Athanasius was acquit from the crimes charged upon him, and thereupon Constance wrote to his Brother to acquaint him therewith, and to request him that Athanasius might be restored to his Bishopric: But when Constantius deferred from day today to answer his desire, Constance wrote to him the second time, giving him in choice either to restore Athanasius, and so account of him as his friend, or else to hear the Proclamation of open War, and so find him his deadly foe The Emperor of the East hearing this, was wondeful sad and pensive; and calling together many of the Eastern Bishops, layeth before them the choice his Brother had given him: demandeth of them what was best in this case to be done: they answered, that it was far better to restore Athanasius, then to make that an occasion of mortal and deadly Wars: Hereupon the Emperor wrote this Letter unto him:

Constantius the Puissant and Noble Emperor, unto Athanasius the Bishop sendeth greeting. Our singular and wonted clemency will no longer suffer thy Fatherhood to be turmoiled and tossed with the surging waves of the Seas; the Piety which we have always in great price, will no longer permit thy Holiness now banished out of thy Native soil, bereaved of thy substance, barred of all prosperity, to wander through crooked and cross ways, through Desarts and dangerous Countries. Although we have lingered now a great while from sending our Letters, whereby we might signify unto thee the concealed secrecy of our mind, hoping that of thine own accord thou wouldst repair unto us, and with humble suit crave remedy and redress of thine injuries: Yet nevertheless (fear peradventure hindering thee of thy purpose) we sent presently our gracious Letters unto thy Grave Wisdom, that with all celerity thou come unto us, whereby thou shalt satisfy longing desires, thou shalt have trial of our wonted clemency, and be restored to thine own Sea, and Nativeo s • l. For to this end I have entreated my Lord and Brother Constance the Puissant and Noble Emperor, that he would license thee to return unto us, whereby thou mightest by the means of us both enjoy thy Country, and have this token for trial of our singul • r clemency▪ and good will towards thee.

But whilst Athanasius doubted and feared to go unto Constantius, by reason of the false and slanderous reports that were raised of him, and the implacable malice of his Enemies, Constantius wrote this second Letter to him.

Constantius the Puissant and Noble Emperor, unto Athanasius the Bishop sendeth greeting. Although by our former Letters we have signified to thy Wisdom after the plainest manner, that with secure mind and safe conduct, thou shouldst come unto our Court, because we were fully determined to restore thee to thy former dignities: We have notwithstanding sent these Letters also to thy Holiness, that thou hire a common Wagon, and removing all timorous thoughts from thy distrustful mind, thou speedily repair unto us, to the end thou mayest the sooner enjoy thy long wished desires.

Presently after he wrote again this third Letter for his further satisfaction.

Constantius the Puissant and Noble Emperor, unto Athanasius the Bishop sendeth greeting: Being lately at Edessa▪ where also were some of thy Presbyters then present, it seemed good unto us, to send one of them unto thee, that thou shouldst hasten unto our Court, and after thy coming into our presence, without delay return unto Alexandria: And forasmuch as it is now a great while ago since thou receivedst our Letters, and hast deferred thy journey, therefore now also we thought good to put thee in remembrance, that without delay thou come unto us, and so thou shalt possess the liberty of thy Country, and thy long wished ease and quietness. And that thou mightest fully persuade thyself of all the promises, we have sent unto thee Achetas the Deacon, by whom thou shalt unde • stand, both what our purpose is, and also how that thy hearts desire shall prevail.

Athanasius being at Aquil • ia when he received these Letters, immediately posted to Rome, and shown them to Bishop Julius; whereby the Church of Rome rejoiced much, conceiving that Constantius the Eastern Emperor was of the same Faith and opinion with themselves, whereupon Julius wrote this Letter to the People of Alexandria in the behalf of Athanasius.

Julius Bishop of Rome, unto the Presbyters, Deacons, and Well-beloved Brethren of Alexandria, sendeth greeting in the Lord: I do greatly rejoice with you (Well-beloved Brethren) that henceforth you may behold with your Eyes the fruit of your Faith: For that is to be seen in my Brother and fellow Bishop Athanasius, whom God hath restored unto you partly for 〈◊〉 sincere and godly life, and partly also by the means of your Prayers. Hereby it may be easily conjectured what pure and fervent Prayers you have always poured out unto God; for when you called to mind the heavenly promises, and the entire affection which you bare unto them, all which you learned of my foresaid Brother, you understood plainly, and through the right Faith engrafted into your minds you were fully persuaded that Athanasius, (whom in your godly minds you beheld as present) should not be always severed from you: wherefore I need not to use many words unto you, for whatsoever I can say, the same hath your Faith prevented: and whatsoever you all heartily desired, the same (through the Grace of God) is now fully come to pass. And that I may repeat the same again, I do greatly rejoice with you, that you have continued so firm and steadfast in the Faith, that by no means you could be withdrawn from it. Moreover I do no less rejoice for my Brother Athanasius, who notwithstanding the manifold calamities, and sundry miseries which he endured, yet remembered almost every hour your entire love, and great longing for him: And though for a season he seemed to be absent from you in body, yet lived he always as present with you in the Spirit. I think verily (Well-beloved Brethren) that all the temptations and pains which he endured are not void of their commendations or profit: For by this means both his Faith and yours have been made manifest to the whole World. If he had not been tried with such great and lamentable temptations, who would ever have thought, or known that your minds had been so unmovably fixed upon so worthy a Bishop; or that he was the man that excelled in such rare gifts, by means whereof he is made partaker of the hope that is laid up for him in Heaven: wherefore he hath attained to a notable testimony of his Faith, not only in this life, but of that which is to come: For by his patient suffering of much adversity both by Sea and Land, he bath trampled and trod underfoot all the malicious treacheries of his Arian adversaries: Oft-times by reason of their spite, he stood in great hazard of his life, yet made • e no account of death; but through the Grace of Almighty God, and power of our Lord Jesus Christ he escaped their hands, whereby he conceived good hope that in the end he should quit him of his adversaries, and be restored to the comfort of you all, and bear away together with you the victorious garland of well-doing, in that he is already famous even to the ends of the World: highly commended for his good life: renowned for his free and constant perseverance in the defense of the Christian and Heavenly Faith, and registered by the censure of you all to immortal memory, for the singular love and affection he shown towards you; wherefore he is returned unto you bedecked with greater excellency and renown then before his departure. If the purity of fine and precious metal, as of gold and silver be exquisitely tried in the fire; what can be spoken of so excellent a man in respect of his worthiness, who after the quenching of so many flaming fires of Sedition: after the recovering of so many dangerous perils, and grievous downfals, is now restored to you, and found innocent, not only by our determination, but by the Decree and censure of the whole Council? Entertain therefore (Well-beloved Brethren) your Bishop Athanasius, and also such as have been partakers of his afflictions, with all reverence, joy and gladness: Rejoice in that you have obtained your desires: in that you have (as it were) fed and quenched the thirst of your Shepherd, hungering and thirsting in his absence after your godly zeal: For thereby, during his abode i • Forreign and far Countrys, you comforted him not a little, and whilst he was tossed to and fro with the storms of Persecution, and entangled with the snares of his malicious adversaries, you mitigated his grief and sorrow by sending to him tokens of your faithful and fervent minds towards him; When that I think with myself, and cast in my mind the conceived joy of you all at his return: the flocking multitude full of Religion and godliness: the solemn Feast of sage Persons assembled together: what kind of day the return of my Brother unto you is like to be, I cannot but conceive with wonderful joy; especially because the schism and discord which reigned heretofore will then be plucked up by the roots: for that his honorable return according to your own hearts desires, hath replenished you with incredible joy and gladness: So that the joy for the greatness thereof hath reached unto us, to whom it is given from above to have acquaintance and familiarity with so excellent a man. It seemeth good that we end our Epistle with a Prayer;

God Almighty, and his Son our Savior Jesus Christ, give you always of his Grace, and grant you of his Mercy the reward of so noble a Faith which you have shown towards your Bishop, with so worthy a testimony: that both you and yours may not only in this World, but also in the Life to come enjoy far more excellent gifts, which neither Eye hath seen, nor Ear hath heard, neither the Heart of man conceived the things which God hath prepared for them that love him through our Lord Jesus Christ, to whom with Almighty God be glory forever and ever. Amen. God have you in his tuition, Well-beloved Brethren.

Athanasius having received these Letters went into the East, and though the Emperor Constantius at that time received him not unwillingly, yet giving ear to the crafty sleights of the despiteful Arians, he thus reasoned with him.

Although that art restored to thy Bishopric by the Decree of the Council, and our determination: yet because there are in Alexandria certain people differing in opinion from thine, and severing themselves from thy Communion, my request is, that thou permit them one Church by themselves: Athanasius made answer to this request very wittily, and said, O Emperor it lieth in thee to do as pleaseth thee best: to command, and execute the Commandment: I also will crave of thee another thing by way of recompense, and my humble request is, that thou grant it me: And when the Emperor answered that with most willing mind he would condescend thereunto: Athanasius immediately said: My humble suit is, that I may obtaint that which thou wouldst have at my hand, viz. That thou wouldst grant one Church through every City for such as will not Communicate with the Arians. The Arians perceiving that the request of Athanasius was not unreasonable, made answer, that they would defer the answer unto another time, and consider better of it; that they hindered not the Emperor, but suffered him to do what pleased him best: wherefore the Emperor restored Athanasius to his Bishopric again, writing Letters to the Bishops, Clergy, and People of Alexandria, that they should receive him lovingly and willingly: the tenor whereof was as followeth;

Constantius the Mighty, Noble, and Puissant Emperor, unto the Bishops and Presbyters of the Catholic Church, sendeth greeting: It appeareth evidently that Athanasius the Reverend Bishop was not destitute of the grace and goodness of God, but though by the judgment and censure of men he was dealt injuriously withal, and unjustly condemned for a little while: yet the Divine Providence of Almighty God, the beholder of all things, pronounced for him the just sentence of Innocency, so that by the will of God, and our Decree, he recovered both his Native Soil and proper Church, where the Holy Ghost hath assigned him Governor. He is to receive at your hands such things as our clemency, being led by right and reason, shall think convenient for him: so that all, whatsoever hath been heretofore decreed against such as communicated with him, be henceforth quite forgotten, that all suspicion raised of him be henceforth removed, and that his Clergy (reason so requiring) may enjoy such liberty, freedom, and privilege as they have done in times past. Moreover of our Soverraign benignity towards him, we have thought good to add this also, That as many as are allotted to the Sacred Senate of the Clergy may understand of truth, that we have granted safety and good leave to as many as cleave unto him, be they Bishops, or of what other degree soever of the Clergy. Every ones firm and sure consent in this behalf, shall be a sufficient sign or token of his faithful mind and purpose: We have commanded that such as embrace his Communion, addicting themselves to the sounder opinion and better sentence, all alike now by our permission, as heretofore by the Providence of God, may enjoy the benefits bestowed upon them from above.

He wrote also to the Governor this Epistle.

Constantius the Puissant and Noble Emperor, unto Nestorius sendeth greeting. If anything be found decreed and recorded to the prejudice, hurt, or damage of such as communicate with Athaniaius the Bishop, our will is that the same be wholly abrogated and disanulled. Our pleasure is moreover, that his Clergy shall enjoy their like Franchises and liberty as in times past: we will have this commandment put in ure, that as Athanasius the Bishop is restored to his Sea, so all the Clergy of his Communion may recover, and possess the like liberty with other Ecclesiastical persons, that so they may live at hearts ease.

Athanasius having received these Letters, passed through Syria, and came to Palestinee: and arriving at Jerusalem, he opened unto Maximus the • ishop, both the Decrees of the Council of Sardis, and also the Emperor Constantine his agreement and consent therein, and procured a Synod of Bishops to be assembled there: which being gathered together, Maximus gave to Athanasius the Communion, and assigned to him his Dignity, and the Council signified by their Letters to the people of Alexandria, and to the Bishops of Egypt and Libya, all their Decrees and Canons touching Athanasius, and so dissolved.

Hereupon all the adversaries of Athanasius cried out against Maximus, because that aforetime he had subscribed to his Deposition; but now repenting of his folly, he became of his Faith, and awarded to him both the Communion and his Dignity.

When Vrsacius and Valence, who formerly had been earnest followers of Arius, heard of these things, they condemned their former doings, and gat them to Rome, there to exhibit their Recantation to Julius the Bishop, subscribing also the Creed that contained the clause of One Substance: writing also to Athanasius, that thenceforth they would communicate with him.

Athanasius travelling through Palestine towards Alexandria, preached in every City where he came, exhorting them to eschew the Arians, and to embrace such as confessed the Faith of One Substance; and in divers of the Churches also he Ordained Ministers, which gave occasion to his adversaries to accuse him again for presuming to make Ministers in other men's Provinces.

Not long after it pleased God, that Constance the Emperor of the West died, and Constantius made challenge unto all the Dominions of his Brethren, and being proclaimed Emperor of the West, he made an expedition against Magnentius and Bretanion, two Tyrants that had usurped the Government there. The Adversaries of Athanasius supposing that now they had gotten a fit opportunity, invent, and charge him with new heinous offenses: Informing the Emperor that he had perverted all Egypt and Libya: they urged against him his late Ordination of Ministers in other men's Diocese. Athanasius in the mean time came to Alexandria, convened divers Councils of the Bishops of Egypt, where they agreed to the Decrees of the Council of Sardis, and of that held at Jerusalem.

The Emperor upon this occasion, who aforetime was addicted to the Arian Heresy, wrested all things that he had lately decreed on the contrary part; and first he banished Paulus the Bishop of Constantinople, whom the guides that were to conduct him into exile, very lewdly stifled at Cacusum in Cappadocia. Marcellus was expulsed. Lucius Bishop of Adrianople was clapt up into Prison, and there choked with stink. But above all, the Emperor was most incensed against Athanasius, giving commandment, that he should be executed where ever he could be taken: He charged also that Theodulus, and Olympius, Bishops of Thrace should be put to death, and Arians were placed in all these Bishops rooms.

But it pleased God that Athanasius was made privy to these bloody Decrees of the Emperor; whereupon he fled from Alexandria, and escaped the danger. This the Arians rejoiced at, and grievously traduced him for it: which Athanasius hearing of, Apologized for himself, making relation of the horrible practices committed at Alexandria by Georgius the Arian.

There came (saith he) to Alexandria certain persons that sought us out to Execution: the Soldiers unawares beset the Church, and instead of devout serving of God, took in hand their bloody sword; Georgius also joined with them: then were the Virgins hailed, and clapt up into Prison: the Bishops were bound, and led away by bands of Soldiers: the Fatherless and Widows were dispossessed of their Houses: whole Families were rifled: the true Christians were violently trailed and lugged out of their Habitations: their doors were nailed up: The Clergy men's Brethren were in great danger for their Brethren's sake: These things were very grievous, but that which followed was far worse. The Week after Whitsuntide the people did Fast, and met in the Church-yard to Pray, because they abhorred the Communion of Georgius: But when this passing lewd man heard of it, he stirred up against them one Sebastian, a Captain, who also was a Manichee. He immediately with a great Troop of Soldiers, all in Armor, and with naked Swords in their hands, and Bows and Arrows prepared, ran upon the people as they were Praying upon the Sabbath, and finding there but a few, (for the hour being past, the greater part was gone home) he committed such heinous acts as very well became his person. He set on fire a great company of faggots, he made the Virgins stand nigh the burning flame to scorch them: He endeavored thereby to enforce them to confess the Arian Faith: But when he perceived that they would not, and that they despised the burning heat of the raging fire: He stripped them stark naked: buffeted them about the head and face, so that for a long time after they were scarce known of their own friends. He also took forty persons, and plagued them with a new kind of torment, never heard of before: He took Palm-twigs newly plucked off from the Trees, and stripping them, scourged them therewith, and the twigs having on their pricking knobs, so rent them, that by reason of the stumps sticking in their flesh, they were fain to repair to Surgeons to be dressed of their wounds: Others of them not being able to endure such terrible pains, died of their wounds: And such Men and Virgins as remained alive, he sent away by the Soldiers into exile. The dead carcasses not yet fully cold, were denied to their friends, being thrown here and there, and lying unburyed (for that liked them best) the Soldiers insulting over then, as though they had not been faulty in committing such horrible crimes: This did they, having their minds besotted with the furious rage of frantic Heresy. And when as the dear and familiar friends of the dead rejoyeed at the bold and constant Protestation of their Faith, yet mourned, because that their corpses were not covered with Earth: the savage impiety and beastly cruelty of these Soldiers revealed itself with greater shame and infamy.

Moreover, they banished forthwith sundry Bishops of Egypt and Libya, and some of the Presbyters: and having bereaved them of their Native Soil, they used them so mercilessly, that some of them died by the way, and others in Exile. They put to death also above thirty Bishops. They followed the steps of wicked Ahab, employing all their art and industry to root out the Truth from off the face of the Earth.

Constantius his Armies having overcome and slain the Tyrants, he presently removed to Rome, there to celebrate the Triumphs for his Victories: and hoping that he might by one means or other draw the chief dissenting Bishops to an agreement in the Faith, he summoned a Council to meet in Italy: about which time Julius the Bishop of Rome died, having been Bishop 25 years, and Liberius succeeded him. Whereupon those Bishops which were against the Nicene Faith, persuading themselves that they had gotten a fit time to disperse their calumnies against the Orthodox, labored by all means with the Emperor, that all those Orthodox Bishops, whom they had deposed, might not be again restored to their Churches, both because they maintained a Form of Faith contrary to theirs, as also for that in the life time of Constance, they had endeavored to sow the seeds of contention betwixt the two Emperors. And this odious suggestion they made, because of Constance his Letters formerly mentioned in the behalf of Athanasius; but their chiefest spleen was against Athanasius: Whereupon about thirty of these Arian Bishops meeting together at Antioch, they wrote to all other Bishops that Athanasius had returned to Alexandria against all the Laws of the Church: Not by the decree of a Council, but by the contention of some that were of his own opinion: whereupon they commanded that none should communicate with him, neither write to him, but that they should hold Communion with Bishop Georgius whom they had Ordained.

But Athanasius little esteemed these their doings, expecting to meet with far greater afflictions afterwards. For Constanstantius being now the sole Emperor of Rome, labored by all means to draw the Western Bishops to agree with them that denied Christ to be consubstantial with the Eather: yet at first he attempted not this by force, but sought rather to effect it by fraud, and fair means, endeavoring to persuade them to agree with the Fastern Bishops in that sentence which they had pronounced against Athanasius: assuring himself, that if by this means he could but remove Athanasius out of the way, he could compose matters of Religion according to his own mind.

A Council therefore being called to meet at Milan, few of the Eastern Bishops came to it, some being hindered by sickness, and others by the length of the journey: But of the Western Bishops there appeared above 300.

The Eastern Bishops which were there, required that Athanasius might be condemned, and deposed from his Bishopric: and of the Western Bishops, some (through fear,) others being circumvented by fraud, and another part being ignorant of former proceedings, assented to it: Only Dionysius Bishop of Alba, Eusebius Bishop of the Verselle, Paulinus Bishop of Trevir, and Rhodanus and Lucifer protested against such proceedings; For (say they) if such things be suffered, their evil will not rest here, but the Decrees which are rightly and truly established concerning God, and the Nicene Faith will be utterly subverted; and we discern that all the care of the Emperor and of the Arians is to bring this to pass: But because these men spake so freely in the Council, they were all of them banished: and the event shown that they did not miss the mark. For shortly after there was another Council gathered at Ariminum, and another at Seleucia, both which labored to introduce new things against the Decrees of the Council of Nice.

In the mean time Athanasius perceiving that snares were laid for him in the Emperors Palace, and that he could not come thither without apparent danger, he appointed five Bishops of Egypt, amongst whom Serapion was one, a man eminent for Piety, and holiness of life, and also very Eloquent, to go to the Emperor, who was yet in the West: and with them he sent three of his own Presbyters to see if by any means they could reconcile the Emperor to him, and vindicate him from the calumnies which his enemies had cast upon him, as also to transact other businesses which much concerned the good both of him and his Church.

But as soon as they were gone from Alexandria, he received Letters from the Emperor, requiring his present coming to the Court. This much troubled Athanasius and all his people, much doubting what the issue might be: for they knew that he could neither safely assent to the Emperor, who defended a contrary Faith, neither yet could he without apparent danger cross him therein. Hereupon Athanasius resolved to abide at Alexandria, and sent him back who had brought the Emperors Letters.

The Summer after came another messenger from the Emperor, who with the assistance of the Governors of Egypt forced Athanasius to depart out of Alexandria, and grievously molested the Clergy of his Church: But when the Messenger saw the people to be extremely offended with these proceedings, and that they betook themselves to their weapons, he went his ways without effecting what he came about.

Shortly after the Forces which were called the Latin Legions, were commanded to assemble out of Egypt and Libya, and to go to Alexandria, and the Captain of them being informed that Athanasius lay hid in one of the Churches, he took a Company of Soldiers, and Hilarius that brought the Emperors command, and going to the Church, they environed it, and brake in at the windows, searching every corner, yet found not Athanasius. For it had pleased God by a Divine Revelation to warn him of his dangers, (as in many other straits he had formerly done): whereupon he had a little before conveyed himself out of the Church, and thereby escaped. The like also had happened once before, when being grievously threatened by Constantius, in the life time of Constance, he had retired himself to a friend, and there lay hid in a Cave, that formerly used to be full of water: In that place he continued long, and a certain Maid used to minister to his necessities: but the Arians making diligent enquiry after him, had by their large promises corrupted this Maid to betray him: But God discovering the danger to him, a little before they came to apprehend him, he had conveyed himself to another place.

The like also happened at another time; for Athanasius being forced to fly from Alexandria, he entered into a Pinnace, and went up the River Nile, which his adversaries being informed of, sent a Captain and Soldiers in another Ship to pursue, which being revealed to him by God, he required the Master of his Pinnace to turn again towards Alexandria, and so having the stream with him, he swibvftly passed by his pursuers, and returning to Alexandria, he hid himself in his friends houses, and by reason of the multitude of people was easily concealed, thereby escaping the danger. For these, and such like miraculous escapes, his Adversaries, the Arians and Gentiles accused him for dealing in the Magical Art.

Athanasius being thus (as we said before) escaped, his Clergy and people enjoyed the liberty of his Churches, for a short time, viz. till the Governor of Egypt and the Captain of the Soldiers cast all that adhered to Athanasius out of the same, and delivered those Churches to such as longed for the return of Georgius the Arian: who shortly after came to Alexandria, and carried himself very sternly towards all, but cruelly towards all the friends of Athanasius, casting both men and women into bonds, and cruelly scourging them, so that every one looked upon him as a Tyrant: Yea he grew into such hatred of the multitude, that on a time they rose up against him whilst he was in the Church, and he hardly escaped being torn in pieces by them: which so affrighted him, that he immediately fled to the Emperor: Hereupon the friends of Athanasius recovered their Churches again; but they kept them but a while; for the Praefect of the Egyptian Soldiers drave them out, and restored the Churches to the followers of Georgius: The Emperor also sending his Secretary to Alexandria, he grievously punished many of the people, whipping and scourging them in a cruel manner: and shortly after him came Georgius, and for the aforementioned causes was far more terrible to them then formerly he had been: which procured him their implacable hatred, both for incensing the Emperor against them, and for his Heretical opinions, and cruel usage of them.

But not long after in a tumult raised by the Gentiles, Georgius was pulled out of the Church by the Ears, tied to a Camel, torn in pieces, and burned to ashes together with the Beast: Constantius the Emperor also died, and Julian the Apostate succeeded him: about which time Athanasius returned to Alexandria, and was lovingly and cheerfully entertained by his people: the Arians were banished, and the Church was restored to the Government of Athanasius.

But the Arians took occasion from his former flight exceedingly to reproach, and traduce him, whereupon he made this Apology.

Behold (saith Athanasius ) the lewd practices of wicked persons: although they are privy to the heinous offenses committed against me, yet are they nothing ashamed of them: but charge me with a foul spot (in their opinion) and blemish of infamy for escaping the hands of cut-throats and blood-suckers; yea they beshrew themselves that they dispatched me not out of the way: Moreover, that they may stain my credit and estimation, they fall to accuse me of faint-heartedness, and a timorous disposition, being forgetful, that whilst they blaze these things to my dispraise, they cause the shame to light upon their own pates. For if it be a discredit to fly the hands of a Tyrant, how much more for them to persecute a man to death? He that flieth, seeks means to save his life: But he that persecuteth, goeth about to procure another's death. That we should fly in such cases the Scripture doth warrant us: but in thirsting after the blood of our brother, the command is broken, and the author thereof is found the chief cause of the flight. If they blame me for giving them the slipped, they are worthy of far greater shame, and reprehension themselves: For let them cease from persecuting, and threatening with death, and then will I cease from running away. But their spite and malice hath no end: they do naught else but devise snares to bring men to destruction: Yea, though they know full well that the slight of the persecuted is a foul shame to the Persecutors. For no man flieth from the gentle and meek: but from the cruel and wicked man. They that were far indebted to others gave Saul the slip, and fled unto David. Wherefore these men go about to dispatch such as convey themselves out of their way, least the lewdness of their Bishops should be manifestly known. Herein also they seem to be stark blind: For look how evident the slight is, far more apparent will their slaughter and banishment seem unto the World. If they murder men, death no doubt lifteth up her voice, and soundeth out their cruelty. If they banish them, therein they set up monuments for the remembrance of their wicked doings. Had they been in their right wits, they might have perceived their own folly, and seen themselves overthrown in their own devices. If they reproachfully charge them with hiding themselves from such as seek their lives, and accuse them for flying from the hands of their Persecutors; what have they to say, when they read that Jacob fled from the face of his brother Esau? and that Moses for fear of Pharaoh conveyed himself to Madian ? what have these contentious quarrellers to say unto David who fled from Saul, which sent some of his Guard to slay him, who hid himself in a Cave, counterfeited his person until he had subtly past Abimelech the Priest, and avoided their laying of wait for him? what answer can these rash bablers give, when they see that the great Prophet Elias, who so devoutly called upon the name of God, and raised the dead, was fain to fly from, and hide himself from Ahab, and run away because of the threats of Jezebel? The sons of the Prophets also in those days being sought for, hid themselves, and through the help of good Obadiah, were sustained in Caves. Have they not read these ancient stories? Are they ignorant also of what the Evangelists have written? For the Disciples fearing the Jews fled, and were scattered abroad in divers Countries. Paul also being at Damascus, and sought for by the Governor of that country, was let down over the wall in a basket, and so escaped the danger. The Scripture therefore having shown us these things, what color can they find to cloak their impudent cavils? If they charge them with timerousness and fear; the fault recoils, and lights upon their own distempered brains. If they say it is contrary to the Will of God, then are they found altogether ignorant of the Word of God: For its commanded in the Law, that Sanctuaries and Cities of Refuge should be appointed for such as were pursued to death where they might live in safety. Yea, what saith Christ, When they shall persecute you in one City, fly into another; And again, (saith Christ) When you shall see the abomination of desolation, mentioned by the Prophet Daniel, standing in the Holy place, then let them that be in Judea, fly into the Mountains: He that is on the House top, let him not come down to take ought out of the House: and let not him that is in the Field return home for his raiment. Holy men having learned these things, framed their lives thereafter. Yea the Word of God being made man, sticked not to hide himself, as we commonly do, when he was sought for; he fled to avoid the conspiracies of Herod, and afterwards of the Pharisees which persecuted him. For as by his patient suffering of hunger and thirst, and such miseries, he shown himself to be true man, so also by flying away from the face of his Adversaries. And as in his childhood he fled into Egypt from Herod, so when he heard that Archelaus reigned in his Fathers stead, it pleased him to go aside into the parts of Nazareth. Afterwards when he manifested himself to be God, and healed the withered hand, the Pharisees went out, and took counsel how they might dispatch him, but Jesus perceiving their conspiracy, conveyed himself from amongst them. Again, when he restored Lazarus to life, they took counsel how they might put him to death: Jesus therefore after that time shown himself no more openly amongst the Jews, but departed into a solitary place near to the Wilderness. Again, when our Savior avouched, Before Abraham was, I am, the Jews took up stones to throw at him: but our Lord hid himself, and went out of the Temple, and passing through the midst of the throng, escaped away. When they see these examples, and bethink themselves of these presidents, are they not inwardly pricked in their consciences, when they presume thus to sit in judgment upon the sayings and doings of our Savior? So also when Jesus heard of the beheading of John the Baptist, the Text saith, that he took Shipping, and went aside into a Desert place. I would to God that these men would now at length be ashamed of their doings, and presently cease from slandering true Professors, and proceed no further in their furious dealings, charging even our Savior himself with timerousness and fear thereby blaspheming the Majesty of his blessed Name. But no man can away with such persons as are wholly given over to all manner of ungracious behavior. It may easily be proved, that they are altogether ignorant of what the Evangelists have left us in writing: The cause that moved our Savior to fly and go aside, (being laid down in the Gospel) was most agreeable unto reason: and was therefore an example for all his Saints: For whatsoever things are written to have happened unto him after the manner of men, the same is to be referred unto all mankind, insomuch as he took our nature upon him, and lively expressed in himself the human affections of our frail constitutions: He suffered not himself to be taken before his hour came, neither yet hid himself when his hour was come, but yielded himself to the Enemy. In like sort the blessed Martyrs in the great heat and troublesome storms of Persecution, which often fell out, being pursued by men, stead away, and hid themselves in secret and solitary places: but being taken, they valiantly encountered with their Adversaries, and ended the combat with Martyrdom.

Though this violent Champion of Christ Athanasius, in the beginning of Julians Reign returned to Alexandria, yet long could he not rest in quiet: For his Adversaries forged salfe accusations against him, complaining unto the Emperor that he had subverted Egypt, and the whole City of Alexandria, so that it stood with the Emperors interest to banish him the City: Upon these suggestions the Emperor wrote to the Governor of Egypt, and greatly incensed him against Athanasius, which he being informed of, said to some of his familiar friends; My friends, let us go aside for a season, Nubecula est, & cito transibit, this is but a little cloud, which will quickly vanish away; and accordingly taking Ship, he fled away into other parts of Egypt: The Enemy hearing of it, made haste to overtake him: But when they approached (God revealing the danger to him, as was said before) his friends in the Ship gave him counsel to haste to the shore, and to fly into the Desert; but he on the contrary required the Pilot to sail back to Alexandria, and when they met the Pursuers, they inquired of them if they had not seen Athanasius; to whom the other answered, that if they made haste they might overtake him, and so let them go: But Athanasius returning to Alexandria, hid himself amongst his friends till the storm of Persecution was blown over: and indeed most of that time he lay hid in the house of a most beautiful, chaste, and godly Virgin, who was very careful to supply him with all necessaries, and to borrow such Books for him as he stood in need of: and when news came of Julians death, Athanasius that very night appeared in his Church, to the great rejoicing of his Friends, and the astonishment of his Adversaries, who wondered how he could so suddenly be there, when he had been so diligently sought after by the Magistrates, and could not be found.

Not long after, hearing that Jovianus the Christian Emperor was come to Antioch, Athanasius consulting with his friends, thought good to visit him: Some say that this good Emperor sent for him, craving his advice for the establishing of the true Orthodox Religion, which when he had done, he was to return to Alexandria: But Euzoius the Arian Bishop of Antioch, joining with him Probatius an Arian Eunuch, and some others of that Faction, went to the Emperor, and made grievous complaints against Athanasius, as that all the time since he was made a Bishop, he lay under great scandals, for which by the former Emperors he had been often condemned and exiled: as also that he had been the Author of much discord in Religion, and of great tumults amongst the people; whereupon they prayed that another Bishop might be appointed for Alexandria. But the good Emperor knowing that these were malicious forgeries, would by no means hearken to them, commanding Probatius and the rest, as they loved their own ease and good, to give over such malicious proceedings, adding threatenings in case they obeyed not: And as for Athanasius, whom he highly esteemed for that worth which he found in him, he sent him back into Egypt, bidding him Govern his Church as he saw best. Commending him highly for the Virtue, Piety, and Prudence which he found in him.

Not long after it pleased God to take away this good Emperor by an immature death in Bythinia, as he was going to Constantinople, having reigned only eight months: and the Army coming to Nice in Bithynia, chose Valentinian a good and worthy man for their Emperor, who when he came to Constantinople, chose his Brother Valence for his Companion in the Empire. These, though they were Brethren, yet did they differ in their Religion: For Valentinian was Orthodox, and Valence an Arian. Valence Raigning in the East, sent his Mandate to the Magistrates, that such Bishops as had been deposed in the time of Constantius, and returned to their Seats under Julian, should be again banished and expelled from their Churches. Hereupon the Magistrates of Egypt took occasion to endeavor the expulsion of Athanasius out of Alexandria. For the Emperors Letters grievously threatened such Magistrates with great mulcts and corporal punishments, that should neglect to observe them. But the multitude of Christians meeting together in Alexandria, desired the President that he should not rashly nor inconsiderately go about to drive away their Bishop Athanasius from them; but rather seriously to consider what the scope of the Emperors Letter was: For (say they) they extend only to such as were banished by Constantius, and returned under Julian: But Athanasius though he was banished by Constantius; yet was he by him called back again, and restored to his place: and Julian whereas he called from Exile all the other Bishops, yet Athanasius alone was by him driven into Exile, whom Jovian again restored to his Seat.

When the President would not be persuaded by these arguments, the people resisted him, and would not suffer their Bishop to have any violence done to him: Hereupon the people being assembled from all parts, a great tumult was raised, so that everyone expected a Sedition to ensue: the President sent presently to the Emperor to acquaint him with these proceedings, and in the mean time suffered Athanasius to remain in the City.

Many days after, when the Sedition was well appeased, Athanasius privily stole out of the City, and went and hid himself in a certain secret place. The night after the President and Colonel of the Soldiers went to his house which joined to the Church, and there sought every corner for him, but not finding him, they lost their labors: For they thought that now the people were quieted, and feared no such matter, they might easily apprehend him, and so execute the Emperors command: But when Athanasius could not be found, everyone much wondered at it, believing that God had discovered the danger to him, and thereby preserved him from it. Others say, that Athanasius mistrusting the heady and rash motion of the common people, fearing that if any mischief were wrought by them, it would be laid to his charge, retired privily and hid himself for the space of four months in his Fathers Monument. But in the mean time the Emperor Valence considering how many friends Athanasius had: which by reason of his absence might happily raise commotions, to the great prejudice of the Empire: and withal considering that Valentinian, who was an earnest Defender of the Nicene Faith might take the banishment of Athanasius very heinously; hereupon he wrote very loving Letters to the people of Alexandria, signifying that his pleasure was, that Athanasius should quietly, according to their hearts desire enjoy his Bishopric. Yet in other places a great Persecution was raised against the Orthodox, who were driven out of their Churches, and Arians placed in their rooms, only the Churches of Egypt enjoyed Peace all the life time of Athanasius, whose death fell out not long after, when having endured many skirmishes in the quarrel of the Church, and having been Bishop 46 years, in which time he had often been in great hazard of his life, yet at the length through the goodness and mercy of God, he died in peace in his own City of Alexandria, leaving behind him Peter, a godly and zealous man to succeed him Anno Christi 375. It was said of him, Non solùm Episcopy, &c. Not only Bishops, but Emperors, Kingdoms, Nations and Armies opposed him: whereupon he used to say: Though an Army should encamp about me, yet would I not fear.

In the time of Julian the Apostate, (who made much use of Conjurers) the Magicians and Soothsayers in Alexandria cried out, that they could do nothing in their Art, except Athanasius were removed out of the City.

It was said of him, Vnus Athanasius contra totum mundum: One Athanasius stood firm against all the world. Gregory Nazianzen stiles him Tubam ingentem, & Columnam Ecclesiae: The great Trumpet and Pillar of the Church. Theodoret stiles him 〈 in non-Latin alphabet 〉 . The Bulwark of Truth.

His Works are commonly printed in two Tomes, which Scultetus distinguisheth into Germana, Dubia, & Supposita. Germana sunt

Oratio adversus Gentes. Oratio de incarnatione verbi, Expositio Fides. Response. ad Liberium. Epistola de fide ad Jovinianum. Sermo de incarnatione, Orationes quin{que} contra Arianos: Tractat, in illud dictum, Omnia mihi sunt tradita à Patre. Epistolae, and Adelphinum fratrem: and Maximum Philosophum: de sententia Dionysii. Refutatio hypocriseos Miletii, Eusebii, & Pauli Samosetani. Sermo de humana natura suscepta. Epistolae ad Epictetum; de Incarnatione Christi contra Apolinarium. Oratio contra Apolinarium. Oratio contra gregales Sabellii. Epistolae duae ad Scrapionem de spiritu sancto, Epistola de Incarnatione Verbi Dei. Apologiae ad Imperatorem Constantinum. De fuga sua prima, & secunda. Ad Africànos. Narratio de Concilio Nicaeno: Epistola Catholica. Epistolae ad Antiochenses: ad Serapionem de morte Arii: ad omnes solitariam vitam agents. De Synodis Arimini, & Seleuciae: ad omnes ubi{que} Orthodoxos: Ad Joan. & Antiochum. Ad Palladium: Ad Dracontium: Ad Ruffianum. De Sabbato, & Circumcisione. De peccato in S. Sanctum. Synopsis Scripturae sanctae: Dubia sunt, Orationes de Semente: De Ascensione Christi: Symbolum Athanasii. Epistola ad Aremùn, Fragmentum Epistolae festalis. Vita S. Antonii. De Virginitate, sive de meditatione. Omnia reliqua sunt supposititia.

The Life of Hilary, who flourished An. Chri. 355.

HIlarie Bishop of Poitiers, was nobly descended, and of excellent gifts: He was frequent in Preaching, exemplary in Life: a great opposer of the Arian Heresy: whereupon the Bishops, Valence and Vrsacius procured the Emperor to banish him into Ph • ygia: Afterwards the Emperor commanding many Bishops to assemble at Seleucia to give their opinions about the Arian Heresy, Hilary carried himself so well there, that he was restored to Poitiers. After which he travelled over Italy and France, diligently instructing the Bishops of both those countries in the Canons of the Catholic Faith: He was a very Eloquent man, and wrote many things in the Latin tongue, amongst which he wrote 12 Books of the Trinity, expounded the Canon containing the clause Of One Substance, proved it sufficiently, and confuted the arguments of the Arians. He was a very Heavenly man both in his Life and Doctrine, and by his means especially, the Faith confirmed in the Nicene Council, was propagated and defended in these Western parts of the World all his life time. He wrote also against the Emperor Constantius one Book▪ Two Books to the Emperor against Auxentius the Arian. Commentaries on Matthew: Epistles to S. Augustine, &c. He died in peace under Valentinian and Valence.

[illustration]
CYRIL

The Life of Cyril, who died Anno Christi 365.

Cyrillus, Bishop of Jerusalem, was at the first an Arian, and therefore by that faction was made Bishop of Jerusalem: but shortly after he was accused in a Council for certain heinous crimes, by whom he was deposed from his Bishopric, and being often called by them to purge himself from those crimes, he still absented himself for the space of 2 years, thinking thereby to escape, and the crime to be forgotten; as soon as he was deposed he sent an appellation in writing to his Deposers, appealing from them to the Judges of the Higher Court. Constantius the Emperor admitted his appellation, so that Cyril was the first and the only man that brought in this president, so prejudicial to the Ecclesiastical constitutions. At length he came to Seleucia to have his cause heard, where his Deposition was confirmed for his communicating with certain heretical Bishops: and Herennius was substituted in his room Bishop of Jerusalem, and after him Heraclius, and after him Hilarius; These continued the Government of that Church, till the reign of Theodosius senior: At which time Cyril having reformed his former miscarriages, was again placed in the Bishopric of Jerusalem by that good Emperor, and he proved an eminent instrument of God's glory and his Churches good: Insomuch as one saith of him, that he was Magnae sanctimoniae vir, a man of great Sanctity, Learning and Wisdom; he endured many heavy things for the testimony of Faith and a good Conscience, being often forced to forsake his place by the rage of the Arians: He was very charitable, insomuch that in a great Famine many poor people resorting to him for relief, he gave them all he had, and that not sufficing, he took the Vessels, and Church Ornaments, and sold them to relieve their wants: When Julian the Emperor had given command to re-edify the Temple at Jerusalem in his time one night there was such a terrible Earthquake, that it parted the very stones of the foundation, and so all the upper buildings fell down; and when many Jews came together to behold what was done, suddenly there came fire from Heaven that consumed all the tools and instruments of the workmen.

Epiphanius gives him this testimony: He not only not feared to encounter Acrcius the Arian, but did Christianly and faithfully oppose divers other Heretical Bishops. Jerome also saith thus of him; Cyril that valiant Soldier and Combatant for Jesus Christ, that most constant maintainer of the Orthodox Faith, for many years together strove for the propagation of Divine Truth, suffered various and heavy Persecutions: being exercised in such dangers from almost the beginning of Constantius his reign, to the reign of Theodosius; yet all this while in the midst of these manifold afflictions he kept his first resolution, and died in the Faith at last, Anno Christi 365.

He used to say, Some come to the Church to see fashions, others to meet their friends; yet its better to come so then not at all: in the mean time the Net is cast out, and they which intended nothing less, are drawn in to Christ, who catches them, not to destroy them, but that being dead, he may bring them to life eternal.

He wrote divers Treatises, which are called his Catechisms upon the principal Heads of Divinity.

The Life of Ephrem Syrus, who died Anno Christi 404.

EPhrem Syrus was born in Nisiba, and by the care of his Parents was educated in Learning, in the study whereof he was exceeding industrious, insomuch that without the help of an instructer he attained to excellent skill in the Syriac tongue: He was also a great Philosopher, and a very good Orator, so that he far excelled most of the Greek writers. Basil Bishop of Cesarea in Cappadocia did wonderfully admire and commend him for his Learning. He is said to have written three hundred thousand verses, which were much esteemed in those times, many endeavoring to imitate his Learing therein; amongst whom were Abbas, Zenobias, Abraham Meras, and Simeon, all of them famous amongst the Syrians, and amongst all such as diligently study that language. But besides his exquisite Learning, he also gat great honor and commendations for his many good works, and exact course of life. He was very grave and severe in his carriage, and living a single life, that he might prevent all calumnies and scandals, he shunned the sight of a woman: For the report goes, that a certain woman dissolute in life and manners, and of an impudent face, either on purpose to tempt the man, or else being hired thereto by some others, on purpose met him in the City gate, and earnestly stared in his face: Ephrem taking notice of it, sharply rebuked her, and bade her look down upon the ground: But the woman answered, How can I do that, who am not made out of the Earth, but of thee? Its more meet that thou shouldst look upon the ground from whence thou hadst thy original, but that I should look upon thee, from whom I was procreated, Ephrem wondering at the woman, went his ways, and wrote a Book of these passages betwixt them, which the learned in the Syrian tongue do much esteem, Its also recorded of him, that though by nature he was very choleric, and all his Youth, could not bridle his anger; yet after he entered into this strict course of life, he was never seen to be angry with any man.

Having fasted divers days, one of his Servants that was bringing him his supper, let the Earthen Pitcher fall wherein it was, and brake it, and Ephrem seeing him overwhelmed with fear and shame, said to him: Be of good cheer, let us go to our supper, since it will not come to us, and so sitting down by the fragments of the pot, did eat his supper. He was very humble, full of self-denial, and a great enemy to vain-glory, as will notably appear by this example. Upon a time he was voted to an Episcopacy, and they that had chosen and designed him thereto, sought him out to bring him to the place where he was to be created Bishop, which as soon as he understood, he ran into the Market place, and there by sundry signs made show as if he was crack-brained; so that they that came for him, thinking him to be besides himself, took further counsel what to do: by which means he having gained time, fled privily away, and concealed himself, till he had heard that they had chosen another Bishop to that place. Another notable example of his charitable disposition will appear by this instance: Upon a time there was a very great Famine in Edessa, whereupon Ephrem coming out of his house, and calling many rich men together, he grievously accused, and complained of them, that the poor were almost starved, whilst they in a covetous manner kept their riches by them, which (saith he) will in the end turn to your own great loss, and to the torment of your souls, whereas you ought to prefer the wealth of your souls not only before all your riches, but before your very bodies themselves: They hearing this, were much affected with his words, and said thus unto him: Truly we care not much for our riches, but we know not whom to commit them to, to be faithfully distributed amongst the Poor, seeing that almost every man is infected with the desire of lucre and gain, and they use to make merchandise and advantage to themselves upon such occasions: Then said Ephrem to them, What do you judge of me? To whom they answered, We judge you to be a very faithful, good, and upright dealing man, as every man esteems you to be. Well (said he) and for your sakes I will undertake this great and trouble some work; and so receiving their money, he caused three hundred beds to be provided, and laid in the cloisters, placing in them such as were sick by reason of the terrible Famine, for whom he made convenient Provision, and not only for them, but also for strangers, and for all such as were driven by the Famine out of the Villages to seek relief in the City. And thus he continued till the Famine being ceased, he returned into his retired house again, and not long after he quietly slept in the Lord, Anno Christi 404.

He was a great opposer of Sabellius, Arius, Apollinarius, and other Heretics: so chaste, that he repelled the shameless behavior of a lewd woman, which being instigated by the Devil, thought to have enticed him to lust; but with his grave Exhortations, Admonitions, and Divine speeches he caught and overcame the tempter: so that by his Fatherly advice she proved a grave, modest, and religious Matron: In his Will he commanded that they should sing no verses in his commendation, bury him in no fine linnens, nor with ointments, raise no monuments for him: for (saich he) I am a stranger and so journey, &c. He was very merciful to the poor, as in part we have heard before, and having not of his own to give, by his sweet and attractive Sermons, he stirred up the hearts of others to relieve them.

He used to say, That the resolute Traveler knows that his journey is long, and the may dirty, yet goes on in hope to come to his house: so let a Christian, (though the way to Heaven be narrow, though it be set With troubles and persecutions) yet let him go on till be bath finished his course With Joy, for Heaven is his home. And again, He that feasts his body and starves his soul, is like him that feasts his slave and starves his wife, He died under Valence.

His Works are contained in three Tomes upon several Subjects.

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BASIL

The Life of Basil, who flourished An. Chr. 370.

BAsil was born in Pontus, of noble and religious Parents: his Grand-Father, and great Grand-Father suffered Martyrdom under Galerius Maximus. He was called Basilius Magnus, for as one saith of him, he was great in wit, great in eloquence, great in wisdom, great in defending, great in propagating God's glory, great in convincing Heretics, &c. When he was grown up to years of discretion, he went to Cesarea of Cappadocia, which was then the most famous City of Asia for learning: In which place in a short time he made such a proficiency in his studies, that he excelled all his equals in all sorts of Learning: From thence he went to Constantinople, where having studied a while, he went to Athens, where he heard those famous Rhetoricians Hymerius and Proaeresius: at which place also he fell into acquaintance with Gregory Nazianzen, and joining studies together, they continued in firm amity all their life after: He was of an excellent constitution, but by much watching, praying, fasting, reading, and spare diet, he much weakened his body.

Afterwards he went to Antioch in Syria, where he frequented the School of Libanius, and became an excellent Orator. So that he was thought worthy to deliver to the World the Precepts of Philosophy, and was much solicited thereunto by many excellent men: Others persuaded him to become an Orator: but neither of these employments suited with his purpose: wherefore having sufficiently profited in Philosophy under Libanius, he provided for himself the Commentaries of Origen (who then was famous throughout the World) and learned out of them to interpret and expound the Sacred Scriptures: Then did he valiantly encounter with the Arians, and when as they alleged Origen's Books for the confirmation of their Heretical opinions, he refuted their ignorance, and shown by plain demonstrations, that they understood not the mind and meaning of Origen. Yea Eunomius a favourer of that Sect, and as many Arians as were of greatest reputation, and accounted the profoundest Scholars, when they disputed with him and Gregory Nazianzen, proved themselves fools and unlearned persons.

He was at first Ordained Deacon by Aliletius Bishop of Antioch, afterwards Bishop of Cesarea in Cappadocia▪ where he was born: after which he gave himself wholly to benefit and profit the Church: And when he greatly feared that the new device of Arius his brain would creep throughout the Province of Pontus, in all haste he gat him into those parts, instructing the ignorant, and confirming the wavering minds of weaklings in the Faith. A little before, some difference arose betwixt Eusebius Bishop of Cesarea, and Basil, about their different opinions, which Valence the Arian Emperor hearing of, hasted thitherward, and when he came into Cappadocia, according to his usual manner, he grievously afflicted the Orthodox, thrusting them out of their Churches, and placing Arians in their rooms: and he hoped easily to do the like when he came to Cesarea, because of the enmity that was betwixt Eusebius and Basil, But it fell out far otherways; for Basil in Pontus hearing of the Emperors proceedings in Cappadocia, hasted to Cesarea, and presently was reconciled to Eusebius, and by his Ministry seasonably strengthen the Church: So that when Valence came thither, finding his hopes frustrated, he returned without effecting what he came about.

Not long after Eusebius died, and Basil was chosen and ordained Bishop in his room; where he performed the Office of a worthy Shepherd to his flock, as well by duly and truly feeding them with the sincere milk of God's Word, as by driving away all Heretics, that like Wolves sought to devour his Sheep.

At last came back the Emperor Valence into Cappadocia, fully purposing to drive Basil out of Cesarea: but the Lord prevented him by this means. The very night after he attempted this wickedness, his Wife was grievously troubled with dreadful dreams about him, and his only Son Gallates fell sick of a sharp and violent Feaver, so that the physicians despairing of his recovery, gave him up for dead: His Wife also told him of those ugly shapes, and fearful visions of Devils and wicked Spirits which she had seen in her sleep: adding, that their child also was visited with that sickness, because of the evil and mischief which he had purposed against Basil.

The Emperor marking diligently the words of his Wife, and musing with himself, cast in his mind what to do, and at length resolved to send for Basil, and when he came, spake thus unto him; If thy Faith and Opinion be true, pray that my Son die not of this disease. To whom Basil answered; If thou wilt promise me to believe as I do, and if thou wilt bring the Church into unity and concord, thy child no doubt shall live: But the Emperor would by no means agree unto this: Then said Basil, Let the Lord deal with the child as pleaseth him, and so departed, and immediately after the child died.

He was very charitable, insomuch as in a great Famine, he sold his lands and all his other goods to relieve the Poor, and stirred up other rich Merchants by Scripture, and sweet speeches, to contribute to their necessities: He was also careful to see the sick provided for: and caused public places to be erected for their maintenance, and would often not only visit them, but also administer to them. Julian the Emperor having formerly known him at Athens, sent, and desired him to write to him, which he refused to do, because of his Apostasy: Nay Valence the Emperor, when he persecuted the Orthodox, and had put eighty Presbyters into a Vessel, thinking to have burnt them at Sea, yet meeting Basil, he spake him fair, and sent also to him by many messengers to win him to that Heresy; yet neither threats, nor promises could once move him; for when the messenger gave him good language, and promised him great preferment, he answered, Alas Sir, these speeches are fit to catch little children that look after such things: but we that are taught, and nourished by the Holy Scriptures, are readier to suffer a thousand deaths, then to suffer one syllable, or tittle of the Scriptures to be altered: And when Modestus the Praefect asked him, Know ye not who we are that command it? No body (said Basil ) whilst you command such things: Know ye not (said the Praefect ) that we have honors to bestow upon you? to which he answered, They are but changeable, like yourselves: Hereupon in a rage he threatened to confiscate his goods, to torment him, to banish or kill him: to which he answered, He need not fear confiscation that hath nothing to lose; nor banishment, to whom Heaven only is a Country: nor torments, when his body would be dashed with own blow: nor death, which is the only way to set him at liberty: the Praefect told him that he was mad; to whom he replied, Opto me in aeternum sic deliràre, I wish that I may forever be thus mad: yet the Praefect gave him that night to resolve what to do; but he was the same next morning: whereupon the Praefect related all to the Emperor, who went to Church with intentions to have disturbed him in his holy duties; but seeing his reverend carriage, he was so convinced that he made a large offering, which Basil refused, as coming from an Heretic.

At another time the Praefect sending for him, commanded him to comply with the Emperor in his opinion, or else threatened him with death: whereupon Basil unfeignedly and freely spake his mind about the Emperors opinion, withal highly commending the Faith Of One Substance: and whereas (saith he) you threaten me with death, would it would fall out so well on my side, that I might lay down this carcass of mine in the quarrel of Christ, and in the defense of his Truth, who is my Head, and Captain. Then said the Praefect: Be not so rash in thy answer: second thoughts may prove better, and therefore I give thee this day and night to consider further of it, and tomorrow I will expect thy answer, desiring that thou mayst not willfully cast away thyself: Whereupon Basil replied; I have no need to take further Counsel about this matter: Look what I am today, the same thou shalt find me tomorrow; but I pray God that thou change not thy mind: For since I am a creature myself, I can never be persuaded to Worship one that is like me, and to acknowledge him for God; or to conform myself to thine, and the Emperors Religion. For though you be Illustrious Persons, and command a great part of the World, yet must not I submit to your wills, being but men, nor obey you, with the neglect of my Faith in God, which God assisting, I will never betray, though you confiscate my goods, though you banish me, or torment me to death: Seeing none of these things will trouble me at all. As for riches, truly I have none besides my torn garments, and a few Books, and I so dwell here in this World, as one that is always ready to leave it: and as for my body, it is so weak, that one only blow will make it insensible both of grief and torments. This resolute answer caused the Praefect to dismiss him.

Yet after this the Arians prevailed again for his banishment; but when the writing was brought to Valence to be confirmed, the pens would not write the least title, being often tried; and when the Emperor being mad with rage, still endeavored to confirm the Edict for his banishment, he was struck in his right hand with a great trembling: So that at last being terrisied with these judgments of God he tore the paper in pieces.

So having been Bishop at Cesarea and Cappadocia eight years and an half, he departed this life with these words, Into thine hands, O Lord, I commend my spirit.

He used to say, To know thyself is very difficult: for as the Eye can see all things but itself; so some can discern all faults but their own: And again, Divine Love is a never failing treasure: he that hath it, is rich; and he that wanteth it, is poor: When he had read the Bible over, he said, It's a physicians shop of Preservatives against poisonous Heresies: a pattern of profitable Laws against rebellious spirits: a treasury of most costly jewels, against beggarly elements: and a fountain of most pure water, springing up to eternal life.

Erasmus saith, that he rather deserved the name of Maximus, then of Magnus: Concerning whose Eloquence (saith he) I take it to be a great disgrace to him, if I should compare him with any of those whom the Grecians most admired, and endeavored to imitate. For which of all those great Orators did so excel in Eloquence, wherein something was not either wanting or offensive? Did Perycles Thunder and Lighten in his Orations? yet it was without Art. Lysias was frozen in his Attick subtlety. Phalereus had much sweetness, but wanted gravity. Isocrates was but the shadow of an Orator. Demosthenes, whom Tully maketh the complete example of an exquisite Orator, yet wanted affections, and urbanity in his Orations: But S. Basil was an incomparable man, in whom was wanting neither Nature nor Art, nor Exercise: He was not only an excellent Orator, but a great Philosopher, and exactly skilled in all kind of Learning. But as I said before, its a disgrace to compare such a Christian with any of the Heathens: Its fitter therefore to compare him with Christians, like himself, and truly that Age produced many excellent men famous both for their Learning and Piety; as Athanasius, Gregory Nazianzen, John Chrysostom, and Gregory Nissen. And each of these excelled in their several gifts: Athanasius for excellent teaching: Nazianzen for his florid and acute Orations: Chrysostom, though he answered his sir-name by reason of his golden mouth, yet he hath many superfluous words, and was immoderate in his digressions. Nissen was content with his pious simplicity. But I know not what the most critical Reader can desire more then he shall find in Basil. He shall find in him a simple and natural form of speech flowing from his most holy breast, drained of all human passions: whatsoever Art can do, is to be found in him, yet without the appearance of Art. There thou mayst find the knowledge of mundane Philosophy, without the least ostentation of it: there thou mayst discern his skill of the Liberal Sciences, and amongst them of the Mathematics; and yet he makes them all handmaids to Piety. In his discourses he doth exquisitely mingle Divine testimonies of Scripture, that they are like to precious stones not sowed to, but bred in purple clothes.

His Works are these;

In Opificium sex dierum. Hom. 11. In Psalmos. Hom. 17. Variorum argumentorum. Hom. 28. De Virginitate. De Paradiso. Contra Apologeticum Eunomii. Contra Sabellianos, & Arium. De S. Sancto. De Libero Arbitrio. De Baptismate. Exercitamenta per aliquot Sermones. Praefatio de judicio Dei. De Fidei Confessione. Moralium Summae. Questiones diffuse Explicatae, Aliae compendio Explicatae. Constitutiones Exercitatoriae. Epistolae. Explicationes in Psalmos Davidis.

All printed at Basil by Froben. Anno Christi, 1566.

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GREGORI NAZIANZEN

The Life of Gregory Nazianzen, who flourished Anno Christi 370.

GRegory Nazianzen was first Bishop of Sasima, then of Nazianzum in Cappad • cia, and lastly, of Constantinople: he was a living Library of Philosophy and Divinity: exceeding Eloquent: a defender of the poor and oppressed; and a comforter of the afflicted. In his younger days he became acquainted with Basil, and joined studies with him: So that with him at Athens he heard those famous Rhetoricians Hymerius and Proaeresius. At Antioch in Syria he frequented the School of Libanius, and by these means he became an excellent Orator. By reading the Commentaries of Origen, he learned to expound, and interpret the Sacred Scriprures. In disputation he foiled and overthrew the most learned amongst the Arians: and fearing least those Errors should infect the Churches of Cappadocia; he gat him thither to oppose them, where he was made Bishop of Nazianzum, a mean City of Cappadocia, whereof his Father had been Bishop before him.

What insight he had into men's dispositions by their Physiognomies, may appear by that which he wrote concerning Julian the Apostate, in his second Oration against the Gentiles, where he thus writeth; I foresaw (saith he) long ago in Julian that which is now come to pass, when I knew him at Athens: For he came thither when the Empress had procured License of the Emperor for his voyage, and when his Brother Gallus had conspired the death of the Emperor Constantius. There were two causes that moved him to repair to Athens: The first was tolerable; the second had small honesty in it: The first was to see Greece, and the Schools that flourished therein: The second (which was more secret, and was known unto few) was to consult with Soothsayers, and Sacrificers, about his affairs in time to come, because it was not permitted openly for the Authors of such impiety to practice such devilish inventions. And I myself in conjecturing of him at that time, (although I am not of the number of Prophets) yet was not much deceived: For his wavering mind and frantic disposition made me Prophet good enough. I saw not one sign in him that gave me any hope that ever he would become an honest man.

He had a running head: his shoulders did never leave waging: he had winking eyes that continually rolled in his head: His countenance was staring: He had a sliding and limping pace: His visage was scornful. He had a fleering face of his own, the which, his immoderate laughter, and continual scorning did declare. His manner was without all honesty, to say and unsay: His words came tumbling out with vehemency and stops, the sentence broken in the midst: His questions and objections were rash and foolish: His answers were little better, which oftentimes followed one after another, and as there was little hold of them, so were they proposed without order. But what need I to run over all particulars? I foresaw in him before he was created Emperor, that which afterwards proved to be most true. If there were any of my familiar friends present which heard me thus divining of him, I am sure they would testify this to be no otherwise then I do report it: in whose hearing also at the foresight of these things, I uttered these words; O good God, what a Monster the Empire of Rome doth nourish? When I had uttered these words, I desired of God, that in this matter I might be found a liar. For that had been far better, then that the whole World should have been visited with so many mischiefs, or then that such a Monster should have been seen amongst men, the like unto whom had never been remembered before: For in his time happened many deluges, and floods over-flowing the Countries, the which both young and old do at this time remember: Besides great losses by fire, terrible Earthquakes and gapings of the ground: Men also of a strange shape were born into the World, of mixed and compound natures, being half Men, half Beasts: But he purchased to himself such an end as his frantic disposition justly deserved: These things did Gregory report of Julian.

Not long after, in the reign of Theodosius, senior, Gregory was translated from the City Nazianzum to govern a little Church within the walls of Constantinople; unto which the Emperor afterwards annexed a goodly Temple, called the Resurrection: But Gregory being a famous man, and excelling in virtue and godliness all that flourished in his time, when he perceived that some murmured, and objected to him that he was a stranger and foreigner, although he rejoiced at the Emperors coming, yet utterly refused to continue any longer at Constantinople.

He had such a dexterity of wit, that which way soever he turned himself he could happily effect it: In opening the Mysteries of the Sacred Scriptures he was an excellent Teacher, diligent, cautious, plain, and without offering violence to the Text. Nature seemed to have framed him for Panegyric Orations, yet did he so temper his speeches therein to the minds and ears of the multitude, that he was very plain to the ignorant, and yet at the same time to be admired by the learned. In his Disputations against Eunomius, he shown admirable acuteness, yet never receded from perspicuity of speech: and so contained himself within bounds of defense of the Catholic Truth, that he never brake forth into reproaches extravagant from the cause. Neither was he unlike himself in his work to Amphilocus about the Holy Ghost. But what argument soever he handled, wholesome and pleasing speeches were never wanting to him, and those not acquired, but natural. According to his name in all his works there appears a certain Kingly Majesty, mixed with admirable humanity. He so inveighed against the evil manners of men, that they could not but love him whilst he child them. And look what his Doctrine was, such was his life. By this dexterity of his wit, when Eusebius Bishop of Cesarea, by his ambition stirred up Sedition, of an aemulus he made him his very good friend. By this he so contented Modestus, the Emperors Praefect, that he drew that wicked man by the shining of his virtue to admire him. By this when the Emperor Valence himself entered into his Church, he first astonished him, and afterwards by his discreet conference, deterred him from his cruelty, year reclaimed him from the faction of the Arians, though afterwards those wicked men prevailed to bring him over to them again. He had always a mind so prepared for Martyrdom, that he desired it as a great favor. In all his writings there is such a peculiar grace and excellency, that he never tires his Reader: but always dismisseth him with a thirst after more. One saith of him, that the true beauty of his soul did shine forth in his Eloquence, Rhetoric being both his companion and servant. Jerome was his scholar: He was of such Authority in the Greek Churches, that whosoever durst oppose his testimony, was suspected for an Heretic. He so loved solitude, that when for his excellent Learning and Sanctity, he should first have been made a Bishop, he retired himself into obscurity; but being discovered, the people chose him for their Bishop. At last, growing old and unfit for his public employment, he constituted another Bishop, and returned to his former solitude. He flourished under Theodosius.

He used to say, That in a great multitude of people of several Ages and Conditions, who are like an Harp with many strings, it is hard to give everyone such a touch in Preaching, as may please all, and off end none. He wrote divers works both in prose and verse.

The Life of Epiphanius, who flourished Anno Christi 370.

EPiphanius Bishop of Salamine in Cyprus, was born in Palestine, in an obscure Town called Besanduces, of poor and obscure parents; his Father dying when he was young, he was adopted, and brought up by one Tryphon a Jew, whereby he attained to an excellent knowledge in the Hebrew: He was converted to the Christian Faith by one Lucianus, famous for his Learning and Virtue: Lucianus put him to H • arion to learn, under whom he profited exceedingly: Whilest he was a boy, certain Heretics, called the Gnostics, cunningly sought to invegle him, and to draw him over to their opinions: but it pleased God to preserve him from the temptation, and to keep him in the Truth. In his riper years he was famous in the Church for his Piety, Holiness of Life, and for the Sincerity of his Doctrine, and Elegancy of his Style, as his Books witness, which show their Author to be a man of great reading, skillful in the Tongues, well acquainted with Controversies, prudent in asserting the Truth, and acute in confuting Errors; whereupon Melancthon saith of him; We have no fuller an History of those ancient affairs of the Church then the writings of Epiphanius do contain, in which whilst he intends the Confutation of Heresies, he inserts many Historical passages: So that out of this Author may be collected almost a continued History of the ancient Church, if any would with prudence join his Narrations together: and I wish that some Prince would take care to see such a work done.

He was of a very liberal and charitable disposition, insomuch as he spent all his estate in relieving the Poor. Being afterwards chosen Bishop of Salamine in Cyprus, he at first modestly refused that dignity, but importunity prevaling with him, he so lived that Vitam doctrinâ, doctrinam vitâ comprobaret, his Doctrine approved his Life, and his Life desended his Doctrine: He was semper Hereticorum acerrimus oppugnator, always a sharp opposer of Heretics: He purged all Cy • rus, defiled and slurried with divers Heresies: and having gained an Edict from Theodosius the Emperor, he cast all the Heretics out of the Island.

About this time Theophilus Bishop of Alexandria having upon some false surmises conceived displeasure against John Chrysostom Bishop of Constantinople, he sought cunningly to thrust him out of his Bishopric: whereupon he sent Letters to the Bishops throughout every City, concealing his principal drift, and only pretending that he misliked the Books of Origen: Epiphanius also being at this time very old, Theophilus wrought upon his weakness, and prevailed with him to call a Council in Cyprus: In which Council the Bishops Decreed that thenceforth none should read the works of Origen: and by the instigation of Theophilus, they wrote also to Chrysostom, exhorting him to abstain from the perusing of those Books, and requesting him to summon a Council at Constantinople, and to ratify that Decree with the uniform consent of all.

After this Epiphanius went to Constantinople, and contrary to the Canons of the Church, Ordained some Ministers there, and administered the Sacrament: Yet Chrysostom honored him highly, went with the rest of his Clergy to welcome him to the City; invited him to lodge at his own house, and to make use of his Church during his abode there: But Epiphanius being prepossessed with prejudice, answered that he would neither lodge in his house, nor join with him in Prayer, except he would condemn the Books of Origen, and drive away Dioscorus with his associates from him, who were favorers of Origen. But Chrysostom answered, that it would be great injustice to condemn men before their cause was heard; especially considering that the time for administration of the Sacrament was now near, and with this answer he left him.

Presently after the Enemies of Chrysostom came to Epiphanius, and persuaded him publicly before all the people to condemn the Books of Origen, and also Dioscorus and his followers, and withal to tax the Bishop of the City for favoring these persons: Epiphanius being of too facile a disposition, went out the next day to perform these things, which Chrysostom hearing of, sent Serapion, who met him not far from the Church, and protested, that if he did these things, he would do that which was neither just nor equal, nor convenient for himself: For that hereby he might bring himself into danger, if any tumult should be raised amongst the people. Hereupon he desisted; yet privately he called together some Bishops that stayed in the City, and shown them the Decrees which condemned the Books of Origen, and drew some of them to assent to the same: but the greatest part refused, and Theotymnus Bishop of Scythia blamed him to his face for it, and told him that it was altogether unlawful thus to calumniate and asperse a man that was dead long since, especially being of so great worth, and his writings approved of by their Predecessors, &c.

At last he resolved to return into Cyprus, and for a farewell to Chrysostom, he said, I hope that thou wilt not die a Bishop: To which Chrysostom replied, and I hope thou wilt never return into thy own Country: Both which came to pass: for a while after Chrysostom was cast out of his Bishopric: and Epiphanius died upon the Sea: and when he found himself mortally sick, he called his friends, and said to them, Salvi estote filii, &c. God bless you my children, for Epiphanius shall see your faces no more in this life; and • hortly after he died, aged 115 years, having been Bishop 55 years, his loss was exceedingly lamented at Salamine.

He used to say, That he never let his adversary sleep; not that he disturbed him in his sleep; but because he agreed with him presently, and would not let the Sun go down upon his wrath.

His Works are printed together, being most of them against the Heresies of his time, the names are;

Opus contra Octuaginta Heresies. Panarium Appellatum. Compendium Fidei Christianae. Anchoratus, docens de Fide Christiana. Anacephalaeosis, sive summa totius operis Panarii appellatum. Libellus de mensuris & ponderibus. Historia de Prophetarum vita, & interitu. Epistola ad Johannem. Episc: Constantinopolitanum.

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AMBROSE

The Life of Ambrose, who died An. Christi 397.

A Mbrose Bishop of Milan, his Father was a Praefect in France: when Ambrose was an Infant, a swarm of Bees (as he lay in his Cradle) settled on his Face, and flew away without hurting of him, whereupon his Father said, Si vixerit infantulus iste, aliquid magni erit, if this child live, he will be some great man. Afterwards he went to Rome, and gained great knowledge in the Liberal Arts, and was excellently accomplished with Eloquence, and sweet behavior, whereupon he was made Governor of Insubria, and so went to Milan, where he was made Lieutenant, and being made Lieutenant thereof, about the same time this strange act happened; When Auxentius whom the Arians had chosen to be Bishop of that Sea, died, all was there on an uproar about the Election of another Bishop, and great strife there was, whilst some would prefer this man, and some others that man unto the Bishopric. The tumult being raised, Ambrose the Lieutenant of the City, who also was a Consul, fearing greatly lest that Schism would breed mischief in the City, came purposely into the Church to appease the Sedition: And his presence prevailing very much with the people, after he had given them many notable exhortations, and thereby mitigated the rage of the heady and rash multitude; All on a sudden with one voice, and as it were with one mouth nominated Ambrose for their Bishop, hoping hereby that all things would be reconciled, and that all would embrace one Faith and Opinion. The Bishops that were present thought verily that the uniform voice of the people was the voice of God himself: wherefore without any further deliberation they took Ambrose (who was but a Catechumenist) and baptized him, purposing also to enstal him in the Bishopric: Ambrose came willingly to Baptism, yet denied utterly to be a Bishop; whereupon the Bishops made the Emperor Valentinian privy to their doings: He wondering at the consent and agreement of the people, judged that which was done to be the work of God himself: he signified therefore to the Bishops, that they should obey the Will of God, and create Ambrose Bishop, saying, that God rather then men preferred him to this dignity. Thus Ambrose being made Bishop, the Citizens of Milan, who aforetime were at discord amongst themselves, thenceforth embraced Peace and Unity. Whereupon the good Emperor publicly returned thanks unto God in these words; I give thee humble thanks O Omnipotent God, and our Savior Jesus Christ, that whereas I had committed the Government of their Bodies to this man, thou hast also committed their Souls to his care, and thereby hast declared that my sentence was just in appointing him to such a place.

Not long after Ambrose spake very freely to the Emperor, complaining of divers things which were ill administered by sundry of the Magistrates: To whom that worthy Emperor answered; I knew long ago that thou wast a free-spoken man, for which cause I was so far from resisting thine Ordination to the Bishopric, as that I gave my free and full consent to it; wherefore according to the rule of God's Holy Word, do thou prepare a medicine for our erring minds.

This good Emperor a while after dying, Justina his Wife, being infected with the • ilth of Arianism, yet whilst her husband lived, she could no kind of way molest those that embraced the Faith of One Substance: but after his decease removing to Milan, together with her young son, she raised such tumults against Ambrose the Bishop, that in the end she prevailed for his banishment: But the people, who bore singular love and affection to Ambrose, withstood her Act, and hindered their force that went about to convey him into exile; and it pleased God, that just at the same time news came that Maximus a Britain had rebelled, and that Gratian the Emperor was slain in France by And • agathius the Captain of Maximus: Which news so cooled the heat of Justina's spleen, that she was content to let Ambrose alone. Yet did she proceed to work upon the tender and flexible mind of her young son Valentinian junior, and to instill into him the Principles of Arianism; and the young man deceived by the enticements of his Mother, too greedily drank in the poison thereof, whereupon at length he began to communicate his mind to Ambrose, supposing that if he could but draw him to his opinion, he could easily overcome the rest: But Ambrose began to mind him of the Piety and Sincerity of his Father, exhorting him to defend the Truth which he had received from him, as he would defend his Empire: He also opened to him the difference between those two opinions, showing him how that of the Arians was directly contrary to the Doctrine of Christ, and his holy Apostles, and that of the Orthodox was most consonant thereunto: But the young man, as a young man that was blinded with the Error of his Mother, was so far from hearkening to the good counsel of Ambrose, that on the contrary, being inflamed with wrath, he compassed the Church where Ambrose was, with a great number of armed Soldiers, thinking thereby to terrify him.

But when he saw that this valiant Champion and Soldier of Christ was no whit affrighted, he grew into such a rage, that he commanded him to come forth of the Temple: To whom Ambrose answered: That will I never willingly do, neither will I betray the Sheepfold of my Sheep to the Wolves, nor deliver up this Temple of God to the Authors of blasphemy: but if thou pleasest to kill me, here is my breast, pierce it either with thy sword or spear as thou pleasest, for I desire and am willing to embrace such a death: This his resolute answer made the Emperor to withdraw.

About this time Theodosius the great, reigning in the East, there fell out a great Sedition in the City of Thessalonica, which some of the Magistrates coming to quiet, by the furious people they were not only greatly reproached, but stoned to death: The news hereof being carried to Theodosius, he was so grievously incensed against the Citizens of Thessalonica, that he sent an Army against them, and slew seven thousand of them, even the innocent amongst the guilty, without ever examining the fact, and proceeding judicially against the nocent: And presently after he went into the West against the Tyrant Maximus, whereof you may read the story in my second Part of the Marrow of Ecclesiastical History, in the life of Theod. senior. And having obtained a wonderful victory, he went to Milan; but as he was about to enter into the Church, Ambrose met him at the door, and said unto him: Its very likely O Emperor that you know not the greatness of that murder that was committed by you, neither after your anger was appeased, did you by reason weigh the greatness of your crime. For it may be the greatness of your Imperial Dignity would not suffer you to acknowledge your sin: but your Power blinds your Reason: For you ought to consider the weakness and frailty of our Human Nature, and to bend your Eyes upon our Mother Earth, from which you had your Original, and into which you must return: neither ought you by reason of the splendor of your Purple garments, to be ignorant of the weakness of that body which is shrouded in them: Consider further that you rule over those who are partakers of the same Nature with you▪ and therefore are your fellow-servants. For God the Creator of the Universe, is Lord and King of all men: With what eyes then can you behold his Temple who is Lord of all? With what feet can you tread in his Courts? How dare you (I pray you) stretch forth before him those hands which are defiled with murder, and unjust bloodshed, and with the same receive the Holy Sacrament of Christ's Body? Or how dare you put his Holy Blood into your mouth, which being inflamed with anger, commanded unjustly the spilling of so much blood? Depart therefore, and do not increase your former sin by adding a new one to it, but embrace that bond which the Lord of all doth from Heaven impose upon you: which bond truly hath force to cure you of the disease of your Soul, and of restoring you to health.

The godly Emperor willingly submitted to him (for having been religiously trained up, he knew full well what was the duty of God's Ministers, and what was proper for Kings to do in such cases) and accordingly returned to his Palace full of sighs and tears. And about eight months after, the Feast of Christ's Nativity being to be celebrated, the Emperor sat still in his Palace, giving himself to lamentations, and pouring out abundance of tears: which Ruffinus the Master of his Hall taking notice of, being very dear unto the Emperor, went to him, and asked him the cause of his weeping: Then the Emperor mourning more bitterly, and pouring out more abundance of tears, said; Surely Ruffinus thou dost but mock me! or knowest not with how great misery I am afflicted: For I sigh and bewail my calamity, whilst I consider in my mind how open the Church is to my servants, yea to beggars, who have free leave to pour out their Prayers before God: But not only that place, but even Heaven itself is shut up against me: For that saying of our Savior comes into my mind, Whose sins you bind on Earth shall be bound in Heaven: To this Ruffinus answered, therefore if it please you, I will run to the Bishop, I will entreat, beseech, and persuade him to free you from this bond. But I fear (said the Emperor) that he will not hearken to you. For I know that Ambrose 's sentence is so just and equal, that he will not violate the Law of God for fear of the Imperial Power. But when Ruffin was not yet satisfied, promising that he would prevail with Ambrose, the Emperor bade him run quickly: and himself hoping that Ruffin might prevail, immediately followed him. But as soon as Ambrose saw Ruffin, he said unto him: Thou seemest unto me ( Ruffin ) to imitate the impudency of dogs: For although by thy persuasion that cruel slaughter was committed, yet thou hast so steeled thy Face that thou art not ashamed, neither art thou grieved that by so great madness thou ragedst against the Image of God: But when Ruffin had earnestly entreated him to be pacified, and told him that the Emperor would presently be there, Ambrose being kindled with an holy zeal, said, I profess, Ruffin, that I will forbid him entrance into the Church, and if he will turn his Power into Tyranny, I am willing to be slain by him. Ruffin hearing these things, presently sent a messenger to the Emperor, entreating him to stay in his Palace. The Emperor meeting with this message in the Market place, said, Yet I will go that I may undergo his just reproofs which are due to me: And when he came to the Church door, he entered not, but went to the Bishop, desiring him to absolve him from his Excommunication. But Ambrose told him, that his coming was Tyrannical; and that he was enraged against God, and trampled his Laws under his Feet▪ To whom the Emperor answered: I do not oppose those Laws with an obstinate mind, neither do I desire wickedly to enter into the Church, but I entreat thee to absolve me, and to set before thine eyes the clemency of him who is Lord of all things: neither shut thou those doors against me which he opens to all that truly repent of their sins. To which Ambrose answered: What repentance dost thou show after so grievous a sin committed? What medicines hast thou applied for the healing of such great wounds? It is thy part (said the Emperor) to prepare the medicine, to apply it, and when the wound is cured, to remove it: It's my part to follow thy directions. Then said Ambrose; Because thou gavest way to thy anger, and didst not temper it with reason, but pronouncedst sentence with an inflamed mind, I desire that thou make a Law, that all sentences pronounced in anger shall be void: and that in all causes which concern death, or confiscation of goods, thirty days intervene between the sentence and execution, that so if there be just cause, the sentence may be revoked: and that at the end of the thirty days, they which writ thy sentence, show it thee, that so laying aside all anger, thou mayst weigh the cause with judgment, and so either establish it or make it void.

The Emperor judging this most prudent counsel, willingly embraced it, and presently commanded a Law to be Enacted, which he confirmed by his subscription: which being done, Ambrose absolved him; and the Emperor presently entering the Church, sell prostrate, pronouncing that verse of the Psalm; My soul cleaveth to the dust, quicken me according to the Word; and then with many tears and testimonies of sorrow he begged pardon, and afterwards was made partaker of the Sacrament of the Lord's Supper.

Upon a time a certain Witch sent his Spirits to kill Ambrose; but they returned answer, that God had hedged him in as he did Job: Another came with a sword to his bedside to have killed him; but he could not stir his hand, till repenting, he was by the prayer of Ambrose restored to the use of his hands again: When Eugenius was Emperor, Flavianus the Praefect desired leave of him to build the Altar of Victory at Milan, which Ambrose hearing of, departed from thence to Bononia; but after a while ( Eugenius and Flavianus going to war against Theodosius ) he returned to Milan again: But before they went, they sent word, that when they returned Conquerors, they would make the great Church in Milan a Stable for Horses: but God prevented them: for Eugenius was slain by his own Soldiers, and Theodosius got the victory. This Ambrose was very abstinent, full of watchings and prayer, diligent in writing, never dining but on the Sabbaths: he was very courageous for the Truth, and merciful to the Poor, and Captives: he would weep when he heard of the death of any godly Minister: Falling sick, he appointed Simplicianus a godly old man to succeed him, and continuing instant in Prayer, he departed this life the third year after Theodosius, Anno Christi 397.

He used to say, When gold is offered to thee, thou usest not to say, I will come again tomorrow and take it, but art glad of present possession: But Salvation being proffered to our Souls, few men haste to embrace it: And again, It is not so much to be inquired how much thou givest, as with what heart: It's not liberality, when thou takest by oppression from one, and givest it to another: And again, A clear Conscience should not regard slanderous speeches; nor think that they have more power to condemn him, then his own Conscience hath to clear him: And again, Death is the burial of all vices; for it is the progress and accomplishment of the full mortification of all our Earthly members, wherein that filthy flux of sin is dried up in an instant: It is a voluntary sacrificing of the whole man, Soul and Body to the Lord, the greatest and highest service we can do him on Earth.

His works are printed in five Tomes.

The Life of Gregory Nissen, who flourished Anno Christi 480.

GRegory was surnamed Nissenus from the City whereof he was Bishop; He was born in Cappadocia in the fourth age after Christ. His Fathers name was Basil, his Mothers Emmelia: His Brothers names were Basil Bishop of Cesarea, and Peter Bishop of Sebastia. He had a Sister called Macrina. From his childhood he was much affected with the study of Rhetoric, wherein he grew as famous as any of the ancient Fathers. He affected not that solitary life which his Brother Basil did, but employed himself in instructing others. First he was a Professor in a School of Rhetoric: Afterwards he became a Reader of Divinity in the Church: Yet after a while returning to his Rhetoric School again, he was reduced to his former work of reading Divinity by Gregory Nazianzen, Soudas saith, that he was Vir insignis, omni{que} Doctrina exuberans; A famous man abounding with all manner of Learning: Neither was he less signal for his Piety and Holiness of Life, as Nicephorus testifies. For his great worth he was preferred to the Bishopric of Nyssa, a chief City in Cappadocia.

He was banished by the Arian Emperor Valence, and from the seventh to the fifteenth year of his Reign, he wandered up and down; yet still went to such places where the necessity of the Church required his presence, and where he might do most good; In which godly employment he was much encouraged by Gregory Nazianzen. He lived under Constantius, Julian, Jovian, Valentinian, and Valence, Gratian, and Theodosius the Great: and in his time, together with Gregory Nazianzen, was President in the Universal Council of Constontiple against the Macedonian Heretics, Anno Christi 492. When Jerome wrote his Catalogue of Illustrious men, he was alive; but the year of his death is not expressed by any Author. He was admired for his Eloquence, and one calleth him pervigilem Antistitem, the faithful and vigilant Prelate: He used to read the Scriptures with all diligence, reverence and strictness, having a special regard to the genuine sense of them: He was a strong opposer of Eunomius his Heresy: By the Oecumenical Council of Constantinople he was appointed as a man most fit to visit the Churches planted in Arabia.

After the decease of his brother Basil he finished his Commentaries which he had left imperfect upon the Six Days Works. He also preached at Constantinople a Funeral Sermon upon the death of Miletius Bishop of Antioch. He wrote an admirable book against Eunomius, and another no less famous of the Creation of Man, besides many Excellent Sermons which he made: But the Treatise Of the Soul, which he wrote to his sister Macrina, deserves the praise of Learned men in all succeeding Ages. Many things are fathered upon him: but judicious Scultetus owneth only these; Exegetica Scripta in Ecclesiasten. In Cantica Canticorum. In Psalmos. De Occursu Domini. De Deo & Trinitate. De Creatione. De Providentia. De Christo 〈 in non-Latin alphabet 〉 . De Baptismo, De cultus Dei in genere. De cultu Dei in specie. viz. De Peregrinatione ad loca sancta: De Oratione. De Pauperum Amore. De Beatitudinibus, De Fornicatione fugienda. De iis qui aegre ferunt reprehensiones. De iis qui temere alios damnant. De Vsurariis, Funebres Orationes sive de morte piorum, De Resurrectione mortuorum. De Theologia Vniversa in Oratione Catechetica magna.

He compared the Usurer to a man giving water to one in a Burning-Feaver, which doth him no good, but a great deal of mischief: so the Usurer, though he seem for the present to relieve his brothers want, yet afterwards he doth greatly torment him: He gave this Character of an Usurer, He loves no labor but a sedentary life: the Pen is his plough: Parchment his Field: Ink his Seed: Time is the Rain to ripen his greedy Desires: his Sickle is calling in of Forfeitures; his House the Barn where he winnows the Fortunes of his Clients: He follows his Debtors as Eagles and Vultures do Armies, to Prey upon the dead Corps: And again, Men come to Usurers as Birds to an heap of Corn; they desire the Corn, but are destroyed in the Nets: And again, There is no excuse for hard-heartedness; for where can a rich man cast his eyes but he may behold objects of his charity? &c. He died under Valentinian and Valence.

The Life of Theodoret, who flourished Anno Christi 420.

THeodoret Bishop of Cyrus was born at Antioch of Noble and Religious Parents: His Mother before she had him was much grieved in mind, because she was barren, and without hope of issue to inherit their large possessions, whereupon she with her husband resolved to bequeath all their Revenues to the maintenance of Poor Christians: Yet at last God was pleased to answer her requests, giving her a son which she named Theodoret, The gift of God: He proved of great acuteness, and in a short time profited so in Piety, and in Letters, that he was made a Bishop whilst he was yet a young man: and shortly after he set forth that excellent work which he called The History of the Lovers of God: He was a great opposer of Heretics, and wrote much against them, and reduced many round about him that were Marcionites, even to the hazard of his life: He was wondrous charitable, visiting and refreshing the bowels of the poor: He was a careful imitator of Chrysostom, whom he always proposed as a worthy pattern for his style in his writings: and by this means he proved very fluent and eloquent, which his learned Works do plainly declare: His Commentaries upon the Scriptures are very excellent, wherein he resolved many of the hardest questions in the Old Testament. He shown much learning in his Divine Treatise Of God's Providence: He very strongly opened and confuted the fond conceits of abundance of Heretics: as of Simon Magus, Menander, Basilides, Carpocrates, &c. A Synod being appointed at Ephesus to stop the Heresy of Nestorius, and Cyril coming first thither, (not knowing that the Bishops of Syria were coming also) he of himself condemned Nestorius, which afterward caused much contention, especially between Theodoret and Cyril: But Theodosius junior calling them together to Constantinople, by his ear and wisdom healed this breach, and Theodoret and Cyril were wondrous loving each to other ever after. In that famous Council of Chalcedon, wherein were above six hundred Bishops, he was styled by their unanimous consent, Catholicus & Orthodoxus Ecclesiae Pastor, & Doctor sincerus. A Catholic and Orthodox Pastor of the Church, and a sincere Teacher of the Truth. Gennadius testifieth of his writings that they were strengthened with impregnable and undeniable Arguments, by which with Reasons and Testimonies of Scripture, he proves and confirms that Christ was truly incarnate of the Virgin Mary. Bellarmine stiles him Viram plane doctissimum, An absolute learned man. He wrote an Ecclesiastical History which is of great use to the Church: He died in the reign of Theodosius junior, being not very old; but rather spent with labors and studies then with age.

He used to say, That the delights of the Soul are to know her Maker, to consider his Works, and to know her own Estate.

His Works were printed in two Tomes, at Collen Anno Christi 1617. Which besides his Ecclesiastical History, contain Expositions upon many portions both of the Old and New Testament.

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JEROM

The Life of Jerome, who died Anno Christi 422.

HIerom was born in a Town called Stridon in the confines of Dalmatia and Pannonia, Anno Christi 331. His Fathers name was Eusebius, a pious and godly man, who before his Country was overrun and sacked by the barbarous Goths, (who about this time laid all waste before them) was a man of a middle and competent estate, and very careful of the education of this his Son: His Mother also was a religious Woman; and therefore from his infancy he was trained up (like another Timothy ) in the knowledge of Christ and of the sacred Scriptures; and as he grew in years, so did he also in learning; and when he was a boy, he was by his Parents sent to Rome, at that time the most famous place both for Piety and Religion, in the West, where he was brought up in the study of the Liberal Sciences. For they seemed to foresee that they had begotten a son for the good of the World, and therefore in his Education they did not indulge their private affections, but sought to promote the public good: He quickly by reason of his ingenuity became very expert both in the Greek and Latin Tongues: then he became a very good Grammarian and Rhetorician, having an excellent wit, and being of an indefatigable disposition. And it was his hap to have excellent Schoolmasters: Donatus for the Grammar, and Victorinus for Rhetoric, who were at that time famous men in Rome. Afterwards being grown riper in years, he fell to the study of Philosophy of all sorts, as Aristotle's, Platos, the Stoics, &c. Yet he spent not too much time herein, but proceeded to the study of History, Cosmography, and Antiquities: because he perceived that even to that time amongst the Latins, Theology was but an Infant, whereupon many ahhorred reading of Divinity books, and therefore he thought that if a man could attain to set forth the Dignity of Theology with excellency of speech, it would come more into request: besides he thought by this means to stop the mouths of the Ethnics, who reproached Christians as barren and barbarous persons.

He had for his fellow Students, Pammachius of Noble Parentage, a man of such I earning and Integrity, that he was solicited to be Bishop of Rome: Bonosus, who also proved very famous: Heliodorus whose virtue advanced him to a Bishopric.

Having now sufficiently profited in the knowledge of Human Arts, he proceeded to more grave and weighty studies, and after the example of other worthy men, for the further polishing of his mind with Wisdom and Experience, he travelled all over France, procuring the acquaintance of, and familiarity with the most worthy men of that Country: Bonosus also was his companion in these travels: He was very diligent in searching the Libraries in every place where he came: and at Trevir he wrote out with his own hand a great Volume of Hilary de Synodis; and having much profited himself, not only in Learning, but Religion also, after a long time, he returned to visit his Countries, both where he was born, and where he was new born [ 〈◊〉 ].

Then did he begin to consider what course of 〈…〉 , take himself to, and in what place to fix his habitation; 〈◊〉 that it would much conduce to his comfort, if he 〈…〉 such a course with judgment as was most suitable to his 〈◊〉 . He seriously considered that Rome was as yet over spread with Paganism, and that it was not safe for a young man to be in a place of so much pleasure, which himself sometimes called Babylon: He also considered, that his own Country was cerrupted with barbarous pleasures, as himself somewhere notes in one of his Epistles: Whereupon he consulted with some of his intimate friends, resolving to depart to some place where he might with more privacy follow the study of Divinity, and wholly dedicate himself to Christ. It was also a great trouble to his mind, to consider how Christians and Pagans were intermixed together, whence it necessarily came to pass, that many who professed Christ, were Christians rather in name then in truth. He considered further, that in marriage, besides other incumbrances, he should lose his freedom; And that in the life of Ministers and Bishops there was a great deal of danger; that will he, nill he, he must be entangled with riches, honors, and cares of the World, and thereby be cast upon many temptations: Besides, the lives of many of them displeased him seeing the ancient Piety of the Ministry to begin to degenerate into Pride and Tyranny. All these things seriously considered, he began to be in love with a Monastic life, which in those times did far differ from their lives in future Ages, which was afterwards entangled with Ceremonies and Superstitions. For in those times they had liberty to change their condition when they pleased, to go whither they pleased; they had a great deal of freedom to attend their studies, betaking themselves to Fasting and Prayer, they were not bound under any human constitutions. Their Apparel was mean, yet not enjoined, but left to every ones free will, not which was noted for prodigious novelty, so that everyone might point at them with the finger, but which was most agreeable with Christian simplicity; they were tied by no Vows but such as every true Christian ought to be subject to.

Having resolved upon this course of life, his next endeavor was to associate some companions to him therein: But Pammachius, who hitherto had been his chamber-fellow, and fellow-student, for his course of life was wholly of another disposition: The greatest freedom was most pleasing to Jerome, and a married life to Pammachius. Bonosus having settled his affairs, forsaking his Country, Parents and Friends, and only accompanied with his Books, was departed into a solitary Island; and therein had out-run Jerome, extricating himself from the snares of the World to enjoy more freedom in the service of Christ.

Not long after Jerome having settled his affairs, and provided things necessary for his journey, especially a fair Library, he sailed into Syria, having Heliodorus for his companion, who having remained a while with him in Syria, disliking that course of life, left him. Yet did not Jerome at all break off his good esteem of him for the same. Then did Jerome go to Jerusalem, veiwing all the observable places about that once famous City: But shortly after by reason of the change of Air and Country, he fell into a grievous sickness, at which time Evagrius entertained him into his house, and shown much kindness to him. Having recovered his health, he was inflamed with an earnest desire of prosecuting his former resolution for the manner of his life, and thereupon retiring himself into a Desert between the Syrians and Saracens, he had no company besides wild Beasts and Serpents, and here and there a Monks Cell that had betaken himself to the same course of life, as Jerome now did. But before his fixing in this Wilderness, he spent some time in Antiochia, which yet he stayed not long in, partly by reason of the celebrity of the place, and partly because of a Schism that was in the Church: Neither could he stay long in Chalcis, because of the neighbourhood of some Arians, which molested him: and indeed this holy man was grievously vexed by their wicked practices, who daily cited him before them to give an account of his Faith. In brief, he met with so many molestations, that many times he repented his coming into Syria. And thereupon at length he shut up himself far from the commerce of men in that forenamed Desert, thinking it far better to live amongst Thieves, and wild Beasts, then amongst such Christians. And continuing there four years together, he only conversed with Christ, and his Books, seriously busying himself according to his former purpose. And having in his youth fallen into some looseness, the first thing he did was with showers of tears to bewail his sins, and to endeavor to make his peace with God; Then by abstinence, watchings, and incredible austeritty of life to beat down his body, and to bring it into subjection to his spirit, that so he might be freed from all temptations to fleshly lusts: and left his carnal affections should impede his heavenly life, he prescribed and exacted of himself a daily task wherein he was employed. He distributed his time into two parts, one for his studies, the other for meditation and prayer, wherein also he spent a good part of the night: He allowed himself the least part for sleep, less for his food; and none for idleness: when he was aweary of study, he betook himself to Prayer, or singing of a Psalm: and then presently returned to his studies again. He read over all his Library, and then rubbed up his old studies: He learned most of the Scripture by heart. He meditated much upon the Prophets, laboring to find out the Mysteries of their Prophesies: He extracted Christian wisdom out of the Evangelists and Apostolical Writings, as out of most pure Fountains. For it is the first step to Piety, to acquaint ourselves with the Truths of God. Then he read over the Works of such as had Commented thereon with great Judgment, not pretermitting the Works of Ethnics and Heretics. For he knew how to gather Gold out of a Dunghil, and Honey out of Weeds, leaving the Poison to Spiders: then did he collect what he could out of the Egyptian Writers, endeavoring to beautify the House of God by the spoils of his Enemies: And for the help of his Memory, and to make him more prompt, he digested all that he read into certain heads and common places. • ut especially he read over Origen's Works, whom he called Suum, his own: and some of whose Homilies whilst he was a young man, he had turned into Latin: His reading also he mixed with writing.

About this time he interpreted the Prophesy of Obadiah Allegorically, because he knew not the History, as himself afterwards confessed in his Preface to his second Interpretation of that Prophesy, in which he makes amends for his former youthly precipitation. In brief, he pretermitted nothing that might make him an admirable Doctor of the Church, and a most accomplished Divine: that nothing might be wanting in his Learning: nothing amiss in his Life, which might any whit tend to the diminishing of the credit of his Doctrine. Afterwards also finding by experience, that many secrets could not be understood, nor handled as they ought to be, without learning those Languages wherein they were first written, and taught, by hard study and industry he overcame the difficulties which are in the Hebrew tongue; Yea, he did not only labor for the knowledge of it, but to give the right sound and pronunciation to some barbarous and strange Languages which he studied. And for his perfecting in the Hebrew, he did with great charges hire the most learned of the Jews to instruct him; emptying his Purse to enrich his Soul with Learning. He also learned the Chaldee, because the Books of Job, Daniel, and some other Portions of the Old Testament, though they were written in Hebrew, yet much use of the Chaldean Language is made therein. He studied also the Syriac, because through their commerce with the Helrews their speech was nere of kin to it. In these holy labors, though he spent some years, as also in his rigorous course of Life, yet he professeth that he took much pleasure therein: For that which at first seemed difficult and troublesome, by degrees became easy and familiar to him; and that which was best in its own nature, became most pleasant also. Yea, he was so far from prizing and desiring the delights of Rome, that living in a Wilderne • s, he seemed to converse with Angels. Sometimes his friends visited him, and sometimes himself visited his neighbor Monks, and by intercourse of Letters he enjoyed the society of his absent friends. And though he could have desired all his life long to enjoy this pleasing retiredness, yet it much conduced to God's glory, and the good of the Church, that this Champion of Christ should at last appear in public, and that this excellent Light should no longer be hid under a Bushel: and therefore though he seemed unwilling thereto, yet Divine Providence so ordered it, that at last he was drawn back to Rome, and that by the means of Epiphanius Bishop of Salamine in Cyprus, and Paulinus Bishop of Antiochia, by whom he was formerly Ordained a Presbyter. At Rome he became acquainted with some Noble Matrons, and amongst the rest with Marcella: all whom he inflamed with the desire of studying the Sacred Scriptures, yea himself became an Interpreter thereof unto them, especially to Marcella, who so profited under him, that afterwards when any controversy arose about the testimony of Scripture in such and such points, they repaired to her to be a Judge therein. By these means the fame of Jerome grew so great, that everyone judged him worthy to succeed Damasus in the Bishopric of Rome. But as there is never a shadow but when the light is present, so the eminency of this holy man wanted not envy. There were not some wanting who calumniated him for his first departure into Syria, and in his absence wounded him with the darts of their viru • ent tongues: Notwithstanding which he was very dear to, and highly prized by Damasus the present Roman Bishop, and living three years in strict friendship with him, and Paula a Noble Matron, he procured the greater envy to himself thereby, which at length brake forth into open burning. For certain of the Arian Faction were closely crept into Rome, who the better to conceal themselves, had taken upon them the name of Origenists; These men that they might the better strengthen themselves, screwed themselves into familiar acquaintance with sundry Noble Matrons, amongst whom they secretly spread the poison of their Doctrines: and because Jerome was much taken with Origen's wit, and had highly commended him, they sought to make him a partner of their Faction: being so much the more dangerous by how much under a pretence of friendship they plotted his ruin, so that he began to consult about leaving Rome, of which himself in a certain place speaks thus. I was accounted a scandalous person, a turncoat and inconstant, a liar, and one that deceived by Satan's artifice. They kissed my hands, whilst like Vipers they detracted me behind my back▪ they seemed to grieve for me with their lips, whilst in their hearts they rejoiced at my hurt. One jeered at my gate, another at my laughter, another under my simplicity seemed to fear some mischief.

He had many reasons to induce him to leave Rome: The remembrance of his former ease and freedom from the troubles and distractions of the City; then the troublesome celebrity of the City, the more troublesome delights, together with the pride and luxury which attended the same.

For about this time the riches of the Church increasing, Christian simplicity began to decrease: Also the malice and envy of the Origenists against him grew daily more violent: especially Ruffinus living in the City at this time, who as he never was a sincere friend to him, so now he was a secret, yet pestilent adversary against him.

Upon these and such like reasons Jerome left Rome, and went back to Syria: concerning which journey himself, thus writes; When (saith he) I touched at Cyprus, I was entertained lovingly by the venerable Bishop Epip • anius when I came to Antiochia I enjoyed the society of that excellent Confessor Paulinus, and departing from him in the midst of Winter, the weather being extreme cold, I came to Jerusalem, where I viewed all things, and saw those places with mine Eyes which I had only read, or heard of before. From thence I went into Egypt, where I saw Asps lurking in the Monks Cels: Lastly, I returned to Bethlehem. I saw also the famous Lake: neither did I indulge myself, but by travelling up and down, learned many things which before I knew not. In this journey he grew acquainted with Gregory Nazianzen, whom he calls his Master, and prosesseth, that he learned much out of the Scriptures by his assistance. He also often heard Apollinarius at Antioch, and had much familiar society with him: by whose persuasion he went to Alexandria, and there completed his studies in Divinity by the help of Didymus. Lastly, by the help of Barhanina a Jew, he perfected his studies of the Hebrew tongue.

Thus by long experience having got much Wisdom, and by the society of many Learned and Excellent men, having attained to a great measure of Learning, he buckled himself to the handling of Divinity. Undertaking the Office of a Divine: settling himself at Bethlehem, which place by his Virtues and Writings, he made famous all over the World; and in which place he lived a very quiet and comfortable life in the company of some godly, learned, and faithful friends, spending his time in Singing Psalms, Translating the Bible, and Preaching to his Auditors. Very many resorted to him out of all Countries, all whom according to his ability he entertained lovingly and bountifully, driving none from his house but such as were branded for Heresy: He wrote much against the Heresies of those times, so that there was no chief Heretic but looked upon Jerome as his great Adversary: And indeed there were never any times more full of Sedition, and Confusion then those, wherein the Heretics had so diffused their Errors, that it was a piece of great Art to be Orthodox. Especially the Arians by their writings, weapons, and countenance of the Emperors, had not only disturbed the Peace of the East, but almost of all the World: And when that Heresy was in some measure • ulled asleep, it revived in the Origenists, who were crept into Rome itself, and there secretly and cunningly spread abroad the poison of their Doctrines: The Captain of whom was Ruffinus of Aquileia, who in his childhood had been very intimate with Jerome: But afterwards these great friends became great enemies: though the first breach betwixt them was pieced up by the Prudence of H • erom, who saw, and yet connived at his secret devices and clancular detractations: But when Ruffin began to charge the Truth with Heresy, and to make Jerome a partner in his impious Opinions, the Holy man could bear no longer, but breaking the bands of friendship, they wrote most bitterly one against another; Jerome thinking that all forbearance towards a Heretic was impiety, not a virtue. Many were stirred up by Ruffinus means to write against Jerome, and to charge him with many and foul aspersions both in his Life and Doctrine; but he, like to an old and well rooted Oke, brake the winds that assaulted him on every side: He remained in all these storms unbroken, and unconquered, and was so far from departing from that which was honest: That the more his Enemies barked against him, the more he was provoked to the study of Piety, And against the violence and fraud of Heretics, he was somewhat holpen by Epiphanius and Theophilus Bishops of Alexandria: At Rome, he had Pammatius and Chromatius to take his part. By reason of these troubles his Life was a continual Martyrdom: He spent whole 30 years in the study of the sacred Scriptures and Divinity, and to extreme old age continued in Teaching and Writing: He was of a very weak constitution, and conflicted with many painful diseases, before old Age came upon him: which diseases he procured by the great austerity of life, and his nightly studies: But especially by his indefatigable labors in writing so many great Volumes, for which cause it was that sometimes he was forced to make use of Notaries: And at last having worn out himself with his great pains, and continual labors, he quietly slept in the Lord in the ninety first year of his Age, Anno Christi, 422. Honorius and Constantine being Emperors.

His holy Life and his Books stuffed with so much Learning and Eloquence, procured him so much credit and authority, that learned Greece which used to undervalue the Learning of all Nations but their own, took care that his Commentaries should be translated into Greek. He was so famous in his Life time, that if any difficulty did occur in Expounding Scriptures, all men had recourse to him as to the Oracle of the Christian World. Frequent Letters and Messengers were sent to him out of Italy, Spain, France, Germany, and Africa: He was consulted with by Bishops, by Noble men, by Matrons, and by the chiefest of all sorts: Many from all parts repaired to Bethlehem; not so much for Religion sake, as to see and confer with Jerome. Augustine held a strict bond of friendship with him, and was willing to learn of him as of his Master. Paulus Orosius the Historiographer learned many things by conference with him. His Industry was admirable, whence Erasmus saith of him; Minima pars vitae dabatur somno, minor cibo, nulla otio. Et Sacras literas ad verbum ediscebat. His usual Prayer was; Lord, let me know myself, that I may the better know thee the Savior of the World.

He used this excellent saying, If my Father stood weeping on his knees before me, and my Mother hanging on my neck behind, and all my Brethren, Sisters, Children, and Kinsfolk bowling on every side to retain me in a sinful life, I would fling my Mother to the ground, run over my Father, despise all my Kinred, and tread them under my feet that I might run to Christ.

Erasmus saith of him, Quis docet aptiùs? quis delectat urbani ùs, &c. Who teacheth more distinctly? who delights more modestly? who moves more effectually? who praises more candidly? who persuades more gravely? and who exhorts more ardently? Trithemius saith, Vir in secularibus valde eruditus, &c. He was a man well seen in Secular Learning, but in Divinity he was inferior to none of the Doctors of the Church, and famous for his skill in the Languages: a rooter out of Heretics, and a defender of the Truth.

He used to say, Dead flesh is to be cut off for fear of a Gangrene: Arius at first was but a spark, but being not suppressed betimes, he proved the Incendiarie of the whole Church: And again, You must be a Dove, and a Serpent: one, not to do hurt to others; the other, not to be hurt by others: And again, That woman is truly chaste, that hath liberty and opportunity to sin, and will not.

What ever he did, he still thought that that voice was in his Ears, Surgite mortui, & venite ad judicium, Arise you dead, and come to judgment: And again, All virtues are so linked together, that he that hath one, hath all; and he that wants one, wants all.

He translated the Bible out of the Originals into Latin.

His Works were printed in nine Tomes at Paris, Anno Christi 1534. with Erasmus his Scholia upon them: where he also shows which of them are genuine, which doubtful, and which spurious.

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CHRYSOSTOM

The Life of Chrysostom, who flourished Anno Christi 400.

John Chrysostom was born in Antioch, a City of Caelosyria; his Father was called Secundus, his Mother was Anthusa: he descended of the Noble Race of Senators: He was the Disciple of Libanius the Sophist, and the Auditor of Androgathius the Philosopher: His first purpose was to apply himself to the study and practice of the Law, and to handle the public affairs of the Common-wealth: but when he perceived how lewd and unrighteous a trade of life they led which busied themselves therein, he left that troublesome and dangerous course, and betook himself to a quiet and more retired manner of life: and so changing both his habit and behavior, he addicted himself wholly to the study of the Sacred Scriptures, devising with himself how he might be most useful and profitable to the Church of Christ. He persuaded Theodorus and Maximus his fellow-Students, who together with him had frequented the School of Libanius, to forsake that trade of life, which was wholly set on lucre and gain, and to follow that which was contented with a little. He also associated himself with Basil, and was a partner in his studies; After which he was made Reader in the Church of Antioch by Zeno Bishop of Jerusalem, and a while after was made Deacon by Meletius, and afterwards for three years space he lived a retired life, severed from all the troublesome affairs of the World: at the end whereof he was made a Presbyter by Evagrius, then Bishop of Antioch. He was a man of marvelous great temperance, very austere in life, and rather harsh then courteous in his deportment: He had no great forecast, made no account of the World, and because of his plain and simple meaning, was soon deceived: He was very copious and free of speech with all such as had any conference with him. In his Ministry he was very diligent and painful, endeavoring all that possibly he could to reform the lives and manners of his Auditors: and he had an excellent faculty in persuading, wherein he excelled most men of that age. He was very frequent and earnest in reproving sin, not only in his public Ministry, but by going to the houses of such as were scandalous, and dealing privately and plainly with them, laying to heart the dishonor done unto God, as if himself had been personally wronged by them: By this means he became very grateful to the common people: but most ungrateful to great and rich men, who usually take most liberty in sinning. Hereupon his fame spread all over the Roman Empire: Such as knew him, prized his great experience; such as knew him not, were drawn by the fame of his great Learning: insomuch as the Bishopric of Constantinople being void, he of all others was thought most worthy to succeed therein: and thereupon he was unanimously chosen both by the Clergy and Laity, the Emperor himself approving well of their choice, and sending some messengers to fetch him. In the mean time also the Emperor convocated a Synod, that by that means his Ordination to the Bishopric might be better approved of.

Asterius the Praefect of the East, having received the Emperors Letters, sent to Antioch for John, as if he meant to confer with him about something: But as soon as he came, taking him up in his Coach, he carried him to Pagra, where he delivered him to the Emperors Messengers: and this he did because he knew the tumultuous disposition of the Antiochians, who would have raised some Sedition rather then have parted with him, and would never but by force have suffered him to have gone from them.

When he came to Constantinople, the Clergy were called together: But Theophilus Bishop of Alexandria opposed his Ordination, endeavoring to prefer to that place one of his own Presbyters called Isidore, who had been his Instrument in an action very prejudicial to the Emperor. But when Eutropius one of the Courtiers had told him that except he consented with the rest for the choice of John, he should be questioned for that former fact, he also gave his suffrage for him.

Thus John being settled in the Bishopric of Constantinople, his first study and care was to reform the lives of his Clergy, and making a diligent Inquisition into their conversation, their diet, and other carriages, he reproved, corrected, yea and cast some of them out of the Church. For John being of a choleric and hasty Nature, and now armed with Authority, would not indulge their faults, but labored thoroughly to reform them: And this he did not only to the Clergy of his own Church, but being of a great spirit, and inflamed with zeal, he endeavored the Reformation of all within his Jurisdiction: And finding also a great Rent and Schism between the Eastern and Western Churches, he did all that possibly he could for the healing and making up of the same, and prevailed somewhattherein, though he could not perfectly attain his desire.

His Government and Ministry (through God's mercy) proved very effectual in Constantinople, so that he converted many Pagans to Christianity, and reduced many Heretics from their Errors. Many flocked daily to him, some for the profit and benefit which they got by his Doctrine; others for the tempting of him, all whom he held Captive, and prevailed with them to agree with him in matters of Religion. So great a confluence of people resorted to his Sermons, with an insatiable desire after them, that they were ready to stifle one another whilst everyone crowded to come nearest to him.

About this time Chrysostom was informed that the Churches in Asia were generally governed by unworthy Bishops, who either for affection or bribes preferred unfit persons to the Ministry, whereupon he went to Ephesus, and examining these things, he deposed thirteen Bishops, some in Lycia, some in Phrygia, and the rest in Asia, placing more fit persons in their rooms. At Ephesus finding the Bishop to be lately dead, he placed Heraclides, born in Cyprus, and sometimes a Disciple of Evagrius. But upon the removal of these Bishops, they with their adherents raised many slanders against Chrysostom, accusing him everywhere as a violator of their Country Laws: and amongst others they stirred up Eutropius, an Eunuch in the Emperors Court against him, who was in great favor, and was esteemed as the Father of the Emperor, and made one of the Consuls of the City. This Eutropius procured a Law to be Enacted, that Malefactors taking Sanctuary in the Church, should be drawn thence and punished according to their demerits. Shortly after himself was accused for using the Emperors wife unworthily, whereupon he fled to the Church, and there lay under the Communion-Table, Chrysostom being to Preach the next day, took occasion to speak against the Pride and Insolency of Great men, and to show the vanities and uncertainty of all worldly glory: and Eutropius according to his own Law was fetched out of the Church and beheaded.

About the same time also the Arians, who by the Emperor Theodosius were driven out of all the Churches within Constantinople, held their Conventicles in the Suburbs, where first they met together in the night-time, and made certain songs and responsories in favor of their own Heresies, and in disgrace of the Catholics, and at last they grew so bold, that they went about the streets every morning, especially on the first and last days of the Week, singing them as they went▪ John Chysostom suspecting least some of his people might be seduced by these means, stirred them up to the like practice: whereupon the Heretics being enraged, fell upon the Orthodox, so that some of both sides were slain; which so incensed the Emperor against them, that he forbad all the Conventicles of the Arians: by which means the people were more in love with John, both for his Prudence and profitable Preaching. Yet many of the Great, Rich men, and of the Clergy hated him, because he was so free and impartial in his reproofs: for as oft as any of his Clergy offended, he punished them: and such as abused their Riches to Pride, Luxury, and dishonest Pleasures, he labored by all means to reduce them to Virtue. Some of the Clergy joining with some Monks reproached him as a choleric and implacable man; and endeavored to alienate the affections of the people from him by suggesting that he was unsociable, never inviting any man to his Table, nor going to any Feast when he was invited: whereas the reason of it was because of his great temperance, and by reason of his hard studies he was troubled with Rhumes and Headach, which made him shun such meetings.

About this time there arose a great contention amongst the Monks in Egypt, whilst some of the more ignorant and illiterate held God to have a body like unto man; others denied it: Theophilus Bishop of Alexandria held with, and favored the former, laying snares to entrap some of the latter, who thereupon went to Constantinople to complain of him to the Emperor, and to John: These he received very courteously, and admitted them to the Prayers of the Church, but not to the Sacrament till their cause was heard before the Emperor. But a rumour being spread in Alexandria, that he had admitted them to the Sacrament, Theophilus was extremely offended with him, and sought to put him out of his Bishopric: Whilest he meditated these things, he wrote to all the Bishops thereabouts that they should condemn the Books of Origen: and considering that it would much advance his affairs, if he could draw Epiphanius Bishop of Salamine in Cyprus, a man famous for his Life and Learning, to side with him, he wrote very flattering Letters to him, whereby he made him his friend; Then did he persuade him to call a Synod in Cyprus to condemn the Works of Origen: which the good man too easily affented to: and calling a Council they condemned them: Then did Epiphanius write to Constantinople to John, to call a Council and to condemn them likewise there. Theophilus in the mean time considering that he might safely do what such a famous man as Epiphanius had done, he also summoned a Council of all the Egyptian Bishops, where they also condemned the Books of Origen. But John thought that this business did not deserve the calling of a Council, and therefore neglected it, showing to his friends the Letters sent him by Theophilus and Epiphanius: Hereupon the Clergy, and the Rich and Great men who were angry with him for the reasons aforesaid, perceiving that the purpose of Theophilus was to remove John from his Bishopric, they studied how they might promote the same, and so far prevailed with the Emperor, that a very great Council was summoned to meet at Constantinople, which Theophilus much rejoicing at, presently commanded all the Bishops of Egypt to repair thither: He wrote also to Epiphanius, and to all the Eastern Bishops that they should hasten to Constantinople, himself following them.

Epiphanius was the first that arrived, and in a Town near to Constantinople he went into the Church, where he made public Prayers: From thence going to the City, John with all his Clergy met him with all the respect that might be: but Epiphanius shown by his carriage that the calumnies raised against John, had made too deep an impression in him: for when he was invited to the Bishops house, he refued to go in, and shunned to have any society with John: Yea moreover • calling privately together such Bishops as were at Constantinople, he shown what they had Decreed against the Books of Origen, and prevailed with some to give their suffrage to the same, though the greater part protracted the doing of it. And Theotinus • ishop of • ythia blamed him to his face for it, saying that it was altogether unlawful thus to condemn a man that was dead so many years before; and that it was not without blasphemy thus to calumniate the judgment of our Ancestors, and to reject those things which they had Decreed: and withal plucking forth a certain Book of Origen's, he reads part of it, and shows how useful and profitable it was for the Church: saying further, they that discommend these things, show their great folly, and its to be feared that in time they may condemn the Scripture itself, about which these Books are written.

Notwithstanding these things, John did much reverence Epiphanius, entreating him to partake with him both in his House and Table; yea and in the Church too: But he returned answer, that he would neither come into his House, nor Communicate with him at Church, except he would condemn the Books of Origen, and drive away Dioscorus with the rest of the Monks his companions: John thought this very unequal thus to drive them away before their cause was heard, the rather because he had appointed a Sacrament in the Apostles Church. Then did the Enemies of John suborn Epiphanius, that he should come forth in public, and before all the people condemn the Books of Origen with Dioscorus and his companions for holding the same opinions, and that withal he should tax the Bishop John for favoring of them: The design of these men which thus set him on was to alienate the affections of the people from their Bishop. Accordingly two days after Epiphanius went to the Church to accomplish these things: at which time John hearing of his purpose, sent Scrapion, one of his Presbyters to meet him, and to protest to him that he was going about that which was neither just nor safe for himself: for that hereby he might bring himself into danger if any Tumult or Sedition should arise amongst the people, where of he would be judged the Author: This cooled his heat, and made him desist from his purpose.

About this time a young son of the Emperors fell sick, whereupon the Empress sent to Epiphanius, requesting him to pray for him▪ Epiphanius answered, that the child should live, and do well, if she would forsake Dioscorus and his Heretical Associates. But (said the Emperess) I leave my child in the hands of God; Let him do with him as he pleaseth; he gave him me, and he may take him away again; But for thy part, if thou canst raise the dead, why didst thou suffer thy Arch-Deacon Crispion to die, who was so dear unto thee? Shortly after Epiphanius departed towards Cyprus, and as he went down to the Haven to take Shipping, he said to John, I hope thou shalt never die a Bishop: And John answered him again, I hope thou shalt never come alive into thy Country: Both which came to pass: Epiphanius dying by the way in the Ship, and John being deposed and banished, as afterwards we shall hear.

After the departure of Epiphanius, Theophilus came to Constantinople; but none of the City Clergy went to meet and entertain him, because they knew that he was an Enemy to their Bishop; yet some Mariners of Alexandria which were then at Constantinople, met him, singing songs in his praise, and so he went to the Emperors Palace, where a lodging was provided for him: He also cunningly found out many which hated John, and were ready to accuse him, whereupon he went to Quercus, a Suburb of Chalcedon, where he gathered a Council, and there again condemned the Books of Origen. The Council also sent to Constantinople to summon John, and some of his Presbyters to appear before them, and to answer to such things as should be objected against them. John answered, that he refused not to come to his trial, if first he might know his Accusers, and the crime objected against him, and be brought before a free Council: But (said he) I am not such a fool as to appear before such Bishops as are my professed Enemies, and to suffer them to be my Judges: Most of the Bishops were much incensed at this answer; only Demer • ius and some few that favored John departed out of the Council: Then did the rest cause John to be called four times, and because he appeared not, but had appealed to an Oecumenical Council, they deposed him. When tidings hereof was brought to Constantinople, the whole City was on an uproar, and they watched his house all night, lest he should be thrust out of the City: They cried out also that he should have been heard before a fuller Synod: But the Emperors command was that he should be carried into Exile: Hereupon John the third day after his deposition about noon, unknown to the people, (for he was loath there should be any ado for his sake) yielded himself into the hands of his Adversaries, and so privately went away; This being known, the people were all in a Sedition, and many that hated him before, changing their minds pitied his case: yea some that before desired to see his deprivation, now cried out that he was falsely accused, and craftily dealt withal. Many cried out against the Emperor, but more against the Council, and most of all against Theophilus, whom they knew to be the Author of all this mischief. Hereupon in all hast, the Emperor caused John to be sent for again; the Messenger was an Eunuch of the Emperesses, who found him at Prenetum, a Mart Town over against Nicomedia, and brought him to Constantinople: Yet John though he was thus brought back from Exile, resolved not to enter into the City till his innocence was cleared, and he were acquitted by the sentence of higher Judges, and thereupon he stayed in the Suburb called Mariana: But because he returned not into the City the people fell a railing upon the Magistrates, which necessitated him to come home. As he came into the City multitudes of people met him, brought him to the Church with great rreverence, requested him to continue their Bishop, and thence forward after the usual manner to pray for the peace and prosperous estate of the Church of God.

Shortly after a Silver Picture of Eudoxia the Empress was made and erected upon a Marble Pillar near to the Church called Wisdom, and common Plays and Shows were celebrated at the same time: and John believing that these things were very scandalous and dishonorable to the Christian Religion, not forgetting his wonted audacity and liberty of speech, sharply reproved the Authors and Abettors of such vanities: whereupon the Empress applying these things to herself, and supposing that they were spoken in disgrace and reproach of her, she caused another Council of Bishops to be called together against him. John being informed hereof, in his Sermon used these expressions; Herodias rageth afresh, stomacketh anew, danceth again, seeketh the head of John in a Platter, which Sermon more enraged the Empress against him. Then did divers Bishops meet together, as Leontius Bishop of Ancyra in Galatia, Ammonius Bishop of Laodicea, Briso Bishop of Philippi, Acatius Bishop of Berea, &c. who called the late accusers of John before them, to accuse him again: John trusting to their just dealing, requested only that the accusations against him might be equally and indifferently examined: In the mean time the Emperor sent John word that he would not communicate with him before he had cleared himself from the crimes laid to his charge: But the accusers being stricken with shame, could prove nothing; so that the Bishops then present, affirmed that they ought not to examine any other offense, saving whether after his Deposition he had not of himself assumed his Bishopric again of himself without the admission of a Council? To this John answered, that he had the consent of fifty Bishops which communicated with him. Leontius replayed that there were more against him. Again, John said that that Canon belonged not to their Church, for that it was made by the Arians at Antioch against Athanasius: But they making no account of this answer, proceeded to pass sentence against him, not considering that they which were Authors of this Canon, were also Deposers of Athanasius. Upon this the Emperor sent John word that he had no Authority to go into the Church, for that he was deposed, whereupon he kept himself in his house; till by the Emperors command he was carried into Exile: But God suffered not this wickedness to go long unpunished; for Cyrinus Bishop of Chalcedon, who had railed upon him, had a sore brake forth in his Leg, so that he was forced to saw it off, yet then did the sore grow in his other Leg, which he was forced to cut off also: and presently after so great a hail fell in the Suburbs of Constantinople, as the like was never seen; and four days after died the Empress: John was carried to Cucusus in Armenia: and divers Ministers that adhered to him were carried to Chalcedon, and there cast into bonds: and his Enemies going about Constantinople, sought out as many as were favorers of him, dragging them to prison, and forcing them to curse John • whilst he was at Cucusus in Armenia grew very famous; for having much money sent him by his friends, he wholly employed it for the Redemption of Captives, and for the relief of the Poor: He also by his Ministry gat him many friends, so that he had great resort to him, not only of the Armeniant, but out of Syria and Silicia; which so incensed his Enemies at Constantinople, that they gat a new Order from the Emperor to carry him to far remoter parts; which also they put in practice: but by the way, he being grown weak, and not able to endure the scorching of the Sun in those hot Countries, made an end of his Earthly Pilgrimage, to receive his Crown in Heaven.

Chrysostom was so styled ob venustatem Eloquii, for his graceful Eloquence: He was Disciple to Eusebius: of an admirable wit in framing his Homilies; beloved and reverenced of all men: Sophronius testifies numquam eum mentitum fuisse, &c. that he never told Lye, never cursed any, never spake any scurrilous matter, and never admitted of vain sports: His style was neither too lofty, nor too mean, but fitted to the profit of the hearers: Holiness and Scholarship are joined in one, his works throughout: He studied not aures titillare, but corda pungere, to tickle the Ears of his hearers, but to prick and ravish their hearts: He used to tell his Auditors, That they were not only to learn, but exercise themselves in practicing and searching the Scriptures, to avoid idleness. He contemned Riches, and hated vices: was full of sweet similitudes: Theodoret styles him, Eximium orbis terrarum luminare, The eminentest light of the whole world. By authority from the Emperor, he employed some to throw down and demolish all the Idols, and their Temples throughout all Phenice; and reformed all the Churches in Asia, stirring up the Ministers to the study of Piety: He sent many Ministers and Deacons into Scythia, which was over-run by the Arian Herefsie, reducing many thereby to the Orthodox Faith. Hearing also that the Scythian Nomades by the River Isther thirsted after the knowledge of Christ, he sent some to bring the glad tidings of the Gospel to them: And whereas some of the Marcionites had infected the parts about Ancyra with their Errors, he procured an Edict from the Emperor, which he sent to the Bishop of Ancyra, to expel them out of their places: Also, whereas one Gainas a great man in Scytia, of an Insolent and Tyrannical spirit, had importuned the Emperor for a Church for himself and his followers being Arians; the Emperor acquainted Chrysostom with it, telling him that he durst not say him nay: He desired to speak with this Gainas before the Emperor, where in his presence he so daunted the proud Tyrant with his stout and resolute speeches, that he caused him to be ashamed of his request, and to be content without it: Yea, he afterwards so prevailed with Gainas, that when he had invaded some parts of the Empire, he brought him not only to make peace with the Emperor Arcadius, but also to set his Prisoners free. He stoutly told Eudoxia the Empress, that for her covetousness she would be called a second Jezebel: she thereupon sent him a threatening message, to which he answered, Go tell her, Nil • nisi peccatum timeo, I fear nothing but sin: yet when she, confederating with some others his Enemies, had procured his banishment into Hieron, as he went forth of the City, he said, None of these things trouble me; but I said within myself, If the Queen will, let her banish me; The Earth is the Lord's and the fullness thereof: if she will, let her saw me a sunder; Isaiah suffered the same: if she will, let her cast me into the Sea, I will remember Jonah: if she will, let her cast me into a burning fiery Fornace, or amongst wild Beasts; the three Children and Daniel were so dealt with: if she will, let her stone me, or cut off my head; I have S. Steven and the Baptist my blessed companions: if she will, let her take away all my substance; Naked came I out of my mothers womb, and naked shall I return thither again. He was so beloved, that on a time when he was like to be silenced, the people cried out, Satius est ut Sol non luceat, quàm ut non doceat Chrysostomus, We had better want the shining of the Sun, then the Preaching of Chrysostom.

He used to say, As a great shower of rain extinguisheth the force of fire: so meditation of God's Word puts out the fire of lust in the soul: And as a Boat over-laden sinks: so much wealth drowns men in perdition. And a bulwark of Adamant is not more impregnable, then the Love of Brethrer. And as a rock, though winds and waves beat against it, is unmovable; so Faith grounded on the Rock Christ, holds out in all temptations, and spiritual combats. And the Devils first assault is violent; resist that, and his second will be weaker: and that being resisted, he proves a coward.

His Works were printed very acurately in Greek by Sir Henry Savill at Eaton College, Anno Christi, 1613. in eight Volumes.

[illustration]
AVGVSTINVS

The Life of Augustine, who died An. Christi 430.

AVgustine was an African by birth of Thagasta, of pious parents, Patricius and Monica, who by breeding their son in Learning much weakened their estate: He attained to singular skill in the liberal Arts, wherein he was much holpen by the bountiful contribution of Romanian, a Noble Gentleman: In his youth, he was vicious in manners, and erroneous in judgment; tainted with the Error of the Manichees. He first taught Grammar in his own City where he was born: Then Rhetoric in the Regal City of Carthage; Afterwards he went to Rome, and from thence to Milan, where he was Tutor to Valentinian the Fifth; And by the Doctrine and Wisdom of Ambrose, he was reduced from his Error, and Baptized: after which, he wholly set his heart to seek the Lord, regarding neither honor nor riches, being then about thirty years old: This much rejoiced Monica his Mother, then a Widow, who was more glad that her son devoted himself to the Service of God, then she would have been of having Grand-children by him: He also gave over reading of Rhetoric, leaving his Scholars to seek them a new Master. After this he returned into Africa, spent his time in Watchings, Fastings, and Prayer, serveing God both day and night, and at last was chosen Minister in Hippo, where he Preached both by Life and Doctrine diligently.

But before this it fell out that a certain Great man at Hippo, hearing the fame of Augustine, both for his Life and Learning, was very desirous to see and speak with him, promising to himself that he should easily be persuaded to forsake the World with the allurements of it, and all the lusts of the flesh, if he could but once hear the Word of God taught by him: which when Augustine was informed of by faithful witnesses, being desirous to deliver a soul from the perils of this life, and eternal death hereafter, he hasted to Hippo, where he visited and often preached to the man, exhorting him to remember his promise, and to perform his Vows to God; yet he deferred the performance of it from day today; neither did Augustine at that time see his desires accomplished. At this time one Valerius was Bishop of Hippo, who (the necessity of the Church requiring it) was very solicitous to procure a Minister for that place: whereupon when the Congregation was assembled, he exhorted and persuaded them, seeing they now had experience of the Life and Doctrine of Augustine, to make choice of him: Augustine not suspecting any such matter, was present amongst them. Hereupon the people laid hold of him, and presented him to the Bishop, all of them with one heart and, mouth earnestly desirng that he might be their Minister. At this Augustine wept very much, which some of them misinterpreting, labored to comfort him, saying, that though he deserved a better place, yet being called to the Ministry, he was in the next degree to a Bishop; whereas indeed the cause of his weeping was, because he foresaw how many and great perils hung over his head by undertaking the Government of that Church: Thus being made a Presbyter for that place, he associated to himself some others which might live with him according to the example of the Primitive Church, having all things in common. Valerius the Bishop being a very godly man, rejoiced exceedingly, and gave thanks to God for answering his Prayers, by such a special Providence sending him one so able by his Doctrine to edify the Church of Christ: and this he did the rather, because himself being by Nation a Grecian, was not so fit nor able to instruct that people as was Augustine; and contrary to the use and custom of the African Churches, he permitted, yea urged Augustine often to Preach in his own presence; for which some other Bishops reproached him: But this Venerable and good man, knowing that it was usual in the Eastern Churches, and seeking the glory of God and the good of the People, regarded not the reproaches of evil tongues, whilst his Minister did that which himself was less apt and fit to do: By this means Augustine like a bright candle set in a candlestick, gave light to all that were in the house. The fame of this thing flying abroad, was the occasion that many Presbyters being allowed by their Bsishops, Preached the good Word of God to the People in the Bishops presence.

At this time the Manichaean Heresy had infected many, both Citizens and Strangers in the City of Hippo, being deceived by a certain Pestilent Heretic, by name Fortunatus, a Presbyter, remaining in that City: Hereupon many of those Citizens and Strangers, both Catholics and Donatists come to Augustine, requesting him to confer and dispute with this Manichaean Presbyter (whom they judged a learned man) about his opinions: who willingly embraced the motion, being ready to render a reason of the Faith, and Hope that was in him, to everyone that should ask it: as also not only to exhort with wholesome word of sound Doctrine; but to convince the gainsayers: But he inquired whether Fortunatus, was willing to do the like? Hereupon they hasted to Fortunatus, exhorting, persuading, and earnestly entreating him to embrace the motion. But truly Fortunatus was very fearful to encounter with Augustine, whom he had formerly known at Carthage infected with the same Error. But being overcome by their importunity, and ashamed to decline the encounter, he promised to give Augustine a meeting, and to dispute with him. The time and place being appointed, multitudes flocked to it; public Notaries were appointed to write down what passed; the Disputation continued two days: the event was that this Master of the Manichees was neither able to overthrow the Catholic Faith, nor to defend his own Erroneous opinions: and so wanting an Answer, he which before was accounted a great and learned man, was now judged of no value nor ability to defend his Errors; which did so fill him with confusion and shame, that presently after he forsook Hippo, and never after returned again. And so, through the blessing of God upon Augustine's labors, many who before were infected with that Error, were reclaimed, and embraced the true Catholic Faith.

Augustine continued to Preach the Word of Truth frequently, both in the Church and from house to house, confuting the Heresies of the times, especially the Donatists, Manichees, and Pelagians: The same also he did by his writings, the Christians wonderfully admiring and rejoicing in it: so that through God's blessing the Catholic Church in Africa began to lift up her head, which formerly had been wonderfully corrupted and dejected by reason of Heretics, especially through the Rebaptizings of the Donatists, whereby they had infected and seduced many. Augustine's Books also and Tractates being dispersed, filled with Learning and the Authority of the Holy Scriptures, so prevailed through the Grace of God, that not only the Catholics, but many Heretics flocked to Hippo to hear him: and everyone that could write, or get others to do it for them, wrote forth his Notes for their future benefit: so that the sweet smell of the Doctrine of Christ was by this means dispersed all over Africa, which the Churches beyond-Sea hearing of much rejoiced therein: for as when one member suffers, all the members suffer with it; so when one member is honored, all the members rejoice with it.

At the same time the African Bishops holding a Synod at Hippo, by their command Augustine being yet but a Presbyter disputed before them of Faith, and the Creed, which he performed to the joy of them all, especially of the good old Bishop Valerius, who gave much thanks to God for his mercy vouchsafed to him therein: and fearing least some other City which wanted a Bishop should choose Augustine, and so get him away from him (which indeed had come to pass unless Valerius hearing of it, had caused Augustine to go to another place, and there hide himself, so that when they sought him he could not be found) wherefore this good old man, fearing the like again, and finding himself much weakened by Age, wrote privately to the Primate of Carthage, alleging the weakness of his body, and the infirmities of his old Age, and therefore desired that Augustine might be made his Coadjutor in the Bishopric of Hippo, which by his importunity he also obtained: So that the Primate coming to visit the Church of Hippo, and bringing some other Bishops with him, Valerius before them all, and before all the people which were assembled together, declared publicly his desire; which they all approved very well of, and the People earnestly desired that it might be effected: but Augustine refused the Bishopric, being contrary to the custom of the Church whilst his own Bishop lived. But many persuaded him that it was not such an unusual thing, producing many examples both of the foreign and African Churches for it, so that he was forced to yield his consent, and was ordained to the charge of the Bishopric. And when he was thus ordained a Bishop he Preached the Word of Life more frequently, fervently, and with greater authority then he did before, and that not only in his own City and Country, but in all places where he was requested, whereby the Church of God exceedingly increased: Many also of the Donatists frequented his Sermons, took Notes, and carried them to their Bishops, which when they had read, they used to contradict; but they that carried them, either answered them themselves, or else carried their answers to Augustine who with much meekness and gentleness confirmed the Truth, and reselled their Errors.

He also wrote many private Letters to the Bishops and many principal Laymen of the Donatists, admonishing and exhorting them that they would either reform their Errors, or come to a public Disputation: but they, distrusting their own cause, would never write back to him again, but being enraged with anger, used to exclaim against, and both publicly and privately to rail upon Augustine as a deceiver of souls, and that as a Wolf he ought to be slain in defense of the Flock, and without all shame, neither fearing God nor men, they proclaimed that whosoever would murder him should without all doubt have all their sins remitted unto them.

These Donatists had in their Churches a perverse and violent kind of men, who went up and down under the pretence of chastity, who were called Circumcelliones; and there were very great numbers of these who were dispersed through all the Regions of Africa: These being instructed by evil Teachers, were so inflamed with Pride, and grew to such audacious boldness, that many times they neither spared their own nor other men, requiring them to do things against all right and reason; and if any one opposed them, he was sure either to be soundly beaten, or basely murdered by them, they being usually armed with sundry weapons, raging up and down through Villages and Countries, having no fear to shed blood. But whilst the Word of God was diligently Preached, and Peace was endeavored to be held with these haters of Peace, they committed many acts of hostility: And whilst the Truth was made known against their Erroneous opinions, they which were Lovers of Truth shunned their society, and endeavored to preserve the unity of Truth in the bond of Peace. Hence it came to pass that these men, seeing their number to be deminished, and envying the increase of the Church, being incensed with extreme anger, raised intolerable persecutions against the true members of Jesus Christ, often setting upon the godly Ministers both by night and day, and many times robbing them of all they had; and not contented therewith they often murdered them: and often threw Lime and Vinegar into their Eyes to blind them: for which cause these Rebaptizing Donatists grew hateful to their own Disciples: So that (through God's mercy) the Word of God prevailed the more in Hippo by the Ministry of Augustine and his Colleagues: and the fame thereof spreading abroad, many Cities sent to choose their Bishops out of that Society, which exceeding • y conduced towards the furtherance of the Peace of the Church. He Preached and writ also very learnedly against the Donatists, Pelagians, and other Heretics, whereby the African Churches recovered their ancient splendor. He went not so willingly to a Feast as to a conference to reduce any that erred. He would not receive gifts to the Church from those which had poor kindred of their own.

Augustine's Books also being dispersed, and some of them translated into Greek, and sent beyond-Sea into the Eastern Churches, were means of very much good. But these things so much the more enraged the Circumcellions, insomuch as when Augustine went abroad to Preach to and visit his Churches, which he frequently used to do, they often lay in wait for him by the way to have murdered him, and had certainly one time effected it, but that the person who was his guide, by a special Providence of God mistook his way, and so led him by a By-way to the place, whereby he escaped their hands, as afterwards came to his knowledge, for which he praised God as his only deliverer: But these men in the mean time neither spared Ministers nor Lay-men. One notable example we have of their wickedness which is not be passed over in silence: One of Augustine's Society being called to be Bishop at Calamen, was very careful to propagate the Truth, and to beat down Heresies: but whilst he was going from Town to Town about this business, he fell into the hands of the Rebaptizing Donatists who lay in wait for him; these men took away the Beasts both from him and his company, and all their necessaries, beating the Bishop very cruelly: Hereupon the Proconsul being made acquainted with it, sent for Crispin the Bishop of the Donatists in that place, and set a fine upon him according to the wholesome Laws made against Heretics. But Crispin denied himself to be an Heretic; whereupon a Disputation was appointed at Carthage between these two Bishops, which was to be in the presence of Augustine, and the Eyes of all Africa