Ancient Glossary bearing the Name of John at the head of it he speaks of Pope John who was not raised to the Papal See till towards the end of the year 872. And â—f those Verses be his 't is like he was then come back into France about the year 874. f He seems not to be the same with Johannes Scotus Abbot of Etheling The Reasons which induce me to believe that our John Scot was not the Abbot of Etheling are these First That the Abbot of Etheling was an East Saxon a Saxon of Germany or at least of Essex and John Scot an Irish-man Secondly The first was called into England by Alfred and came thither with Grimbaldus after the year 880 whereas John Scot wiâ—hdrew from France into England upon a Disgust and died before the year 875. Thirdly The Abbot of Etheling was both Pâ—iest and Monk which we do not read any where of John Scot and he was himself so far from owning it that he calls himself only Servus or extremus Servorum or extremus Sophiae Studentium But 't is certain that he lived at Court as appears by the Epistle sent him by Pardulus and by his Preface to the Book of Predestination Fourthly The Abbot of Etheling was slain by some Assassins in his Abbey-Church towards the year 895. being then a strong Man and one that could â—eâ—end himself as Asserus avers it who relates his Death and says That he stood in his own Defence quod bellicosae Artis non expers esset whereas our Scot was dead long before but put the case he had lived till then he could not then be a strong Man or able to make any Defence Fifthly William of Malmesbury makes a Distinction of those two Johns but he mistakes in his Supposition that they were both called into England by Alfred Asserus a Contemporary Author makes mention but of one Scot called into England by Alfred He seems not to be the same with Johâ—nnes Scotus Abbot of Etheling who was Grimbaldus his Companion and Master to Alfred One of the Principal Works of Johannes Scotus Erigena was his Treatise concerning the Body John Scot his Book concerning the Body and Blood of Christ. and Blood of our Saviour Which Book is lost unless it were that which bears the Name of Ratramnus the Improbability whereof we have sufficiently proved In that Treatise he asserted that the Sacraments of the Altar were not the real Body and Blood of Christ but onely a Remembrance of both This Doctrine he did not fully explain But if we may give credit to Asselin that was the Drift of it The Book was Dedicated to Charles the Bald who had commanded him to Write on this Subject And Berengarius quoted this Author as one that had Taught the Doctrine he had stood for wherein his Adversaries did not contradict him But they condemned the Book of John Scot as containing Berengarius's Error and it was attainted for that Reason by the Synods of Vercelli Paris and Rome by which means it might come to be lost It was Written against by Aldrevaldus a Monk of the Abbey of Fleury who mustered against it a Collection of Passages out of the Fathers inserted into the 12th Volume of the Spicilegium John Scot Writ moreover two Books about Predestination Five Books of Natures or about The Books of Natures by John Scot. the Division of Natures and a Book of Vision We have already spoken of his Books of Predestination The Five Books of Natures are Written by way of Dialogue and in the same Style that is after a Scholastick abstruse manner The Natures he divides into four Kinds one that creates and is uncreated another that creates and is created a third that does not create and is created and a fourth which neither creates nor is created In the three first Books he treats of the three first Kinds of Nature and in the fourth and fifth he explains the Return of the created Natures into the Nature uncreated In the Second Book he handles the Controversie betwixt the Greek and Latin Churches about the Pricession of the Holy Ghost He tells us That God has created in his Son from all Eternity the Promogenial Causes of all Things the Goodness by himself Essence by himself c. That the World was Created after Man had sinned and that if Man and Angels had not sinned God would have created no Sensible and Material World He asserts That our Saviour's Manhood was perfectly changed into his God-head after his Resurrection That the Malice and Punishments of the Infernal Spirits shall cease one day and come to a period That after their Fall they were cloathed with Aereal Bodies That the Damned shall enjoy all Natural Comforts That all Creatures whatsoever shall be at last Transformed into the Humane Nature That our Bodies shall be turned into our Souls at the Day of Resurrection And Lastly That all Things shall be converted into their Primogenial Causes and return into God So that as before the World was Created there was no Being but God and the Causes of all Things in God so after the end of the World there will be no Being but God and the Causes of all Things in Him These Books which are in Manuscript in the Library of S. Germain des Prez were Printed at Oxford in 1681. The Book of Vision doth still remain a Manuscript Father Mabillon has found one in a Monastery near S. Omar and says That John Scot Argues in that Book about the very same Question which is debated in the 30th Letter of Lopus Abbot of Ferrara John Scot Translated into Latin the Works Fathered upon S. Denys the Translation whereof he Dedicated to Charles the Bald. Pope Nicholas I. Writ to that Prince about it and desired it of Joh. Scot ' s Translations him Anastasius the Library-Keeper having perused it found he had followed his Author too close and that he had not taken a sufficient care to shun Obscurity This Work with Anastasius his Letter is in a Manuscript of the Library of the Jesuits-Colledge at Bourges and part of it has been Printed with S. Denys his Works at Colen in 1536. Scot has also Translated some Comments of Maximus upon the Books of St. Denys and his Translation of Maximus his Comments upon S. Gregory Nazianzen was Printed at Oxford in 1681. Trithemius makes mention of a Commentary upon St. Matthew's Gospel and of a Book of Offices composed by John Scot. What we have hitherto said of John Scot is a sufficient Proof that he had some Tincture of Learning and that he was skilled in Logicks and Metaphysicks But it is plain on the other side that he had a Thwarting Disposition that he was but a weak Arguer and a sorry Divine To Conclude what relates to the Subject Matter of this and the foregoing Chapter all we Paschasius his Works have to do is to speak of the Works of Paschasius Ratbertus upon which we have been
it afterwards doth at first justifie the Old Testament shewing That it agreeth exactly with the New in the History Morals and Allegories and that the Church puts such a sense upon it which the Manichees themselves cannot condemn He overthroweth the Manichees Principle proving That we must Believe before we Know. To this end he supposes certain Persons having no Religion and seeking to be instructed in the True to be like those who should enquire after a Master to teach them Rhetorick or Philosphy Afterwards he observes That the only Party which these Persons are to embrace at first is to side with those who are commonly and generally approved That it is great Rashness in those who are incapable of themselves to judge of things to depart from the Common Voice to preferr the Judgment of some particular Men before that of the Multitude So that it is most rational since one Party or other is to be embraced to side with the Catholick Church especially because it forbids not those that come into her to enquire after the Truth It saith indeed That we ought to Believe But it hath an Authority so to St. Augustin Tom. VIII do for no Man can Believe but he must be persuaded That He in whom he believeth is worthy of Credit and this makes the difference betwixt a VVise and a Credulous Man But had it not been better to give convincing Reasons of Things No for all Men are not capable of Reason and some things cannot be understood without the help of a Divine Light It is very dangerous to follow those who promise to make us comprehend all things because they often boast of knowing what they are ignorant of and often make us believe so too And very shameful is that Condition for Two Reasons First Because such a Person takes no more Pains to learn being falsely persuaded of his Knowledge And Secondly Because that an inconsiderate readiness to judge of a thing is a Mark of a weak Understanding Reason makes us apprehend things Authority makes us believe but Error persuades us to affirm rashly that which is false Upon these Principles St. Augustin proves the Necessity of Faith in Matters of Civil Life as much as in Matters of VVisdom For in the first place the VVhole of Humane Society is grounded upon the Belief of some certain Things As for Example The Honour we render to our Parents is grounded merely upon our Belief That they are the Persons from whom we received Life Secondly There is no getting of VVisdom without consulting with VVise Men. But how shall we know these VVise Men except we trust Others For unless we are VVise our selves we can never know True VVisdom VVherefore we must Believe to seek after Religion For did we not believe that there is such a thing why should we seek for it All Hereticks own that we must believe in Jesus Christ But what Motives have we to believe Jesus Christ's Authority Are they not the same with those that make us believe the Church Are they not the Miracles the Sanctity both of the Doctrine and of the Morals the Publishing of the Gospel the Blood of Martyrs and some other Proofs of this nature which establish the Authority of the Church no less than that of Jesus Christ Therefore St. Augustin concludes thus Why should we make any difficulty to throw our selves into the Arms of that Church which hath always maintain'd her self by the Succession of Bishops in Apostolick Sees in spite of all the Endeavours of Hereticks condemned by her or by Peoples Faith or by the Decisions of Councils or by the Authority of Miracles It is either a matchless Impiety or a very indiscreet Arrogancy not to acknowledge her Doctrine for a Rule of our Faith For if the Spirit of Man cannot attain unto Wisdom and so to Salvation but by Faith directing our Reason is it not to be Ungrateful and neglect the Succour proffered by God to resist so weighty an Authority And truly if any Science though common and easie cannot be learned without a Teacher it is Presumption in the highest degree to refuse to learn the Sence of the Sacred Books from those that understand them and to condemn them without hearing what they say After this First Book against the Foundation of the Manichaean Heresie St. Augustin composed the Book Of the Two Souls against one principal Error of those Hereticks asserting That there were Two Souls in each Man a Good one of a Divine Substance the cause of all that is Good in us and an Evil one of the nature of Darkness proper to the Flesh which is the Principle of all disorderly Motions and of all the Evil that we doe St. Augustin proves in this Book First That the Soul being a Spirit and Life is more perfect than Corporeal Light which the Manichees believe to come from God Secondly That there is no Nature or Substance naturally Evil and that Evil consists only in the Abuse of our Liberty Some Passages in this Book attribute much to Free-Will nay there are some which may not agree well with the Doctrine of Grace and of Original Sin which St. Augustin correcteth in his Retractations There was at that time in Hippo a Priest one Fortunatus a Famous Manichee who had seduc'd many Inhabitants of that City The Catholicks engaged St. Augustin in a Conference with him What was said on both Sides was set down in Writing by Notaries and that Act preserved among St. Augustin's Writings The Dispute lasted but two Days and the Questions that were disputed about were of Nature and the Original of Evil. St. Augustin affirms That Evil proceeds from the Abuse of Free-Will The Manichee pretends That there is an Evil Nature Co-eternal with God In the first day's Conference the Manichee defended himself well enough but he could not Answer St. Augustin's Objections next day and was obliged to say That he would conferr about them with the Heads of his Sect. The Shame of being Confuted in that Conference obliged him to leave Hippo. This Conference is dated the 26th of August under the Second Consulship of Arcadius and Rufinus in the Year 392. About that time St. Augustin met with some Works of one Adimantus who had been a Disciple of Manichaeus written against the Law and the Prophets which he affirmed to contain things contrary to the Precepts of the Gospel and of the Apostles He undertook to Answer the Objections of that Heretick and to Justifie the Agreement betwixt those Passages of the Old and New Testament which he had produced as being contrary This Book is of the Year 394. St. Augustin having refuted the Disciple undertakes the Master and Answereth the Letter which he called The Epistle of Foundation shewing That Manichaeus set forth in it nothing but Falshods and Absurdities He lays down at first the Reasons for his adhering to the Church in these Terms Not to speak saith he of that Wisdom and Understanding which few Men
Manners ibid. they are condemned 247. Council of Constantinop'e under Flavian 219. Council of Ephesus under Dioscorus the unjust Proceedings of that Council against Theodoret 77. Council of Chalcedon its Authority 102. the History of things that preceeded it and for what it was called together 218 c. Council the absolute Authority of a general Council 99 Council of Ephesus History of this Council 196 c. An History of what passed after it until the Bishops returned to their Diocesses 200. the trouble consequent upon it 201 c. the Negotiation for Peace and its conclusion 205. several opposed 207. they were banished and expelled 210. the renewing of the Contest between the Aegyptian and Eastern Bishops ibid. who called it 212. who was President 213. Objections against this Council answered ibid. Councils Provincial the Decree of the Council of Ephesus for the holding of Provincial Councils revived in the Council of Chalcedon 241. Concupiscence is an effect of Sin 13. cannot be eradicated in this Life ibid. Concubine Concubines and Wives forbidden 85. it is a virtuous action and not Adultery to forsake them ib. Confession it ought to be made to a Priest in private and Sinners ought not to be obliged to confess in publick 104. How such as confess their Sins are to be dealt with 185. Confession of secret sins ibid. Constantine or Constantius a Priest of the Church of Lyons the Author of the Life of S. German Bishop of Amisiodonum 144. Constantinople the raising of that See 76 77. the Prerogatives of that Church opposed by S. Leo 96. the rights granted to the Church of Constantinople by the Council of Chalcedon notwithstanding the Opposition of the Popes Legats 241. a Council held in this City in 459. against Simony 248. S. Cornelius Bishop of Imola 119. Causin the President his Translation of Theodoret into French with a Learned Preface 64. Creation of the first Man what the Breath of Life is which was inspired into him by God 32. how he was made in the Image of God ibid. how he became mortal ibid. Creed what we are to understand by the Quick and the Dead in the Apostles Creed 4. a Rule of Faith 14. It is not permitted to make a new Creed nor add any thing to the Nicene Creed 200 226 232. S. Cyril Patriarch of Alexandria for what and by whom reproved 7. his Life and Writings 27 c. Gennadius judges amiss of S. Cyril 156. he opposes Nestorius 191 c. wrote against him to Rome 193. condemned him in a Synod of Egypt 194. was present and presided in his own name in the Council of Ephesus See the History of the Council particularly p. 213. and the foll about the Presidency He was condemned by the Eastern Bishops though absent from the Council V. History of the Council of Ephesus He was apprehended by the Emperors Order but at length dismissed and sent into his Bishoprick ibid. S. Cyril's Doctrine justified 215. his Chapters ambiguous 216. his Disposition 34. his Death ibid. D. DAmiata a City of Egypt 2. Daniel an Abbot 11. Dead Ceremonies used at their Interment 190. Prayers for them how used ibid. Deluge the cause of it 139. Demetrias the Epistle to Demetrias whose 136. Devils their Nature corporeal according to Cassian 12. they cannot constrain or force the Soul of Man to sin ibid. they know not Man's thoughts but only guess at them 11. where we may communicate with Persons possessed 12. they are not Sinners in their Nature 71. Dionysius Books falsly attributed to him 188. Desert a fine Description of a Desert by S. Eucherius 117. Diviners Excommunicated 248. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Explication of it 4. Deaconness none to be Ordained until they be 40. Years old 241. Deaconnesses their Ordination allowed and defended 245. Deacons are the Bishops Eye 6. not to be put to publick Penance 84. not subject to the Law of Continence ibid. what respect they owe to the Priests 247. when obliged to Caelibacy 245 248. Diapsalma what it is 60. Dictinius his Books forbidden 93. Diogenes his Ordination by Alexander Bishop of Antioch though he had two Wives 77. Dioscorus Bishop of Alexandria Theodoret's Enemy 76 c. Discipline of the Church Canons about it 85 c. Divorce not allowed but upon the account of Adultery 7. Domnus Bishop of Antioch a Defender of Theodoret 56. History of him 237. The Action of the Council of Chalcedon about Domnus ibid. c. Donatus a Novatian Bishop converted with his People 83. Donec until explained 4. Dorotheus Bishop of Martianople a Bishop of the Nestorian Party deposed in the Council of Ephesus and thrust out of Constantinople the number of his Letters 44. V. the History of the Council of Ephesus Dorotheus a Monk 101. Dorus Bishop of Beneventum 94. Dracontius a Spanish Priest a Censure upon his Poem 142. E. EClane a City situate between Campania and Apulia 38. Easter the Day when it ought to be kept 53. the fittest time of administring Baptism 93. the Differences about the Feast of Easter in the Year 455 99 101. Differences about the Day on which the Easter ought to be celebrated 157. Edesius a Poet 112. Election a new way of electing Bishops 247. Ember-Week why appointed 109 c. Emperors called Bishops by some Councils 98. Evagrius the Author of a Dispute against a Jew 153 a different Person from Evagrius Ponticus ibid. The Eucharist the Vail that covers the Eucharist covers the Body of Jesus Christ 6. It is the Body and Blood of Christ 19. the Ceremonies used at the Celebration of it 189. Qualifications necessary for receiving of it 186. S. Eucherius his Life and Writings 117. his Style and Genius ibid. his Death 118. the Books that go under his Name are not his ibid. S. Blandina's Sermon is apparently his 119. S. Eucherius another holy Man of the same Name different from the Bishop of Lyons 118. Eudocia the Empress her Writings 142. a remarkable accident concerning her 143. Eugenius Bishop of Carthage his Confession 154. Euphemius Patriarch of Constantinople his Endeavors to reunite with Gelasius 175. Euphronius Bishop of Augustodunum 85. S. Euprepius a Monk 40. Eusebius Bishop of Damiata reproved by S. Isidore of the same City 7. Eusebius a Monk 66. Eusebius Bishop of Ancyra 76. Eusebius Bishop of Milan 96. Eusebius a French Bishop Author of a great Number of Sermons 118. Eusebius Bishop of Dorylaeum the Accuser of Eutyches was condemned by Dioscorus but absolved by the Council of Chalcedon V. the History of the Council of Chalcedon an Enemy to Nestorius 41. his Petitions 138 Eusebius the true Author of the Sermons attributed to Eusebius Bishop of Emesa 118 119. Eustathius his Translation of S. Basil's Homilies 153. Eutherius of Tyana his Writings 44. his opposition to the Peace 208. he yielded at last V. the Council of Ephesus Eutrychius the Praefect Eutropius a Priest a different Person from him that made the Abridgment of the History his Letters 153
there would be no other credible â—…ess of the trâ—… of this business the Fathers having talked of them only upon the relation of these Authors Secondly these Criticks pretend that this History does not in any manner agree with the Chronology of those times and they demonstrate it thus All those Authors say they who speak of this subject 〈◊〉 that it was Demetrius Pâ—aâ—ereus who had â—een formerly a great Man at Athens that took the pains to make the Jews come to translate the Books of the Bible and in the mean timâ— they pretend that this Version was composed under the Reign of Ptolomy Philadelphus Now Demetrius could not be in reputation under Ptolomy Philadelphus nor could he be alive at that time when they suppose that this Version was made For it is certain that Demetrius lived in Egypt under the Reign of Ptolomy the Son of Lagus and that having counselled this Prince to name for his Suâ—… the Children which he had by Eâ—ridice he incurred the disgrace of Ptolomy Philâ—…s who â—â—nished him the Court immediately after the death of his Father and ordered him to be kept close in a certain Province where he died soon after as Hermippus cited by Diâ—genes Lâ—ertâ—â—s testifies All which makes it evident that in the first place Demetrius was never in any credit with Pâ—â—lomy Philadelphus and consequently that he was not Supervisor of his Library nor ordered to bring the Jews to translate the Bible Secondly that the Version of the Septuagint being made as we are obliged to suppose some years after the beginning of Philadelphus's Reign Demetrius could not be employed in that affair since he was dead before 'T is commonly answered that Ptolomy Philadelphus reigned some time along with his Father as 't is observed in Eusebius's Chronicon and that in this time he took care of the Library and got the Version of the Bible to be made 'T is likewise urged that this is the reason why some Authors place this Translation in the time of Ptolomy the Son of Lâ—gus and others in the time of Ptolomy Philadelphus But in my Opinion this answer does not clearly remove the difficulty since Aristeas and Josephus tell us in express words that it happen'd under the Reign of Ptolomy Philadelphus and that he was the King who took so much care â—o compleat his Library without making the least mention of his Father 'T was to him alone that Demetrius address'd himself to procure his Letters to the Jews he was the only Man that wrote them In a word all Authors who say this matter happen d under his Reign speak not one word of Ptolomy the Son of Lâ—gus and those that affirm that it happen'd under the first Ptolomy don't mention a syllable of Philadelphus Vitruvius in the Preface to his 7th Book tells us that Ptolomy Philadelphus made a Library in imitation of the Kings of Pergamus and that Aristophanes an Athenian Grammarian was his Library Keeper from whence it follows that Demetrius never managed that Office and that the Library was not begun till after his death For that King of Pergamus in imitation of whom Ptolomy Philadelphus erected his Library was Eumenes who could not possibly do it till after the death of Demetrius and therefore Suidas says the Version of the Septuagint was not made till the 33d year of the Reign of Philadelphus and he observes that Zenodotus was his Library Keeper This still discovers another contradiction in Chronology that is to be found in Aristeas's and Josephus's Narration for they say that the Seventy came into Egypt when Ptolomy made a solemn Festival occasioned by a Naval Victory which he obtained over Antigonus This Sea-Fight ought to be the same which Diodorus mentions in his 20th Book and happen'd in the third year of the 118th Olympiad Now at that time Demetrius was not come to Egypt where he came not till after the death of Cassander which happen'd in the second year of the 120th Olympiad according to the Testimony of Hermippus And though one should still maintain that he came thither at that time yet it is certain that Eleazer was not then the High Priest since according to Eusebius he did not begin to be so till the 123d Olympiad They observe also another Solecism in Chronology and that is in the Epistle attributed to Demetrius by Aristeas For Hecatâ—us of Abdera that was Demetrius's Contemporary is there cited as a Man that had been dead a long while ago Thirdly 't is urged against the truth of this Story that it is notoriously full of the fictions and inventions of the Hellenist Jews It is supposed there that Eleazer chose Seventy two Men by taking six out of every Tribe Now all the World knows that at this time some of the Tribes were not to be found there as having been carried away out of Judea by Shalmanezer after the taking of Samaria To this it may perhaps be replied that there were still remaining amongst the Jews some Persons descended from all those Tribes that were concealed in the Tribe of Judah but that Eleazer should find just Six and no more in every Tribe who were able to do such a business seems as they say to look a little too fabulous It is certain says a modern Critick that if we reflect a little upon the History of Aristeas and read it with never so little Application we shall be convinced that an Hellenist Jew wrote this Book under the name of Aristeas in favour of his own Nation The Miracles that are related there and the very manner in which it is written give us a true Idea of a Jewish Genius which always and especially at that time delighted to publish Forgeries that contained scarce any thing but extraordinary things He tells us that some Persons having formed a design to Translate these Sacred Volumes were deterred from their bold resolution by a signal punishment from Heaven that Theopompus having determined to insert some part of their Law into the body of his History became mad That the same Theopompus having pray'd to God during the intermission of his Distemper to discover to him the cause of this unfortunate accident God answered him in a Dream that it happened to him for his great presumption in endeavouring to make common those sacred things that ought to be kept private and that he was restored to his former health after having desisted from this Enterprize We read in the same place that Theodectus a Tragick Poet lost his sight for having presumptuously attempted to insert a passage of the Bible into his Works but that he recovered his sight upon acknowledgment of his fault and begging pardon of God After all the Authors of the Books attributed to Aristeas and Aristobulus say nothing but what is great and pompous and extraordinary Aristeas for example does not content himself with saying that the Seventy carried a Copy of the Law but he adds that they brought one written in Characters of Gold He
all Brethren by the Right of Nature but because we all acknowledge One and the same God for our Father because we have all one and the same Spirit which sanctifies us And lastly because all things are common among us but our Women Our Feasts are called Agapae that is to say Entertainments of Love and Charity They were not Instituted for debauched Parasites but for the Entertainment of the Poor being assured that God has a more especial Regard for them And if the Reason of the Institution of these Feasts is wholly Sacred the Consequences of them are equally so There is nothing here to be seen that is any ways contrary to Civility and Modesty They do not sit down at Table till they have refreshed and nourished the Soul by Prayer they eat no more than what is necessary to suffice Nature and they drink no more than what is fitting and convenient for chaste and regular Persons they take care not to glut themselves so as to hinder their rising in the night to worship God They discourse of such things as are profitable because they look upon themselves as in the Presence of God who is a Witness of every thing that we say The Supper is concluded with Prayer and they do not break up in a Tumult or Disorder but they retire regularly and with great modesty as it is not hard for such Persons to do who take greater care to nourish their Souls with that holy Discipline in which they are instructed than their Bodies with the Victuals which they eat After having thus described the Assemblies of the Christians he shews that those Calamities and Misfortunes which happen in the World are unjustly attributed to them as if they were the cause of them He maintains that 't is these are the Men who divert and prevent them and that they are very far from being any ways the occasion of attracting them He concludes by proving that we admire those Virtues in the Philosophers which are discernable in a much more excellent and higher Degree in the Christians The Two Books to the Nations are almost of the very same Subject with the Apology And Tertullian repeats therein the greatest part of the things which he had said before in his Apology but he puts them in another Order explaining and enlarging upon them So that the difference between these two Books is this that the first is written with Heat and without much Study and the second is a Methodical Treatise and composed with great Consideration The Second Book to the Nations was written against the false Gods of the Heathens wherein he gave an exact Account of the Deities of the several prophane Religions and shewed how exceedingly foolish a thing it is to own them but this Book is so imperfect and there is so little Coherence in all that we have extant of it that it cannot be of any great advantage to us In the Book of The Testimony of the Soul he enlarges upon one Proof for Religion which he had advanced before in his Apology that the Soul does naturally and even against its will acknowledge that there is but one God and that there is another Life after this He proves it by those Notions which Nature hath inspired into us and which are so deeply engraven in our Minds that nothing is able to efface them So that they often come from a Man when he thinks of them the least As when one says without any reflection God grant it what pleases God God help me good God c. Expressions that manifestly suppose that the Soul is penetrated with the knowledge of a God as the Fear which we naturally have of Death the desire of leaving behind us a Name to Posterity and that Compassion which we have for the Dead do evidently suppose that there is another Life after this Now these Notions being natural to the Soul and to be found in every Body it must necessarily follow that they come from God And this is the Subject which Tertullian enlarges upon very ingeniously in this little Treatise The Book to Scapula was composed to dissuade the Governour of Africa from the Persecution which he had raised against the Christians He begins by representing to him that the Christians rather wished for Martyrdom than feared it and that therefore it was not out of any Apprehension he had of them that induced him to direct this Discourse to him but the earnest Desire which he had for the Salvation of the Heathens because the Religion of the Christians obliges them to love their Enemies and to endeavour to convert them from the Error wherein they are at present He afterwards tells him that the Christians adore that God whom Mankind knows by Nature he represents to him that it ought to be left to the free Direction of Men to embrace that Religion which seems to them to be most agreeable to Truth That another Man's Religion does neither hurt nor good to any body That it is not an Act of Religion to constrain Men to embrace a Religion which they ought to chuse voluntarily This must be owned to have been a great piece of Ingenuity in a Doctor of Sorbon when the Persecution of the Hugonors was at the height in France Non est Religionis cogere Religionem quae sponte suscipi debet non vi He adds that the Life of Christians is unblameable that they pay an entire Obedience to the Emperors that they were never found engaged in a Party with the Rebels They are says he Enemies to no Man and least of all to the Emperor very well knowing that it is their God who has established him they love honour and respect him most heartily wishing his Preservation and that of the Empire as long as the World shall continue We therefore honour the Emperor after that manner which is lawful for us and which only can be of advantage to him that is to say as a Man who is next under God and who has received from God every thing that he has We likewise offer Sacrifices for his safety but they are the Sacrifices of Prayer For God does not stand in need of Incense nor of the Blood of Victims After having thus vindicated the Christians from the Crime of High-Treason he dissuades Scapula from the Persecution against Christians by the Examples of those who have been punished for persecuting of them and likewise by the Examples of those who have had so much moderation as to permit them to enjoy their Liberty and Tranquility And these are the Books written by Tertullian in defence of the Christian Religion against the Gentiles There is but one Book of his against the Jews wherein First he proves that the Law of Moses and its Ceremonies were established but for a time and that they were to cease at the coming of Jesus Christ. And Secondly that the Messiah expected by the Jews and foretold by the Prophets is already come and that this is Jesus
Marcionites who admitted of several Principles for the explaining the Cause of Evil and that of the Valentinians who made Matter Eternal Which agrees with what Eusebius says in his History that Maximus composed several Volumes concerning that famous Question among the Hereticks From whence comes Evil And to prove that Matter is a created Substance for though there are other things discoursed of in this Dialogue yet these are the two Principal Heads Nevertheless as the Passage which is related by Eusebius and in the Philocalia does not agree exactly with what is in this Dialogue and that the Names of Origen and the other Disputants are not there to be found 't is likely they were added after the Death of Maximus and Origen There are likewise in this Dialogue some Things which might give occasion to conjecture that it is more Modern than any of these Authors For it having been objected in the First Part that the God of the Creation who has the Hearts of Kings in his Power must of necessity by a wicked God since he suffered the Christians to be persecuted He answers These pitiful Shifts which you make might have had some probability in former times and there might have been some necessity then of returning an Answer to them which might have been done very easily But now we have a Religious Prince what have you to say Will you say that it is another God who rules his Heart since this Godly Prince governs us much better then the others and yet after a quite contrary manner for he establishes what the others would have destroyed he overthrows the Images and Temples which the others honoured Which shews that this Dialogue was composed in Constantine's time for to say that this is to be understood of Philip is to affirm a thing of which there is no likelihood because supposing that he was a Christian of which we are not assured it was most certain that he did not make Profession thereof and we cannot say of any Emperor before Constantine that he overthrew Idolatry and destroyed Temples and Idols So the most probable Opinion is That this Dialogue was composed in the beginning of the Fourth Age by one of Origen's Disciples who has inserted Maximus's Dialogue into his Discourse Besides there is another Reason not to attribute it to Origen which is taken notice of by Hüetius which is that we find some Notions that are very Orthodox and quite different from Origen's Errors concerning the State of Innocence Man's Body the Soul and the Resurrection who has introduced Origen in this Dialogue defending the Churches Cause and therefore has given it Origen's Namâ— as Cicero gave that of Laelius and Cato to his Books of Friendship and Old Age. But we must reckon amongst the Supposititious Books two different Commentaries upon Job Printed in Latin under Origen's Name the first divided into three Books which concludes about the middle of the third Chapter of Job We do not certainly know whether it was composed in Latin or whether it was translated from the Greek cc Whether it was composed in Latin or whether it was translated from the Greek Erasmus Aubertin and Cook are of Opinion that it was Latin because the Phrase and Manner of Expression is Latin but this might proceed from the Interpreter That which makes it believed that the Author was rather a Greek is the Prologue which is in the Interpreters Name which Erasmus rejects as Supposititious however 't is certain that it was not written by Origen dd 'T is certain that it was not written by Origen He says some things contrary to what Origen affirms For Example in the Second Book he says that Jesus Christ preached three years and a half and Origen in his Book De Principiis Cap. 2. and Hom. 32. in Lucam says that he preached but a Year and odd Months but by some other Author who lived since the Time of Arius ee But by some other Author who lived since the time of Arius He calls the Church that believes the Trinity a Sect and a Heresie He rejects the Word Trinity and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He commends the Martyr Lucian who died a long time after Origen and whom the Arians extolled as their Patron Upon which Arius calls Eusebius of Nicomedia Collusianita And this sufficiently shews how grosly they are mistaken who have attributed these Commentaries to S. Hilary and one that was an Arian himself The other Commentary upon the Book of Job translated by Perionius from a Manuscript of the King's Library is also by an Arian ff The other Commentary upon the whole Book of Job is also by an Arian He condemns the Term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and calls the Catholicks Homousiasts He commends Lucian the Martyr and it is different from the First because he makes Moses to be the Author of the Book of Job and the First only makes him to be the Interpreter Whereas Origen in his Sixth Book against Celsus says that Moses wrote nothing but the Pentateuch It is of a different Style from the Treatises of Origen and he confutes those who believe the Stars to be animated which is Origen's Opinion but different from the first though he commends the Martyr Lucian as well as Origen and speaks of the Manichees The four Homilies upon Job which were published under Origen's Name in the first Edition by Genebrard were left out in the second because they are not Origen's no more than S. Chrysostom's to whom they are still attributed It is observed in a Letter prefixed to Erâ—smus's Edition that there were still remaining under Origen's Name some little Notes upon Job which they would not insert in his Works because they appeared to be of a quite different Style and Genius There is in the King's Library a Commentary upon S. Mark ascribed likewise to Origen which is certainly none of his gg A Commentary upon S. Mark ascribed likewise to Origen which is none of his It is of a quite different Style He says he will collect the Opinions of the Ancients In some Manuscripts it is attributed to S. Cyril in others to Victor of Antioch It has been Translated and Published under this Name by Peltanus He cites Origen Eusebius S. Chrysostom Apollinarius and Theodoret and he mentions the Nivatians The ten Homilies upon several Passages of the Gospel collected by Merlinus are all written by others hh The Ten Homilies are all of other Authors than Origen They have been collected in several Places and put into order by Merlinus They are all written in a different Style from Origen's and composed by a Latin Author They have all Designs that are quite differing from those of Origen's Homilies They are full of Quibbles upon Words and of affected Rhetorical Figures which is not to be found in Origen's Works In the First he says That Jesus Christ was born of the Virgin without opening of her Womb The contrary to which is
very different because the Good after their Death are sent into a place of Refreshment whereas the Wicked are thrown headlong into a place where they are Tormented for ever that the first dye to be put into a better state of security and the last to be more severely punished That Sicknesses prepare us for Martyrdom and make us Martyrs of Jesus Christ that for this reason we ought not to be afflicted because they deprive us of the glory of Confession since not to mention that it does not depend upon our selves to be Martyrs and that it is the Grace of God to let us dye with a Will of suffering Martyrdom God will crown us as if we had really suffered it That it would be to no purpose to beg of God that his Kingdom may come if the Captivity wherein we are does still please us That we ought not to bewail those of our Brethren whom God has taken to himself since we have not lost them and they have only gone a Journey before us which we are all to make one time or another That we do in some sort distrust the promises of Jesus Christ if we concern and afflict our selves at the Death of our Neighbours and Friends as if they were no more and that we ought rather to rejoyce that they are passed into a better Life and enjoy a state of repose and tranquillity that will never end At last he exhorts all Christians heartily to wish for the happy day of their Death which will free them from the exile of this Life and give them admission into the Kingdom of Heaven which is their Country where they will be everlastingly in the Company of the Saints and with Jesus Christ. His Treatise to Demetrianus hh After the Death of Gallus and Volusian This Treatise was written during the Plague to shew that the Christians were not the cause of it He there speaks of the late Fall of Kings which is to be understood of the Death of Gallus and Volusian who were killed by their Soldiers a Judge in Africa was likewise composed during the rage of this Pestilence immediately after ii Judge It has been commonly believed that he was Proconsul But the Author of the English Edition has very well observed that St. Cyprian does not speak to him as to a Proconsul and that what he says of him viz. that he often came to him to dispute with him and that he drew several Persons over to his Party is by no means suitable to the Character of a Sovereign Magistrate of Africk the Death of Gallus and Volusian He there refutes a Calumny which the Pagans frequently formed against the Christians for being the cause of those Wars Famines Plagues and other Calamities that wasted the Roman Empire He shews that those misfortunes that daily happen in the World which grows old every day ought to be rather attributed to the Crimes and Impiety of Men and that the Christians were so far from being the occasion of them because they did not adore false Gods that the Pagans rather drew down all these heavy Visitations upon Mankind because they did not Worship the true God and Persecuted those that Worship'd him That all this was the immediate hand of God who to revenge himself for the contempt they shew'd of him and of those that served him punished Men after this rigorous manner and made them feel the weight of his displeasure That the Gods of the Pagans were so far from being able to exercise this Revenge that they were fettered and ill used as I may say by the Christians who ejected them by force out of the Bodies of those Persons whom they had possest That the Christians suffered patiently as being assured that their Cause would be soon revenged that they endured the same Evils which the Pagans did in this World but that they comforted themselves because after their Death they should possess everlasting Joy whereas the Pagans at the day of Judgment would be condemned to everlasting Torments He exhorts them at last with great zeal and ardour to quit their Errors and to repent of them while they are in a condition to do it because after this Life is once over there is no room for Repentance and afterwards the Satisfaction is useless since it is here upon Earth that every Man renders himself worthy or unworthy of everlasting Salvation That neither Age nor Sins ought to hinder any one from suffering himself to be Converted since as long as we are in this World there is still time for us to Repent the Gate of the Divine Mercy being never shut to those that diligently search the Truth Though you were says he at the point of Death if you pray'd to have your Sins forgiven and implored the goodness of God you would obtain remission of your Crimes and pass from Death to Immortality Jesus Christ has procured this favour for us by conquering and triumphing over Death on the Cross by redeeming those that Believe with the price of his Blood by reconciling Man to God and communicating a new Life to him by a celestial Birth Let us follow them all if it is possible and receive this Sacrament and his Sign c. It is probable that the kk The Treatise of the Works of Merey and Alms-giving This Treatise is cited by Pontius by St. Jerome Ep. ad Pamm by St. Austin contr Jul. contr Pelagianos alibi Treatise of Mercy and Alms-giving was writ when St. Cyprian gathered considerable Alms to redeem the Christians who had been taken Prisoners by the Barbarians towards the Year 253. He demonstrates in this Book by several Authorities of Scripture and many Convincing Reasons the necessity of giving Alms he refutes the frivolous excuses and vain pretences used by Rich Men to avoid the doing such acts of Charity and observes that in his time every one brought a Loaf at the Celebration of the Eucharist which was always once a day in the Morning before it was Light and often at Night after Supper St. Cyprian tells us himself in his Letter to Jubaianus that he composed his Book of Patience upon the occasion of a Question concerning the reiteration of the Baptism of Hereticks to shew that we ought to preserve Charity and Patience in all Disputes with our Brethren So this Treatise was composed at the beginning of the Year 256 and St. Cyprian ll He sent to Jubaianus a Bishop Ep. and Jub Teneatur à nobis patienter firmiter Charitas animi Collegii honor vinculum fidei concordia sacerdotii propter hoc etiam libellum de bono patientiae quantum valuit nostra mediocritas permittente Domino inspirante conscripsimus quem ad te pro multâ dilectione transmisimus Pontius mentions it St. Jerome cites it advers Lucif and St. Austin in several places sent it as soon as it was finished to one Jubaianus a Bishop together with the Letter which he writ to him
Spiritual and the Angels are active Spirits whom God makes use of to assist the weakness of Men. In his Commentary upon Psalm 132. he observes That the Woman which anointed the Head of Jesus Christ was different from her that anointed his Feet He takes notice that some have said That it was upon Mount Hermon the Angels descended to have commerce with Women but he rejects this Imagination because we cannot trust those things but to that which is written in the Book of the Law In Psalm 135. he reproves those that are not Attentive to what is Read in the Church In the Comment on Psalm 137. he observes That true Repentance consists in refraining from all those Sins which we know our selves to have formerly committed and in doing them no more In the Comment upon the following Psalm he blames the Ministers of Jesus Christ who addict themselves wholly to the Affairs of this World that they may purchase Temporal Riches He says That we are permitted to hate the Enemies of God that 's to say as far as they are the Enemies of God according to that excellent Saying That we should hate the Vices and love the Persons Upon Psalm 140. he distinguishes Four sorts of Prayer Deprecation Oration Petition and Thanksgiving And he says That it belongs to our Humility to Pray to the Majesty of God to be Pray'd unto it belongs to our Faith to Petition and to our Gratitude to Thank God for his Benefits He describes the Easiness and Danger of offending God by the Sins of the Tongue He observes that the Book of Wisdom which the Latins attribute to Solomon passes among the Greeks and Hebrews for Jesus the Son of Syrach's An infinite number of other Remarks might yet be drawn from these Commentaries but these are sufficient for our Design For if we should give an Account of all the Commentaries of Authors upon the Scripture and all that they contain we should never have done Wherefore we pray the Reader that he would be content with these Extracts which we have made from the Commentaries of St. Hilary which cannot but be too long already 'T is plain That these Commentaries are almost wholly taken out of Origen They contain many Allegories and many Moral Thoughts There is much Wit and Learning observable in them He advertises the Reader often that the Latin does not fully express the sence of the Greek word which also discovers that this Work was taken from a Greek Commentary and that he follow'd the Emphasis of the Greek words the sence whereof the Latin Translator was oblig'd to express St. Jerom calls St. Hilary the Rhosne of Latin Eloquence Latinae Eloquentiae Rhodanum alluding not only to the Country where he was Born but also to the Genius of his Stile which is violent and rapid like the Course of the Rhosne for as this River by the Violence of its Waters carries all before it that hinders its course so St. Hilary ravishes the Mind and Judgment and extorts a Consent by the Vehemence of his Expressions His manner of expressing things smites astonishes overthrows and perswades His Periods are commonly long and intricate which renders him every-where obscure and almost unintelligible in some places He often uses barbarous terms and there are some places in his Works where there is no Syntax He is full of Figures and Antitheses his Reasons though solid yet are much improv'd by the lively and smart turn that he gives them He does not spare his Adversaries but he speaks to Powers and of Powers with an unparallell'd freedom He is partial to none but is a rigid Censor of Manners and a severe defender of the Faith Though St. Jerom says in his Seventh Epistle to Leta That one may read St. Hilary's Works without meeting any thing that is offensive to Piety and Religion inoffenso decurrat pede yet it must be confess'd that there are some Errors and some Expressions which are not agreeable to the Doctrine of the Church One of the principal is his Opinion concerning the Passion of Jesus Christ. He thinks that he had no sense of Pain though he received upon his Body the Wounds and Blows which cause Pain The Schoolmen have endeavour'd to give a good sence to this Expression Some have said with the Master of the Sentences That he does not deny but Jesus Christ felt Pain but he denies that the Pain he had was the Effect of Sin as it is in other Men. Others have said That he does not exclude his Sufferings but the Necessity of Suffering Some have affirm'd That he speaks in this place of the Divinity of Jesus Christ and not of his Humanity But all these Solutions appear to me to be groundless and if one would excuse St. Hilary it might better be done by saying That the words Pain Suffering Fear and Sorrow are not to be understood precisely of the perception that is in the Senses but of the trouble that results from thence in the Soul and Spirit of the uneasiness of Pain or the sensible Commotions of Fear or Sorrow And in this sence it may be said That Jesus Christ had no Pain nor Fear because his Soul continued in a perfect Tranquillity St. Hilary had not very clear Notions concerning Spiritual Beings for in the Fifth Canon of his Commentary upon St. Matthew he says That all Creatures are corporeal and that the Souls which are in Bodies are corporeal Substances He held also an intolerable Error concerning the Last Judgment I do not insist upon some smaller Errors as when in Canon 31st and 32d upon St. Matthew he excuses the Sin of St. Peter when he says in Canon 16th That the Words of Jesus Christ Get thee behind me Satan were not address'd to this Apostle when he affirms in Canon 33d that the Divinity of Jesus Christ was separated from his Humanity at the time of his Death upon Psalm 119. That the Virgin shall be Purg'd by the Fire of the Day of Judgment In Canon 14th and upon Psalm 129th That God created the Soul of the first Man before his Body In Canon 17th That the World shall not continue above 6000 Years In Canon 20th That Moses did not Die and that he shall come again at the Day of Judgment But if this Father had some Errors of this Nature yet it must also be acknowledg'd that he held a very Orthodox Doctrine about the chief Mysteries of Faith He speaks of the Attributes of God in a Sublime and Noble manner He explains the Mystery of the Trinity with wonderful clearness and exactness Every time that he speaks of the Mystery of the Incarnation he uses the most proper terms to express the Hypostatical Union of the two Natures in Jesus Christ. He explains the different Orders of the Angels and their Ministry He makes Happiness to consist in the Vision of God and says expresly That the Good and Evil are Happy or Miserable before the Day of Judgment He thinks that on
number of the Hebrew Letters Afterwards he reckons up the Books of the New Testament which are the Four Evangelists upon whom he has this Observation that St. Matthew wrote for the Hebrews St. Mark for the Greeks St. Luke for the Athenians and St. John for those who penetrate into the most Sublime things He joins with the Four Evangelists the Fourteen Epistles of St. Paul those of St. James the Two Epistles of St. Peter and the Three of St. John and that of St. Jude He concludes with saying that these are all the Books of the Holy Scripture and that all others are Apocryphal In the 34th he describes the Plagues of Egypt In the 35th he turns the Decalogue into Verse In the 36th the Names of the 12 Patriarchs are put in Verse and those of the 12 Apostles In the 37th and 38th he reconciles the Two Genealogies of Jesus Christ by explaining the Opinion of Africanus 'T is a very surprizing thing that he could put this Critical Question into Verse and make all the Names of the Genealogies of Jesus Christ come into Feet and yet he has done it and handsomly enough In the following Poems as far as the 46th he turns some part of the Histories of the Gospel into Verse In the 46th he preferrs a Monastical Life to an Hermetical In the 47th he prays Hellenius to ease the Monks of Taxes In the 48th he exhorts one Julianus a Magistrate to Alms-giving The 49th is written in the Name of Nicobulus the Son who desir'd of his Father that he would send him to some famous Academy to follow his Studies there The 50th is an Answer made in the Name of this Father who exhorts his Son to study The 51st is written on the Name of the Son of Vitalianus to appease the Anger of his Father The 52d is against a lewd rich Man The 53d is a Prayer of St. Gregory as he went into the Fields The 54th is of the Silence which he kept during the time of Fasting Their he describes the Mischiefs which too great desire of Speaking produces and the Advantages of Silence The 55th is a Hymn to Jesus Christ upon the Feast of Easter after he had kept Silence all the time of Lent In the 56th he gives to one Olympias a Woman ready to be Married some very useful Precepts for her good Behaviour in Marriage The 57th is upon his Departure from Constantinople In the 58th he proves the falshood of Humane Vertue and shows That without the Grace of God all our Endeavours are unprofitable to our Salvation Without the assistance of Jesus Christ says he a Man cannot walk in the way of Salvation Therefore we must take heed that we do not attribute to our selves what does not belong to us we must not trust our own strength how enlightned soever we be we must not despise those who appear to be less advanc'd than we in the way of Vertue as if we were nearer the Design and End of our Course He adds many other Reflections very proper to beat down the Pride of Man and to humble him under the Almighty Hand of God The 59th is a bitter Satyr against the Monks who live disagreeably to the Rules of that State tho' they wear the Habit. The 60th is an excellent Prayer in a time of Sickness In the 61st he exhorts Nemesius Governour of Cappadocia to forsake Paganism and embrace the Christian Religion The 62d is a Collection of very useful Christian Thoughts and Maxims for the Conduct of our Lives The 63d is against the Pomps the Ornaments and sumptuous Dresses of Women and particularly he applies himself to condemn their Painting The 64th is an Epitaph upon St. Basil. After this there are several Sentences or Moral Thoughts which contain the principal Offices of Life A Description of Humane Life and several Rules or Maxims of Morality The following Poem is Dogmatical St. Gregory explains the principal Articles of the Christian Religion and he treats of the Unity of God of the Trinity of the Divinity of the Son and the Holy Spirit of the Creation of the World of Angels and Devils of the Nature and Origin of the Soul of the Two Testaments of the Cause and Effects of the Incarnation of Jesus Christ and of the Baptisms of Water and of Blood After this comes a Treatise in Verse upon Virginity many exhortations to his own Soul and Prayers to God There are besides 33 Poems written in Iambick Verse upon different Subjects a Treatise against Apollinarius and some other separate things The Tragedy entituled Christ's Suffering wants very much of the Beauty the Judgment and the Gravity of St. Gregory's Pieces and so 't is not without reason that the Criticks judge it unworthy of him We have in the Second Volume of St. Gregory Nazianzen at the end of his Poetical Works a Discourse of this Saint about Bishops and tho' we have it now only in Latin yet 't is plain that 't is a Translation of a Genuine Treatise of St. Gregory's There he relates after what manner he came to Constantinople and the Troubles he suffer'd there for the Establishment of the Faith he complains of the Ingratitude of the Bishops who forc'd him away from thence and then he gives a very disadvantageous Character of them wherein he represents them either Ignorant and Stupid or Proud and Ambitious or Covetous who think of nothing but heaping up of Riches by all kind of Ways or Hypocrites who under the appearance of Vertue conceal the greatest Immoralities There is in the greatest part of St. Gregory Nazianzen's Letters more Wit Learning and Eloquence than Doctrine concerning Religion and the Discipline of the Church yet there are some of them wherein he pursues some Moral Thoughts with a great deal of Eloquence as in the 17th wherein he reproves Caesarius because he stay'd in Julian's Court The 18th wherein he discourses of the Inconstancy and Frailty of humane Life The 19th and 20th concerning the Reconciliation of St. Basil with Eusebius his Bishop The 22d and 23d are written in the Name of his Father to procure the Election of St. Basil to be Bishop of Caesarea The 26th is about the Calumny that had been raised against St. Basil for his disguising his Opinion about the Divinity of the Holy Spirit The 31st and 32d wherein he complains that St. Basil had made him Bishop of Sasima The 37th wherein he Comforts St. Gregory Nyssen upon the Death of his Brother The 38th to a Lady who would force a Bishop away from his Bishoprick under Pretence that he ow'd her very considerable Sums of Money having formerly managed her Estate The 43d wherein he reproves St. Gregory Nyssen because he applied himself more to the Study of humane Learning than of the Holy Scripture The 55th wherein he declares That he was afraid of all Ecclesiastical Assemblies Because I never saw says he the End of a Council which was happy and pleasant and which did
Cyprian St. Ambrose St. Maximus St. Leo Faustus St. Gregory Alcuinus and Ivo Carnutensis St. Augustin's Sermons are written neither Artificially nor Methodically They are not regular Orations composed of all their Parts They are familiar Discourses spoken without much Preparation Most of them are very short and made up of concise Sentences and Phrases He doth not go to the depth of Points either of Doctrine or Morality as the Greek Fathers do but contents himself to speak of them succinctly and in few words Interrogations Antitheses and Quibbles are almost all the Figures that he beautifies his Discourse withal He doth not assert the Truth strongly nor inculcate it Pathetically but barely proposes it with agreeable Expressions and impresses it with some pleasant Thoughts This kind of Eloquence is much inferior to that of the Greek Orators but it may be that it relished best with the Men of St. Augustin's Age and agreed with the Genius of the Africans who not only admired his Sermons but were moved by them It would not be so now and I question whether a Sermon of St. Augustin's preached in our Pulpits would draw many Auditors Yet it must be confessed That few Latin Preachers are to be compared with him and that if he be much inferior to the St. Basils or the St. Chrysostomes he is much above the St. Maximus's the St. Chrysologus's and several other Latins that came after him I shall not enter into particulars upon his Sermons which were both a tedious and an endless Work The SIXTH TOME THE Sixth Tome of St. Augustin's Works contains his Dogmatical Books upon several Tome VI. Points both of Morality and Discipline He begins with some small Treatises containing Answers to several Questions upon various Subjects The First Is a Collection of Answers to 83 Questions which he resolved after his return into Africa about the Year 388. and which he Collected after he was a Bishop These are the Resolutions contained in those 83 Questions with most of the Principles from whence they are taken I. The Soul is not of its self nor by its self since it is not essentially the Truth II. God did not make Man like himself He is not good by Nature but by Will therefore he must be free III. If a Wise Man's Advice never makes another man worse than he was before Is it credible That God should make Men more wicked IV. What then may be the Cause of Man's Wickedness We must seek for it either in himself or in others or in nothing Consider it well and you will find That the Will of Man is the Cause of his Depravation V. Animals have no Knowledge and therefore cannot be Happy VI. All Corporeal and Spiritual Beings have a Perfection which makes their Essence Evil hath none therefore it is no Being VII Sometimes we confound the Soul with the Spirit and sometimes we distinguish them when the Actions of Man that are common to him with Beasts are attributed to his Soul the Spirit cannot be meant by that term for Beasts have no Reason and Reason is a necessary Adjunct of a Spirit VIII The Soul hath no other Motion besides its Will and its Actions It makes the Body change its place but changes not her self IX Our Senses only acquaint us with those Things that are in a perpetual change Therefore they cannot give us the Knowledge of Eternal and Immoveable Truth X. Whatsoever hath any Perfection cometh from God Bodies have Therefore God is the Author of them XI Jesus Christ was Man but he is Born of a Virgin Who can doubt then of his being come to save both Sexes XII God may be present indeed yet a defiled Soul cannot see him This Notion is not St. Augustin's but an Heathen's called Fonteius who was afterwards Baptized and died a St. Augustin Tome VI. Christian as St. Augustin assures us in his Retractations XIII Man can tame and dress a Beast but do we find that Beasts can do the same to Man XIV If Christ's Body had been but a Phantome Christ had deceived us but he is not capable of so doing XV. The Spirit of Man comprehends it self and knows no infinite Perfection in it self wherefore it is finite XVI The Time past is no more The Future is not yet Every thing is present with God XVII There should be three Causes of a Creature That which gives it a Being That which gives it such a sort of Being and that which gives it a Love to its Being Therefore the Cause of it is a Trinity This Argument is not the most convincing XVIII In Eternity there is neither time past nor to come all is present XIX God is no where and comprehends all things without being the place of any thing for he could not be in a place nor be a place without being Corporeal XX. Since God is the Author of Being he cannot be the Author of what tends to nothing Evil tends to nothing therefore God is not the Author of Evil. XXI The only reason why we need any thing is a defect in our selves God therefore needs nothing XXII Man is wise because he partaketh of wisdom but God is wise through Wisdom it self It is the same in all other Perfections XXIII If any thing should happen in the World by chance then there would be no longer Prudence but there is a necessity of Prudence for all Beings are perfect but can no further be so than as they participate of the Goodness and Perfection of God God and Man are the Authors of all that is done in the VVorld Good and Evil depend upon our own VVills XXIV It was the part of VVisdom to show that the most shameful Death is not to be feared And that 's one of the Reasons for which Christ endured such a one XXV There are Sins of Weakness Ignorance and Malice Weakness is contrary to the Strength of God Ignorance to his VVisdom and Malice to his Goodness Thus whosoever knows what God's Strength and VVisdom are may know which are Venial Sins And whosoever knows God's Goodness knoweth also what those Sins are which deserve to be punished both in this VVorld and in the next This well understood ought to be a Rule whereby to judge what sort of Sinners should be obliged to do Publick Penance though they confess their Sins Yet this Rule is very general and very equivocal XXVI God makes use of the VViâ—ked both to punish and to help Afflictions are an Exercise to the Righteous and a Punishment to the VVicked Rest and Peace corrupt the VVicked and sanctifie the Righteous God makes use of Men to accomplish the designs of his Providence though they know it not VVe act our selves when we follow God's Commandments but in all other things God guides us by the Springs of his Providence and we have no share in the Events XXVII VVe should not ask why God would create the VVorld that were to seek after a Cause of that which is the
of it self a good Thing but one of those good Things which we should not look after but in order to a greater Good or to avoid a great Evil. That before Christ the most Continent might marry to multiply that People from whom the Messiah was to be born but now as many as are able to contain do well not to marry That for this Reason Men were permitted formerly to have several Wives and never Women to have several Husbands but now no Man is to have more than one Wife That the Gospel-Purity is so great in this Point That a Deacon was not to be ordained who had ever had more than one Wife He approves their Opinion who understand this Maxim in its whole Extent and without Restriction as St. Jerom doth by excepting those who contracted a former Marriage before Baptism For saith he Baptism doth indeed remit Sins but here the Question is not concerning a Sin And as a young Woman that hath been defiled when she was a Catechumen cannot be consecrated as a Virgin after Baptism even so it hath been thought reasonable that the Man who hath had more than one Wife whether before or after Baptism should be looked upon as wanting one necessary Qualification for Orders In answer to Jovinian's Objection he distinguishes the Habit from the Action of Vertue This being Premised he saith That the old Patriarchs had an Habit of Continency but did not practise it because it was not convenient to do it in their time and so when the Question is put to a Man that is not married Are you more perfect than Abraham he ought to answer No but Virginity is more perfect than conjugal Chastity Now Abraham was endu'd with both these Vertues for he had the Habit of Continency and exercised conjugal Chastity He adds That Persons are to be distinguished from Vertues One Person may have one Vertue in a higher Degree than another and yet be less Holy because he hath not other Vertues in the same Degree Thus a disobedient Virgin is less to be esteemed than a married Woman with the Vertue of Obedience Last of all he exhorts Virgins not to be lifted up because of the Excellency of their Condition but to be constant in Humility The Book Of Holy Virginity came out presently after that Of the Advantage of Matrimony St. Augustin shews there That Virginity is one of the most excellent Gifts of God and that Humility is necessary to preserve it He exalteth the Excellency of Virgins consecrated to God by the Example of the Virginity of the Mother of God who according to him had made a Vow of Continency before the Angel appeared to her He refutes those that condemn Matrimony and those that compare it with Celibacy He does not think that Virginity is of Command but of Advice It should not be chosen as a thing necessary to Salvation but as a state of greater Perfection And this he proves by several Passages of Scripture and explains a Passage of St. Paul from which some concluded that he recommended Virginity merely upon account of the Advantage of this present Life He asserts also That Virgins shall have a particular Reward in Heaven At last he exhorts them to Humility proposing several convincing Reasons and powerful Motives to inspire them with it Then he recommends to them above all things the Love of their Divine Spouse and speaks of him in a very moving manner Behold saith he to them the Beauty of your Spouse Think that he is Equal with his Father and yet he was willing to submit himself to his Mother He is a King in Heaven and a Slave upon Earth He is the Creator of all things and yet he ranked himself among the Creatures Consider both the Greatness and the Beauty of that which the Proud look upon with Contempt Behold with the Eyes of Faith the Wounds which he received upon the Cross the Blood of the dying God who is the Price of our Redemption and the Cause of our Salvation ... He seeketh only the inward Beauty of your Soul He gave you the power to become his Daughters He desires not the Handsomness of the Body but Purity of Manners None can deceive him nor make him be jealous of you and you may love him without fear of ever displeasing him upon account of false Suspicions Both this and the fore-going Books were written in the Year 401. They did well to joyn unto this the Book that treats Of the Advantages of Widowhood which Erasmus and others had inconsiderately rejected as a Work that was none of St. Augustin's St. Augustin indeed takes no notice of it in his Retractations but that 's not to be wonder'd at because it is only a Letter to Juliana which Possidius put into his Catalogue * Who this Philo is I don't know it seems to be a Fault of the Press Philo Carpathius mention'd in the last Volume dy'd several Years before St. Augustin wrote this Letter to Juliana Philo and Bede quote it as St. Augustin's and in the 15th Chapter some other Pieces of St. Augustin's are quoted This Book is an Instruction for Widows He asserts there That Widow-hood is to be preferr'd before Marriage Yet he doth not condemn Second Marriages nor Third and Fourth but only says That it is a great Crime to Marry after the Vow of Virginity though he judges those Marriages to be good and valid and blames those who look upon them as adulterous The Practice of the Church at that time was To put them under Penance who Married after vowing Virginity but their Marriages were not yet declared void as is plain by the Sixteenth Canon of the Council of Chalcedon and by several other Testimonies of the Ancients The rest of this Letter is full of Instructions to Juliana and her Daughter Demetrias who had already made Profession of Virginity as it is observed in the 19th Chapter And so this small Treatise is of the Year 414. He bids them beware of the Pelagian Errors In both the Books Of Marriages which cannot be excused from Adultery St. Augustin handleth this nice and Difficult Question Whether it be lawful either for the Man or the Woman to Marry after Divorce on the Account of Fornication Pollentius to whom these Books are directed believed That the Exception of the Case of Adultery which we find in St. Matthew's Gospel was no less to be understood of a Permission to Marry again than of a Separation of Bodies so that a Husband might not only leave his adulterous Wife but also take another when he was divorced from the first St. Augustin affirms on the contrary That a Woman thus divorced ought never to Marry again no more than the Husband who caused her to be divorced This whole Dispute depends upon the Sence of that Passage in St. Matthew which excepteth the cause of Fornication and upon that of St. Paul 1 Cor. 7. which saith That the Bond of Matrimony is indissoluble but by the
Innocent I. addresses his Third Letter 68 F FAITH The beginnings of Faith of Conversion and of good Inclinations come from God and not from our Free-will 163. Faith stops not at a curious search into Natural things 179. The beginning of Faith and of Good Desires is the Effect of Grace 203. We ought to believe that God is what he hath Revealed to us himself We must not examine his Actions with a Rebellious Spirit but admire them with Faith and Submission 60 The Falls of Great Men should teach the most holy not to be Presumptuous 171 Fast. It is a great Scandal to Fast on the Lord's Day 139. Fast of Lent 20. Fasting ought to be accompany'd with Abstinence from Vice 53. Fasting consists not in a simple abstaining from Meats but also in abstaining from Sins and the Practice of Vertues 42. It concerns not the Mouth alone but the Ears the Hands the Feet and all the parts of the Body ibid. It consists not only in the retrenching our Meals but in the reforming the Manners ibid. We may have a reason for not Fasting but there can be none for not correcting a vicious habit ibid. Fear causes Charity to enter but Charity drives out Fear 174 Flavianus a Priest of Antioch Successor to Meletius in the Bishoprick of that City 6 Florentius Bishop of Tivoli to whom Innocent I. addressed his Eighth Letter 69 Frequent Communion 141 Free-will Vide Will in W. Friends Whom we ought to choose 41 G GAmes of chance are the occasions of Blasphemies Anger Injuries and all sorts of Crimes 46 Gaudentius Bishop of Brescia 59. The Life of S. Philastrius his Predecessor attributed to him ibid. Genesis is the Foundation and Source of all the Truths which are in the Law and the Prophets 53 Gerontius Bishop of Nicomedia driven from his See 8 God To think of the Glory of God in all things 43. God alone is the Sovereign good of our Souls 133 148. God is the Source of a Happy Life and true Vertue consists in the Love of God 154. True Blessedness consists in the knowledge of God 130. The Apparitions of God are made by the Ministring Angels who make use of Bodies to make those Apparitions 194 Goods We ought to consider all that we have received as not belonging to us 54. Men are not the Masters but the Dispensers of their Goods 55 Grace of God Man cannot be deliver'd from Ignorance and the Necessity of Sinning but by the assistance of God 133. The Grace of Jesus Christ necessary to make us good is intirely free 158. Twelve Articles which comprehend all that we are obliged to believe concerning Grace 163 Grace of Jesus Christ. Reasons of the Necessity of it 71 91. To implore it by fervent Prayer 215 Greatness is like Shadows and Fantoms which disappear after they have diverted us a very short time They are as Flowers that wither away of a sudden at once after having spent their lustre 55 H HAbits God hath given to Man Wool and Flax to defend him from the Injuries of the Weather 54 Hatred is as an Executioner that tears the bowels of those that harbour it 41 Heliodorus Priest of Antioch 123 Helvidius Heretick Disciple of Auxentius 124 Heraclides Deacon ordained Bishop of Ephesus 8 Heraclides ordained Bishop of Ephesus by S. Chrysostom deposed in the Council held against that Saint 9 Hereticks Those that return to the Bosom of the Church are put under Penance after they had quitted it to enter into a Sect of Hereticks 70. The example of some ill Catholicks cannot serve as a pretence to Hereticks to separate themselves from the Church 134 Historia Lausiaca vide in L. Honours How fine a Figure soever we make in this World the end is always the Grave which buries all men in eternal oblivion 55 Humility The greatest Action we can do and the most pleasing to God is to have low thoughts of our selves 44. Humility blameable that hath not Faith for its foundation Hypaepae a City of Asia 8 I JEsus Christ. His Divinity 16 19 John of Jerusalem Successor to S. Cyril in the Bishoprick of that City was a great Defender of the Books Opinions and Partisans of Origen 61. His Quarrel with S. Epiphanius ibid. S. Jerom his Birth Education and Studies 73 74. Passes into the East ibid. Receives the Order of Priesthood at Antioch ibid. Goes to Bethlehem ibid. Came to Constantinople and from thence to Rome ibid. Returns to Bethlehem where the Ladies Paula Eustochium and Melania came to him 75. His Death ibid. Censure upon his Works ibid. his Character 103 Impenitence Final is what we are to understand by the Sin against the Holy Ghost 158 174 The Incarnation If we could give a Reason for this Mystery it would no more be wonderfull if an example were to be found of such a thing it would not be singular 155 Injuries That we ought not to revenge them nor condemn those that have offer'd them to us but consider them as a punishment for our sins 3 Injustice It is not a less vertuous thing to suffer Injustice patiently than to give Alms 13 S. Innocent I. Successor to P. Anastasius 67 Interstices that ought to be observd in the conferring of Holy Orders 209 Invention of the Holy Cross Joannites a Name given by the Enemies of S. John Chrysostom to those who remained firm to that Saint during his Persecution 10 Isaac A Christian Author once a Jew 121 The Just God permits them to be afflicted for three Reasons 1. To correct them 2. To purifie them 3. To try them and this severity he exercises against them is the severity of a Father 59 Justice It is not Fear that renders us good but the Love of Justice 54 Justification We cannot be Justified but by Faith in Jesus Christ 159 Justina Empress favoured the Arians and persecuted S. Ambrose 59 K KINGS Wherein their Happiness consists 188 L LAusiaca Historia written by Palladius and addressed to one Lausus 66 Libanius S. Chrysostom's Master in Rhetorick 7 Liberty Evil consists in the ill use of our Liberty 192 193 Life The present Life being nothing but a Journey a Train of Miseries a Banishment from our Countrey we should be most miserable if it had not an end 48 Lord's-day and Festivals should be spent in Exercises of Devotion 38 Love of God is a strong fixing the heart on God which makes us despise all that is not of God 39 Lucian a Priest of Greece 122 Lucian Bishop of Signi to whom the Twentieth Letter of S. Innocent is Addressed 70 Lying is to say a thing which we think not with design to abuse 182. We ought not to tell a Lye neither for our Life or for any other Reason whatsoever 183. Tropes Parables and Figures are not Lyes ibid Lust. To preserve and encrease Charity we ought to oppose and weaken Lust 177 M MAcarius a Monk 123 Manners that young People ought to have 130 Mark the Hermit not he that lived under
a Physician Error to a Disease And says that as a Physician cuts off putrefied and gangrened Members to prevent the spreading of the Disease into the other parts so Bishops are obliged to cut off the Members of the Church but yet they ought not to do it but with regret and in cases of necessity when there is no other remedy left sufficient and proper to effect the Cure He hath also a 4th Treatise upon the same Subject which was published at Paris in 1675. in Twelves by F. Combefis out of a MS. copyed by Holstenius * It had been published by Card. Barberinus at Rome in 1669. Octavo It bears this Title An Exposition of the Nicene Creed but it is a confutation of Nestorius grounded upon the Nicene Creed In it he makes mention of 3 Books which he had written concerning the Divinity of the Holy Spirit The Iconoclasts having quoted a Testimony of Theodotus Bishop of Ancyra against Images Epiphanius maintained in the 7th Council Act 6. That that place was supposititious And to prove it invincibly he says That he had collected all the Works of that Author but never met with the Passage which they alledged And then gives us the following Catalogue of them viz. Six Books against Nestorius dedicated to Lausus The Exposition of the Nicene Creed A Sermon upon the Feast of the Nativity Another upon the Purification Another upon Elias and the Widow Another upon S. Peter and S. John Another upon the Lame Man who lay at the Gate of the Temple Another upon him that had received the Talents And lastly upon the two blind Men. Altho' Epiphanius makes mention here of several of Theodotus's Works which we have not yet we cannot say that he forgot none Nicephorus attributes to him a Sermon upon the Virgin and S. Simeon Some think That it is the 4th Sermon among Amphilochius's which bears his Name in a MS. in Cardinal Mazarini's Library F. Combefis who published Theodotus's Exposition upon the Nicene Creed assures us That he had 4 Sermons more of this Author and among others that upon the Purification of the Virgin Mary cited by Epiphanius The Style of this Author is short and concise full of subtle Interrogations and cogent Arguments He speaks like a Logician or Controvertist rather than like an Orator or Preacher There is nothing very remarkable in his Writings but we may observe in them a great deal of Artifice and Subtilty The Orthodox Bishops of S. Cyril's Party THese Bishops of S. Cyril's Party have written in the defence of the Church Acacius Bishop of Melitene made a Sermon in the Council of Ephesus which is in the Orthodox Bishops of S. Cyril's Party Acts of the Council Tom. 3. of the Counc p. 839. and wrote a Letter to S. Cyril which is in F. Lupus's Collection Memnon Bishop of Ephesus hath written a Letter to the Council of Constantinople which is found in the Acts of the Council of Ephesus p. 762. Rheginus Bishop of Constantia in Cyprus made a Discourse in the Council upon the deposition of Nestorius ibid. p. 577. Maximian chosen in his place wrote a Letter to S. Cyril which is also in the Acts of the Council of Ephesus p. 1061. Lastly To these Bishops may be joyned two Priests the one called Alipius a Priest of Constantinople who wrote a Letter to S. Cyril which is recited in the Acts of the Council p. 785. and Charisius a Priest of the Church of Philadelphia who presented a Petition to the Council of Ephesus with a Form of Faith recited in the Acts of the Council p. 673. S. SIXTUS III. SIXTUS a Priest of the Church of Rome was a long time one of the greatest Ornaments of the Roman Clergy We understand by the two Letters which S. Austin wrote to him S. Sixtus III. in 418. that he was a Protector of Pelagius and his Adherents who therefore had given out a Report That he was of their Opinion but when they were condemned by Zosimus he was one of the first that pronounced an Anathema against them That he wrote a short Letter to Aurelius Bishop of Carthage in which he assures him That he was not of Pelagius's Sentiments and that he afterward made a larger Book in which he explained his Opinions more amply which were consonant to those of the Bishops of Africa and contrary to the Errors of the Pelagians We have neither this Letter nor this Writing but this Story and the manner in which S. Austin writes to Sixtus shew us sufficiently how he was already looked upon in the Church of Rome So that it is no wonder that after the Death of S. Coelestine which happened in 432. he succeeded him in the See of Rome The Eastern Churches were then divided about the Condemnation of Nestorius S. Cyril and the Aegyptian Bishops maintained what was done against him John Bishop of Antioch and the other Oriental Bishops would not receive him they excommunicated and condemned one another and the Church was in danger of falling into a lamentable Schism if the Prudence of S. Sixtus had not contributed to the Peace which was concluded in the time of his Popedom S. Cyril sent two Bishops to Rome in the Name of the Council to encline the Pope to approve what he had done and to declarâ— himself openly against the Orientals These two Bishops called Hermogenes and Lampelius at their arrival found S. Coelestine dead and Sixtus in his place This Pope graciously received these Messengers approved what was said in the Council of Antioch concerning the Faith and the Condemnation of Nestorius But asto John Bishop of Antioch and the Orientals he ordered That if they would acknowledge and approve the Faith of the Council they ought to be received This he wrote to S. Cyril and the other Bishops in two Letters which M. Cotelierius hath published in Greek and Latin in his 1st Tome of the Monuments of the Greek Church p. 42 and 44. And Mr. Baluzius hath put them in his new Collection of thâ— Councils p. 658. These Letters had very good success and prepared their Minds for Peace As soon as it was concluded S. Cyril sent S. Sixtus the News of it who shewed a great deal of Joy at it and immediately wrote to S. Cyril and John Bishop of Antioch to assure them That he did join with them in their Reunion We have these two Letters at the end of the Acts of the Council of Ephesus p. 1175 and 1178. He wrote to S. Cyril that at that time when he was much troubled for the condition of the Eastern Churches he was greatly pleased to hear by his Letters That all the Members of the Church were again united in one Body excepting him only who was the Cause of all the Mischief That he had imparted this good News to the Bishops of his Synod which was assembled upon his Birth-day He adds That John Bishop of Antioch had never followed the Errors and
was what it appeared to be to the Eyes and to the Feeling what the Jews saw upon the Cross and afterwards in the Grave His Blood in the like manner was invisible not cover'd with any Veil Whereas his Blood which the Faithful drink and his Body which they eat are quite another Kind of Thing both in the Sign and the Thing signify'd The corporal Flesh that was born of the Virgin and crucify'd consisted of Bones and Sinews had Limbs and Parts distinct from each other shewed Signs of Life and had proper Motions But the Spiritual Flesh wherewith the Faithful are fed Spiritually according to the outward form consists of grains of Wheat and is made by a Baker's hands no part of it distinct from another It does not appear living or animated is not indued with any proper and natural Motion and its virtue of conferring Life is the effect of a Spiritual Power of the invisible and efficacious Power of God What it appears Outwardly to be is quite another Thing from what it is thought to be Inwardly To which he adds That the Bread of the Eucharist is not onely a Figure of our Saviour's Body but observes by the bye that it is also a Figure of the Body of the Faithful and that the Water mingled with the Wine does likewise represent it in a Spiritual manner In fine to demonstrate it further that the Species of Bread and Wine are not the Body of our Saviour he says That his Body in Heaven is Incorruptible Eternal Indivisible but that the Sacrament is Corruptible and Divisible in its outward and sensible Parts though Incorruptible in that Part of it which is perceptible to Faith From whence he draws this Conclusion Therefore what appears Outwardly is not the Thing it self but the Image of it and what the Soul perceives and apprehends in it is the Truth of the Thing All which he proves by several Passages of S. Austin by the Prayers of the Mass and other Passages from which he does still inser That the Body of Christ in the Eucharist differs from that which was Born of the Virgin that Suffered and Rose again from the Dead yet not in Substance but in Appearance Lastly Directing his Speech to the Emperour he declares That he has clearly proved by Places of Scripture and by the Fathers Writings that the Bread and Wine which are called the Body and Blood of our Saviour are a Figure because a Mystery also that there 's a Difference betwixt the Body of Christ in that Mystery and that which suffer'd Death and was Buried That here it is Invisible not being perceiv'd but by Faith whereas being unveil'd upon the Cross it was known and fully discover'd by the Outward Senses That the Mystery of the Eucharist is likewise a Figure of the Elect People of God And Lastly that the Bread and Wine called and being in effect the Body and Blood of our Saviour do represent our Lord's Death and Passion That from some Expressions of his one ought not to infer That the Faithful do not receive the Body and Blood of Christ in the Mystery of the Sacrament because Faith does not receive what the Eye perceives but what is believed by Faith and that it is a Spiritual Meat and Drink which seeds our Souls in a Spiritual manner and yields unto them a Spiritual Life according to our Saviour's saying 'T is the Spirit that quickens the Flesh profiteth nothing Johannes Scotus as well as Ratramnus was likewise consulted upon the same Question by Charles the Bald and Writ a Book on the same Subject In which he Argued against the same Expressions opposed by Ratramnus But 't is apparent he went farther than he delivering such Things as were contrary to the Doctrine of the Church upon the Real Presence Which Hincmarus charges him with in the 31st Chapter of his Treatise of Predestination wherein speaking of him and Prudentius he says That they set on foot new Tenets contrary to the Faith of the Church and amongst others That the Sacraments of the Altar are not the real Body and Blood of our Saviour but onely a Commemoration of his Body and Blood But this cannot be justly attributed to Prudentius who never was lookt upon to be guilty of any Errour in this Point but onely to Scotus whose Book was afterwards quoted by Berengarius and condemned by the Orthodox Hincmarus Wrote this in 859 which shews that the Consultation of Charles about the Eucharist hapned before that year and serves to fix the Epocha of Ratramnus and Scotus's Book upon this Subject Amongst the Authors of the same Century that have but cursorily treated of this Matter Amalatius Expressions of other Authors of this Age upon the Eucharist Florus and Druthmarus speak of it like Ratramnus But Haimo Bishop of Halberstadt and Remigius Monks of Auxerre follow Paschasius's way of speaking and even go beyond his Bounds denying after S. John Damascene that the Eucharist may be called a Figure of the Body and Blood of our Saviour About the latter end of this Century Erigerus Abbot of Lobbes Wrote against the same Proposition which Ratramnus had attempted to overthrow but still maintaining the Real Presence in the Eucharist Sigebert and the Author who continued the Chronicle of Lobbes speaking of him observe That he had Collected many Passages out of the Orthodox Fathers against Paschasius Radbertus touching the Body and Blood of our Saviour Yet 't is certain that Erigerus is so far from contending directly with Paschasius that he doth in effect excuse him and defend his Cause by the Authority of several Fathers declaring That he onely failed in this that he did not quote word for word the Passage of S. Ambrose but gave the Sense onely He charges him not with Errour but with Simplicity and observes that he did not deny but that there was a Figure in the Eucharist It appears however that he favours the Opinion of Ratramnus and Rabanus and that he does not approve of Paschasius his Expression viz. That it is the same Flesh which was Born of the Virgin that is in the Eucharist being perswaded that though it is the same yet it ought to be consider'd as different because 't is in a different state And for this reason it is that he makes a Collection of Passages out of the Fathers against Paschasius wherein mention is made of two or three Bodies of Christ by reason of the different states of his Body The same Expressions are moreover to be found in the Sermons of Alfricus Archbishop of Canterbury who seems to have copied Ratramnus This Way of Explaining the Mystery of the Eucharist was so far from being condemn'd in the time of Berengarius even by his Adversaries that Lanfrank makes use of it in the Dialogue he made against him Wherein he owns that one may say of Christ's Body in the Eucharist that it is the same which was born of the Virgin and yet not the same that it
Church which they had usurped The Lords would not agree to the Restitution of them The Emperour thought to accommodate the matter between the Bishops and Nobles by causing a part to be restored only but the Nobles not contented with it declared at Length that they would not hear of any accommodation and complained grievously against Agobard as a Man whohâ—d raised a question which was fit to trouble both Church and State In this Book he defends himself by bringing Authorities out of the Old and New Testament to shew that it is a great Crime to meddle with the Goods Consecrated to the Temple Altars maintenance of Ministers and relief of the Poor To them he joyns the Authority of the Canons and chiefly those of the French Church He observes that some would not receive them because the Popes and Emperours Deputies were not present at the Councils that made them but 't is his Judgment that where-ever Orthodex Bishops are met in the name of Jesus Christ for the good of the Church the Decisions they make ought to be respected and followed which says he is established upon the Authority of the Popes who have ordained that every two Years two Councils shall be held in every Province and have commended great Councils Lastly Agobard not only condemns the â—ay-men who make use of the Revenues of the Church to maintain Doggs and Horses and great Retinues of Servants or to satisfie their Pleasures and Passions or spend them in Sports and superfluous Gallantry but he involves in the same Condemnation the Bishops Abbots and Clergy-men who put those Revenues to any other use tâ—…n is allowed by the Laws of the Church and Doctrine of the Fathers Agobard's Treatise against the Judgment of God i. e. the proofs made of Mens Innocency either by single Combat or by holding a red-hot-Iron or by standing immoveable by a Cross or by any other proof of like Nature contains several Maxims taken out of the Holy Scripture and chiefly out of the New Testament by which he proves that this usage is contrary to the Gospel Christian Charity Right Reason and the Principles of our Religion In his Discourse of the Faith Agobard runs through the chief Articles of our Belief as the Trinity Incarnation Redemption the Union of Jesus Christ with his Church the Necessity of the Grace of Jesus Christ to doe Good and Resist Temptations Patience in Adversity Obligation to Prayer c. and sets down on every point Texts of Scripture or Fathers 'T is rather a Sermon than a Doctrinal Treatise The Letter of Lamentation about the Division of Europe Dedicated to Lewis the Godly was Written by Agobard in 833. when that Emperour made War against his Children Agobard who wished for peace although he was of Lotharius's party sent this Letter to him He first of all represents to him that it is the duty of a faithful Subject and chiefly of a Prelate to admonish his Prince when he sees him ready to engage in a bad Cause where his Soul is endanger'd He calls God to witness that this was the onely cause of his Writing to Lewis the Godly Lastly After he hath lamented the Calamities and Disorders which the War had caused he tells him That he did some time since part his Countrey between his Children and made Lotharius a Partner in the Empire That it was done with all the Solemnity possible and with the consent of the Nobles and Bishops That to consult the Will of God about it he had commanded a Fast continual Prayers and Alms for three days That the thing being finished he sent the Act to Rome to have it confirmed by the Pope Lastly That he obliged them all to Swear that they approved the Election of Lotharius and Division of the Empire That at first all Letters and Edicts bore the Name of the Two Emperours in the front of them but afterward he put out the Name of Lotharius without any Reason and attempted to dispossess him of it He beseeches Lewis the Godly not to persist in that design He lets him know that the Oath he had taken obliged him to be of Lotharius's party and he endeavours to terrifie that Prince who was of a fearful spirit by threatning the Judgments of God and hatred of Men upon him About the same time he sent a Treatise to Lotharius Entituled A Comparison between the Ecclesiastical and Civil Government in Answer to an Order which the Emperour had given to the Nobles as well of the Clergy as Laity to be ready to fight for him the one with the Sword and the other with the Tongue Agobard tells him That he ought in War to put his trust in God's help more than his own Forces and that in all Disputes we should seek for Truth rather than Eloquence Since he was one of those that Lotharius had Commanded not daring to come himself he Admonished him by Writing of the Respect he ought to give the Holy See and to perswade him to it he Cites a Passage of Pope Pelagius against some Bishops who would not recite the Pope's Name at Mass And another passage out of St. Leo about the Primacy of Peter Agobard touched upon this string because Lotharius carried Pope Gregory the IVth along with him to Authorize his own party and make his Father 's odious He knew what the other Bishops of France said That if he came to Excommunicate them he should return Excommunicated himself Si Excommunicaturus verniret Excommunicatus abiret Agobardus That if Gregory came with an ill design to foment the War he deserved to be sent away with Disgrace but he maintains that if he came to procure the Peace and Quiet of the Empire they ought to obey him and not resist him Now he affirms that this is the end of his Voyage since he came to settle what was done by the will of Lewis and consent of all the Members of the Empire and confirmed by the Authority of the Holy See He adds That he had received Letters from him commanding that Prayers and Fasting be made for the Restoration of the Peace and Agreement of the Empire and in the Emperour's Family Lastly Agobard exhorts Lewis the Godly to be of that Mind This Writing is followed by a Letter or rather a Fragment of a Letter of Gregory the Fourth to the Bishops of France who would not receive him It serves for an Answer to a Letter which they Wrote to him In the beginning of it he finds fault that they had called him Father and Pope in the Superscription of their Letter He requires them to give him the Name of Father as if the Bishops were not his Brethren and had not that Title given upon many occasions yea in those very Letters he sent to them The Second thing that Gregory finds fault with in the French Bishops Letter is That they declare their Joy for his Arrival being perswaded that it would be profitable for their Prince and his
Arch-Bishop of Tours Held a Council at Nants the Tuesday after the Feast of The Council of Nants in 1264. St. Peter and St. Paul and therein made the following Constitutions By the First The Patrons of Livings are prohibited from engaging themselves to give any Benefice which is not yet Vacant By the Second He forbids the diminishing the Number of Monks By the Third He prohibits the Clergy from Hunting By the Fourth He forbids the establishing of Vicaridges By the Fifth He regulates the Treats which ought to be given to Bishops during their Visitation The Sixth is against the Clergy who are not resident or hold Pluralities The Seventh exempts the Clergy from paying Taxes The Eighth prohibits the Ecclesiastical Judges from citing by Virtue of an Extraordinary Power any Persons to Places of no Note and from citing before them any more than four Persons by Virtue of the Clause Et quidam alii The Ninth imports That Provision shall be made for Ecclesiasticks against Laicks The Decrees of Engelbert Arch-Bishop of Cologne in the Year 1266. ENgelbert Arch-Bishop of Cologne publish'd on the 10th of May 1266 Forty five Canons about The Decrees of Engelbert in 1266. the Ecclesiastical Jurisdiction against those who assaulted the Persons of Clergy-men who drew them before Secular Judges who hinder'd them in the Exercise of their Jurisdiction who violated the Rights and Immunities of the Churches seiz'd upon their Goods or kept back the Tithes against Excommunicated Persons who slighted the Excommunication or Interdiction c. These Decrees were ratified by Henry Arch-Bishop of Cologne in the Council which he held in the Year 1322. The Council of Vienna in Austria in the Year 1267. Guy Cardinal Legate in Germany held a Council at Vienna in Austria consisting of Six Bishops The Council of Vienna in 1267. on the 10th of May 1267 wherein he publish'd Twenty one Heads for the Reforming the Discipline of the Churches of Prague and Saltzburg In the First He orders the Clerks to live and be choath'd Clerically In the Second He enjoyns the Bishops not to be any Charge to their Inferior Clergy in their Visitations By the Third He recommends Continency to the Clergy and orders the Punishing of those who kept Concubines The Fourth and Fifth are against those who offer any Violence to the Persons or Estates of Church-men The Sixth is against those who hold Pluralities without a Dispensation The Seventh is against Laicks who are in Possession of Tithes The Eighth is against Usurers The Ninth is against the Clerks who oppose by force the Correction of their Superiors and against Patrons who bestow Benefices on Persons under the Age of Eighteen The Tenth is against those who Seize on the Goods of the Church during the Vacancy The Eleventh imports That the Lay-Patrons shall not institute into Benefices but only the Ordinaries The Twelfth That the Curates are oblig'd to Actual and Personal Residence on their Benefices The Thirteenth orders the Bishop of Prague and the Bishops of the Province of Saltzburg to Visit the Monasteries of the Black-Friars being attended with the Monks of the Order of Cisteaux The Fourteenth prohibits the Abbots from Consecrating Chalices Patins and from Blessing the Holy Vestments and from performing any of the Episcopal Functions The Five last are about the Jews The Council of London in the Year 1268. OTtobon Cardinal Legate of the Holy See in England Held a Council at London in the Year 1268 The Council of London 1268. wherein he Publish'd Fifty four Decrees upon several Points of Church-Discipline The First contains an Instruction about the Sacrament of Baptism The Second forbids the demanding any thing for the Administration of the Sacraments and prescribes the Form of Absolution The Third orders That the Churches shall be Consecrated The Fourth prohibits the Clergy from bearing Arms. The Fifth is about the manner how Clerks are to be Habited The Sixth and Seventh prohibit them from being Advocates or Judges in Secular Causes The Eighth renews the Laws against the Clerks who keep Concubines The Ninth orders those that are Advanc'd to Benefices with the Cure of Souls to take Priests Orders forthwith and to be Resident The Tenth and Eleventh relate to the Collation of Benefices to the Qualifications requisite in Persons who are to be Presented to them and fix Penalties on Intruders who get themselves to be Presented to a Benefice before 't is Vacant The Twelfth prohibits the dividing a Benefice into several and the Imposition of new Pensions The Thirteenth denounces Excommunication against the Clergy who shall Violate the Sanctuary of Churches The Fourteenth is against those who obstruct the Celebration of Matrimony The Fifteenth relates to Last Wills and Testaments and obliges the Executor to renounce the Right which he has to Plead in his Jurisdiction The Sixteenth prohibits Patrons from retaining the Fruits of Vacant Benefices if they have not a Right to it by some acquir'd Title or by Ancient Custom The Seventeenth imports That the Chaplains of Chappels granted without prejudicing the Rights of Parish-Churches shall be bound to give to the Curates the Offerings which are made in those Chappels The Eighteenth enjoins the Benefic'd Clergy to keep the Buildings of their Benefices in Repair and if they do it not it allows the Bishops to see that it be done at their Cost and Charges The Nineteenth prohibits the demanding the Duty of Procuration unless they actually Visit and renews the Canon of the Fourth General Lateran Council upon that subject The Twentieth prohibits the Arch-Deacons from taking Money for a scandalous and Notorious Offence and from exchanging a Canonical Penalty for a Pecuniary Mulct The Twenty first prohibits the Leasing out of Ecclesiastical Dignities Benefices or Offices The Twenty second declares The Bishops oblig'd to Residence both by Divine and Ecclesiastical Laws The Twenty third prohibits the Bishops from granting a Church of their Diocess to another Bishop or to a Monastery if it be not out of Charity and to relieve a very poor Church The Twenty fourth imports That the Goods of those who die Intestate shall be converted to Pious Uses The Four next Canons concern the Judiciary Forms The Twenty ninth orders That when Absolution shall be given from Censures it shall be Publish'd The Thirtieth relates to the Collating of Benefices and prohibits Pluralities The Thirty first prohibits Commendams The Thirty second declares the Presentations of Beneficâ—â— made to Persons who already have Benefices which oblige them to Residence to be Null and Void The Thirty third To hinder Collusion in Resignations of Benefices prohibits the restoring a Benefice to him who has Resign'd it The Thirty fourth declares All the Compacts made for the Presentations of Benefices and the Pensions newly impos'd to be Null The Thirty fifth prohibits the holding of Markets or exercising any other Trade in Churches The Thirty sixth orders Processions and Solemn Prayers for the Peace of the Kingdom and of the Holy Land
of Bishops Arch-Deacons and Vestry-Keepers In the Year 1284 the same Bishop made likewise other Synodal Canons wherein he prohibits 1. The Celebrating of Divine Service in the Presence of Excommunicated Persons 2. The Granting a Benefice to a Man who already has a Curacy 3. The Receiving the Sacraments from a Priest who has not Power to Administer them 4. He orders the Payment of Tithes 5. He enjoins the Abbots and Superiors to leave in the Priories and Curacies which become Vacant a sufficient Provision for maintaining the Prior or Curate till the next Harvest The Council of Lambeth in the Year 1281. JOhn Peckham Arch-Bishop of Canterbury of whom we have already spoke Held an Assembly of Bishops at Lambeth in the Year 1281 the Tenth of October wherein after he had order'd the The Council of Lambeth in 1261. Executing of the Orders made in the last Council of Lions and of the Constitutions of Ottobon and the Canons of the Council of Lambeth under Boniface his Predecessor he Publish'd Twenty seven Decrees The First is about the Reverence due to the Eucharist It is therein order'd That the Priests shall Confess themselves at least once a Week That the Holy Sacrament shall he kept in a Pyx close Lock'd up in the Tabernacle That every Sunday the Hosts shall be renew'd That at the Elevation the Bells shall Ring and all that hear them even out of Church shall down on their Knees The Priests likewise are admonish'd of the Instructions which they ought to give the People about this Sacrament The Second is about the Annuities of Masses which are Said for the Dead It is therein declar'd That a Priest ought to acquit himself of all the Masses with which he is Charg'd and that it is not true that he may satisfy by one Mass several to whom he has promis'd to Say an entire Mass for them The Third is about Baptism It is therein prohibited to Re-baptize those who are Baptiz'd with the Form of Words tho by Laicks And order'd to Re-baptize them on Condition That a Question be made whether the Baptism was Administred according to the Lawful Form The Fourth is about Confirmation Therein they are blam'd who neglect the Receiving of this Sacrament The Fifth is about Holy Orders It is therein prohibited to Grant Holy Orders with the Four Minor Orders and therein is commended the Practice of Conferring the Four Minor Orders separately The Sixth prohibits the Priests from Granting Absolution to those who are obstinate in their Sins and to those who have Pluralities of Benefices and will not quit them The Seventh prohibits Priviledg'd Persons from Confessing and granting Absolution if they be not Approv'd by the Ordinary In the Eighth 't is order'd That a Publick and Solemn Pennance shall be impos'd for Great Publick and Scandalous Sins And the Absolution of Homicide is reserv'd to the Bishop The Ninth renews the Order importing That there shall be in each Deanry a General Confessor for all the Clergy The Tenth contains an Abridgment of the Instructions which the Pastors ought to give to their Parishoners The Three next concern Processes as well as the Twenty fourth The Fifteenth prohibits the Leasing out of Churches to Laicks The Sixteenth imports That all the Houses of Regular Canons shall come to the General Chapter The Four next are against the Corrupters of Nuns and against the Apostate Monks The Twenty first prohibits the Nominating of Monks for Executors of Last Wills and Testaments The Twenty second is about the Clerical Habit. The Twenty Third prohibits the Granting of Benefices to Clergy-Men's Sons The Twenty fifth is against the Clerks who have Pluralities The Twenty sixth prohibits the Admitting any one for an Advocate who has not Study'd the Canon and Civil Law for Three Years The Last orders all the Priests of a Diocess to Say a Mass for their Bishop after his Decease The same Arch-Bishop Wrote a Letter to King Edward in favour of the Liberties of the Churches and Ecclesiasticks of England wherein he relates the Examples of his Predecessors to incline him to be favourable to them The Council of Tours in the Year 1282 John de Montsoreau Arch-Bishop of Tours the Wednesday after the Festival of St. Peter in Vinculis in the The Council of Tours in 1282. Year 1282 Held a Provincial Council in his Metropolitan City wherein he made Thirteen Canons The First is against those who bring Processes against Persons merely to get something of them to free them of trouble The Second against those who excite and foment Processes The Third prohibits the Clergy and Monks from frequenting Taverns The Fourth is against those who tear the Books or abuse the Ornaments of the Church The Fifth orders the Observation of Processions The Sixth is against Usurers The Five next relate to the Freedom and Jurisdiction of Church-Men The Twelfth is against those who hinder the Receiving of Tithes The Thirteenth orders the Execution of the Decrees made in the former Provincial Councils The Synodal Statutes of the Diocess of Nismes Publish'd about the Year 1284. THese Statutes were made under the Episcopacy of Bertrand de Languisel who was Bishop of Nismes The Synodal Statutes of Nismes in the Year 1284. from the Year 1280 to the Year 1323. These are properly the Instructions of a Ritual about the Sacraments the Ceremonies and Church-Discipline The Council of Ravenna in the Year 1286. BOniface Arch-Bishop of Ravenna on the Eighth of July 1286 Held a Provincial Council in his Metropolis The Council of Ravenna in 1286. wherein he made Nine Canons By the First he prohibits the Clerks from entertaining or nourishing the Players or Dancers which are sent to them when their Relations are Advanc'd to Offices or are Marry'd By the Second he exhorts the Ecclesiasticks to give Alms to the Poor and grants Indulgencies to those who maintain them The Third condemns to a Pecuniary Mulct the Clergy who bear Arms without the leave of their Bishop and without a just and necessary Cause and those who do not wear a Clerical Habit Tonsure and Crown The Fourth orders the Execution of the Thirteenth Canon of the Second General Council of Lions which obliges those who are Advanc'd to Benefices with the Cure of Souls to take Priests Orders The Fifth obliges the Canons to be more constant at Divine Service orders that there shall be Distributions made which shall be given only to those who are there present The Sixth forbids the Notaries from receiving the Last Wills and Testaments of Usurers unless in the Presence of a Priest The Seventh orders the Prelates to Excommunicate those who refuse to pay Tithes and that in case the Persons Excommunicated neglect to take off the Excommunication recourse shall be had to the Secular Power The Eighth declares what Cases are reserv'd to Bishops which are the Absolution of a Major Excommunication the Absolution of Incendiries Blasphemers Murderers of their Children the Dispensing of Vows the
Elizabeth PHILIP Of Greve Chancellor of the University of Paris Flourish'd about the same time Genuine Works c. Sermons on the Psalms WILLIAM Bishop of Paris Elected in the year 1228. Dyed in the year 1240. Genuine Works c. A Treatise of Faith and of the Laws A Treatise of the Vertues Manners Vices and Sins A Treatise of Temptations A Treatise of the Merit of Good Works A Treatise of Divine Rhetorick A Treatise of the Sacraments A Treatise of the Causes of the Incarnation A Treatise of Pennance A Work of the Universe A Treatise of the Trinity A Treatise of the Soul A Second Treatise of Pennance A Treatise of the Collation of Benefices Spurious Works Sermons A Dialogue about the Seven Sacraments Works Lost. See the Catalogue p. 66. WALTER CORNU Arch-Bishop of Sens Elected in the Year 1223. Dyd in the Year 1241. A Genuine Work c. A Relation of the Translation of our Saviour's Crown of Thorns GREGORY IX Pope Elected the 20th of April 1227. Dy'd the 30th of September 1241. Genuine Works c. One and thirty Letters in the Councils Several others in the Annalists Twelve in the Bullary Thirteen in the Thirteenth Tome of the Spicilegium The Fragments of several others in the Collection of the Decretals of Pennafort JAMES Of Vitry Cardinal Flourish'd about the Year 1230. Dy'd in the Year 1244. Genuine Works c. The History of the East and West Two Letters The Life of St. Mary de' Oignies Sermons on the Epistles and Gospels PANTALEON Deacon of the Church of Constantinople Flourish'd about the Year 1230. Genuine Works still Extant A Treatise concerning the Procession of the Holy Ghost and the other Points in Controversy between the Greeks and Latins Sermons ALEXANDER Of Hales of the Order of Franciscans entred into that Order in the Year 1222. and Dy'd in the Year 1245. A Genuine Work c A Commentary on the Master of the Sentences or a Body of Divinity Works Spurious and Lost. See the Catalogue of them p. 65. JOHN Of Rochel of the Order of Franciscans Flourish'd about the same time Manuscripts or Works Lost. See the Catalogue of them p. 67. ADAM Of Chamilly Bishop of Senlis made Bishop in the Year 1230. Manuscripts Several Sermons WILLIAM Abbot of Andrews Flourish'd about the Year 1235. A Genuine Work c. A Chronicle of his Abbey Two Anonymous AUTHORS Flourish'd about the Year 1235. Genuine Works c. the Lives of Herman the blessed and St. Anthony of Padua THOMAS Of Celano of the Order of Franciscans Flourish'd about the Year 1235. A Genuine Work c. The Life and Miracles of St. Francis LUKE Bishop of Tuy Flourish'd about the Year 1235 and was made Bishop after the Year 1236. Genuine Works c. Three Books against the Albigenses The Life of St. Isidore Arch-Bishop of Sevil. The History of Spain WILLIAM Monk of St. Martin at Tournay Flourish'd about the Year 1240. A Genuine Work c. Flowers taken out of the Works of St. Bernard GILES Monk of Orval Flourish'd about the Year 1240. A Genuine Work c. The History of the Bishops of Liege ALBERTUS Monk of Stada and afterwards a Franciscan Elected Abbot of Stada in the Year 1232. went over to the Order of Franciscans in the Year 1240 of which he was made General a little after A Genuine Work c. A Universal Chronicle to the Year 1256. GODFREY Monk of St. Pantaleon of Cologne Flourish'd about the Year 1240. A Genuine Work c. A Chronicon from the Year 1162 to 1237. St. EDMUND Arch-Bishop of Canterbury Elected in the Year 1234. Dy'd in the Year 1246. A Genuine Work c. The Mirrour of the Church RICHARD Of St. Lawrence Penitentiary of Rome Flourish'd about the Year 1240. A Genuine Work c. Twelve Books in the Praise of the Virgin Mary MONETA Of the Order of Dominicans Flourish'd about the Year 1240. A Manuscript A Body of Divinity ALBERIC Monk of Citeaux Flourish'd about the Year 1240. A Manuscript A Chronicle to the Year 1241. PETER des Vignes Chancellor of the Emperor Frederick II. sent by him in the Year 1245 to the Council of Lions Dy'd in the Year 1249. Genuine Works still Extant Six Books of Letters A Discourse containing the Complaints of the Emperor Frederick about his being Deposed GODFREY the Bald Arch-Bishop of Bourges Flourish'd about the Year 1240. A Genuine Work c. The Life of William Bishop of St. Brieux BENEDICT Bishop of Marseilles Elected in the Year 1229. Dy'd in the Year 1254. A Manuscript A Treatise concerning Faith ROBERT GROSTEAD Bishop of Lincoln Elected in the Year 1235 Dy'd in the Year 1253. Genuine Works c. Discourses and Letters against the Irregularities of the Ecclesiasticks A Treatise of Observations of Law The Testament of the Twelve Patriarchs INNOCENT IV. Pope Elected the 24th of June 1243. Consecrated the 29th of the same Month Dy'd the 17th of Decemb. 1254. Genuine Works c. Nineteen Letters in the Collection of the Councils Several others in the Annalists Sixteen in the Great Bullary BARTHOLOMEW Of Bresse Professor of the Canon-Law Flourish'd about the Year 1240 and Dy'd in the Year 1258. Works Lost Works of the Canon-Law of which see the Catalogue p. 71. CONRAD Adjutant Bishop of Mentz Flourish'd about the Year 1250. A Genuine Work c. The Chronicle of Mentz DAVID Of Augsburgh of the Order of Franciscans Flourish'd about the Year 1250. Genuine Works c. A Formula for Novices A Rule for the Inward Man The Mirror of Seven Degrees of Perfection of the Monks ALBERIC VERUS Regular Canon of St. Augustin Flourish'd about the 1250. A Genuine Work c. The Life of St. Osytus A Work Lost A Treatise about the Eucharist GAUTIER Of the Order of Franciscans Bishop of Poitiers Flourish'd about the Year 1250. A Genuine Work c. Synodal Statutes Manuscripts A Body of Divinity Quodlibetical Questions Sermons ROGER Historiographer of Hungary Flourish'd about the Year 1250. A Genuine Work still Extant The History of the State of the Kingdom of Hungary CONSTANTINE Of Orvieto Flourish'd about the Year 1250 A Genuine Work c. The Life of St. Dominick JOHN Of Parma of the Order of Franciscans was Elected General of his Order about the Year 1250 Depos'd in the Year 1256 and retir'd to an Hermitage where he Liv'd 30 Years longer Manuscripts See the Catalogue of them p. 72. ENGELBERT Abbot of the Order of Cîteaux Flourish'd about the 1250. A Genuine Work c. The Life of St. Edwiga ROBERT RICH Of Abingdon Monk of Pontigny and ROBERT BACON Doctor of Oxford Flourish'd about the Year 1250. A Genuine Work c. The History of the Life and Translation of St. Edmund JOHN DE DIEU Canon of Boulogne Flourish'd about the Year 1250. Manuscripts Several Tracts of the Canon-Law A Penitential ALBERTANUS Advocate of Bresse Flourish'd about the Year 1250. Manuscripts See the Titles of them p. 79. MATTHEW PARIS Monk of St. Albans
afterwards Pope under the Name of Innocent V. Alexander of Hales's Commentary on the Master of the Sentences or a Body of Divinity Another Commentary under his Name Albertus Magnus's Commentary St. Bonaventure's Commentary St. Thomas Aquinas's Commentary Cardinal Annebaud's Commentary among the Works of St. Thomas Richard of Middleton's Commentary Systems of Divinity and Quodlibetical Questions Peter of Tarentum's Abridgment of Divinity William of Segnelay's Body of Divinity Praepositivus's System in Manuscript Albertus Magnus's Body of Divinity His System of the Creatures St. Thomas's Body of Divinity Peter of Auvergne's Supplement of that Body Henry of Gand's System of Divinity and Quodlibetical Questions Richard of Middleton's Quodlibetical Questions Theological Treâ—… Abbot Joachim's Treatise of the Trinity or a Psalter on Ten Strings His Treatises against the Master of the Sentences Alanus of Lisle's Four Books against the Albigenses and Waldenses Peter des Vaux de Cernay's History of the Albigâ—nses Luke of Tuy's Three Books against the Albigenses William of St. Amour's Treatises Of the Sacraments Of the Causes of the Incarnation Of the Trinity and Of the Soul Vincent of Beauvais's Doctrinal Mirrour St. Bonaventure's Treatises St. Thomas's Treatises Rainier Sacho's Treatise against the Waldenses Treatises on the Discipline of the Church A Word in Short by Peter Chanter of Paris Innocent IIId's Two Discourses to the General Council of the Lateran and the Acts of that Council His Four Discourses on the Consecration of the Pope His Letters The First Collection of Decretals made by Bernard Bishop of Fayence The Collections of Decretals by Alanus Gilbert and John Gallus The Third Collection of Decretals by Peter of Benevento The Fourth Collection of Decretals by an Anonymous Author The Fifth Collection of the Letters of Honorius III. The Letters of Honorius III. The Letters of Gregory IX Raymond of Pennafort's Collection of Decretals The Letters of Innocent IV. The Letters of Alexander IV. Urban IVth's Bull of Instituting the Feast of the Holy Sacrament and other Letters of that Pope The Letters of Clement IV. to one of his Relations and other Letters of the same Pope The Letters of Gregory X. for calling the Council of Lions to the Bishop of Liege and others The Letters of John XXI and of Nicholas III. The Letters of Martin IV. The Letters of Honorius IV. The Letters of Nicholas IV. The Letters of Clement V. Alanus's Penitential A Letter and Statutes of Stephen of Langton Helinand's Letter about an Apostate Monk The Letters of Maurice Arch-Bishop of Roan Robert Grostea's Discourses and Letters against the Irregularities of the Ecclesiasticks His Treatises of the Legal Observances William of Paris's Tracts of Pennance and the Collation of Benefices The Letters of Peter des Vignes His Dissertation Nicetas's Reply to the Queries of Basil the Monk Manuel Charitopula's Replies to the Queries of the Bishop of Pella His Two Decrees Germanus Nauplius's Letters and Decrees Arsenius Autorianus's Collection of the Canons and his Last Will and Testament Canons and Decrees of Councils William of St. Amour's Tracts Treatises of the Canon-Law A Collection of Decretals by several Hands Bernard of Compostella's Commentary on the Decretals His Treatise on the Cases of the Five Decretals His Collection of the Bulls The Golden System and Commentaries on the Decretals by Henry of Susa Cardinal John Semeca's Glossary on Gratian's Decree The Mirrour of the Law The Repertory of the Law A Commentary on the Canons of the Council of Lions An Abstract of the Glosses and Texts of the Canon-Law By William Durants Bishop of Menda Ralph of Cologne's Treatise of the Translation of the Empire Guy of Baif's Commentary on the Decree and Decretals Treatises on the Rituals John Beleth's Treatise of the Divine Offices Innocent IIId's Treatise of the Mysteries of the Mass. S. Thomas's Office of the Eucharist Several Tracts of Bonaventure Gilbert of Tournay's Treatise of the Functions of the Bishops and of the Ceremonies of the Church William Durants's Rationale of Divine Offices Commentaries and other Works on the Holy Scriptures Abbot Joachim's Commentaries on the Prophecies of Jeremiah Isaiah Nahum Habbakuk Zachary and Malachy c. and on the Apocalyps Alanus's Commentary on the Canticles His Treatise on the Parables S. Anthony of Padua's Mystical Expositions of the Holy Scriptures John Algrin's Notes on the Canticles Albertus Magnus's Commentaries on the Bible His Commentary on the Scriptures Cardinal Hugh of S. Cher's Commentaries on the whole Bible His Commentary on the Psalms His Concordance of the Bible Nicholas of Hanaps's Poor Man's Bible John Peckham's Collections of the Bible Universal or General Histories A Continuation of Marianus's Chronicle by Dodochine Arnoldus's Continuation of the Chronicle of the Sclavonians Gervase of Tilbury's Universal History of the West His History of England The Chronology of Robert of S. Marian continued by Hugh of S. Marian. John of Oxford's History of England John Grey's Chronicle Helinand's Chronological History Conrad of Lichtenau's Chronicle Roderick Ximenes's History of Spain His History of the Huns and Vandals His History of the Arabians His History of the Romans James of Vitry's History of the East and West Luke of Tuy's History of Spain The Chronicle of Godfrey Monk of S. Pantaleon Vincent of Beauvais's Historical Mirrour The Chronicle of Albertus of Stada Matthew Paris's History of England The Chronicle of Martinus Polonus Ralph of Cologne's Treatise of the Translation of the Empire Nicetas Choniates's History Joel's Chronological Abridgment Michael Acominates Choniates's History George Pachymeres's History Gregory Abulpharaje's History of the Dynasties Particular Histories and the Lives of the Saints Tagenon's History of the Expedition of Frederick Barbarossa the Emperor Another History of the same Expedition by an Anonymous Writer A Relation of the Expedition of Richard King of England in Palestine by Walter the Pilgrim and Richard A Relation of an Expedition to the Holy Land by Dodechin The History of the Meâ—ovingians by Andreas Sylvius Abbot of Marchiennes His Two Books of Miracles The Letter of Baldwin Emperor of Constantinople upon the Taking of that City by the Latins An Account of the same by Ville-Hardouin The same by Gonthier Wilbrand of Oldenburgh's Relation of an Expedition to the Holy Land The Life of Herbert Archbishop of Cologne by Lambert of Liege The Life of S. William Abbot of Roschild by an Anonymous Writer The History of the Albigenses by Peter des Vauâ— de Cernay A Chronicle of the same History by William of Puilaurent John of Oxford's Relation of an Expedition to Sicily Historical Tracts of Fordeham The Chronicle of the Monastery of Uske The Relation of the Election of Hugh And the Life of S. Robert the Martyr by Jocelin Brakelonde Hugh White 's History of the Monastery of Peterburgh and of the Church of Mercia Caesareus of Heisterbâ—â—'s History of Miracles His Life of S. Engelbert Stephen Langton's History of the Translation of the Body of S. Thomas of Canterbury Helinand's History of the Martyrdom of S. Gerâ—â—n and his
Postill upon the Epistles and Gospels of the Year printed at Paris in 1509. and at Strasburg in 1513. and 1521. The two Dominicans called Joannes Parisiensis both Doctors and Professors of Divinity of John of Paris a Dominican the Faculty in Paris must be distinguished The former lived in the Thirteenth Age about the Year 1220. He was Sirnamed Pungens Asinum the Ass-pricker and is mentioned by Joannes de Salagnac speaking of the Authors of his Order who lived before the time of S. Thomas He Founded two Chapels to S. Eustathius and is meant in an Information made in 1221. as the Records of those times make it evident It is undoubtedly he that Composed the Commentary upon the Sentences of which Trithemius speaks The other John of Paris was not a Licentiate in Divinity till 1304. when he brought himself into a great deal of Trouble by asserting That Transubstantiation was not a Point of Faith and that the Real Presence of the Body of Christ in the Sacrament might be explained after another manner viz. By supposing that the Bread being united with the Word mediante corpore Christi becomes the Body of Christ or that the Change be made after some other manner This new Doctrine which had never been taught in the Schools of Paris before made a great Noise and was opposed by Three other Divines who maintained That Transubstantiation was an Article of Faith according to the Decretal in the Chapter Firmiter John of Paris nevertheless maintained his Opinion with great Resolution and not only wrote a Book to prove it but defended it several times before many Doctors and Batchelors of Divinity and more particularly before William D' Orillac Bishop of Paris who having examined that Doctrine and taken advice with Giles of Rome Archbishop of Bourges Bertrandus Bishop of Orleans William Bishop of Amiens and several other Doctors injoined Silence to Friar John of Paris under the Penalty of Excommunication and strictly forbid him to Teach or Preach any more in Paris John of Paris appealed from this Sentence to the Court of Rome and went to Pope Clement V. then at Bourdeaux who appointed him Judges but he died before the Matter was decided upon S. Maurice's Day Jan. 15. 1306. The Book which John of Paris wrote about Transubstantiation was Intituled The Determination of Friar John of Paris Preacher of the Manner how the Body of Jesus Christ is in the Sacrament of the Altar different from that which hath been commonly held in the Church 'T is nothing else but the very same Explication of his Opinion which he delivers to the Assembly of the Doctors of Divinity abovementioned It was found in MS. in the Library of S. Victor and has been often quoted about that Point by the Authors of the Reformed Religion It hath lately been published by Mr. D Allix entire with a large and learned Preface and printed at London in 1686. There is a Treatise concerning the Regal and Papal Power printed at Paris in the Year 1506. and in the Collection of Goldastus's Monarchia S. Rom. Imp. Tom. 2. p. 107. which bears the Name of John of Paris It was written upon the Account of the Difference between Pope Boniface VIII and Philip the Fair. This Author observes in his Preface that they who seek to avoid one Errour often fall into another and thereupon brings an Example from the Controversie which was between the Monks and Seculars concerning Confession and the Administration of the Sacraments The one saith he asserted That the Monks ought not to meddle with them at all because they renounced all Secular Affairs The other said That they properly belonged to them by their Order The Truth lies in the middle between these two Errors which is That it is not altogether unfit that they should do it although they have no right to it upon the account of their Order And much the same thing happens in this Question about the Spiritual and Temporal Power concerning which there are contrary Errors The first of them is the Error of the Waldenses who hold that Clergymen ought not to have any Power or Temporal Estates the other is something like the Opinion of Herod who thought that Jesus Christ was Born to be an Earthly King so these Men suppose that the Pope as Pope hath a Power in Temporal Things above Kings The True Opinion lies between these two Errours and is this That the Successors of the Apostles may exercise a Temporal Jurisdiction and enjoy Temporal Estates by the Allowance and Grant of Princes but it does not belong to them as the Vicars of Jesus Christ and Successors of the Apostle To prove this Proposition he shews 1. That the Regal Power is founded upon the Law of Nature and Law of Nations 2. That the Priesthood is a Spiritual Power given by Jesus Christ to his Church to Administer Sacraments 3. That 't is not Necessary that all the Kings upon Earth should depend upon one Person only as all the Ministers of the Church upon one Head 4. That the Regal Power was erected before the Priesthood in time but the Priesthood is before the Regal Power in Dignity 5. That the Pope has not the sole Jurisdiction over the Churches Revenues but they belong to Bodies and Societies which possess them and that the Pope can't dispose of them as he pleaseth nor deprive the Owners of them without a just Cause That he may much less dispose of the Goods of Laymen but only in case of urgent Necessity to use censures to oblige them to assist and help the Poor or the Church in their Needs 6. That he hath no Jurisdiction over the Temporal Goods of Laymen nor any Secular Power because Jesus Christ as Head of the Church had none himself nor did give any to his Apostles but all the Power that he has given to the Church is purely Spiritual yea even that which belongs to the Exterior Ecclesiastical Court which may concern it self only in Spiritual Causes That the Pope may indeed Excommunicate an Heretick King and inflict Ecclesiastical Censures on him but cannot depose him He Answers all the Objections that may be made to this Doctrine and at last shews that the Pope may be judged and may either resign or be deposed Besides these Treatises of John of Paris Mr. Baluzius assures us that there are in the Library of Mr. Colbert Cod. 3725. three Sermons preached by this Monk at Paris the one in Advent the other on the Second Sunday in Lent and the Third on the First Sunday after Easter Some Englishmen also tell us That there is in the Library at Oxford a MSS. which contains a Treatise which proves the Truth of the Christian Religion from the Testimony of the Heathens and some other Treatises about the Confessions of Monks Some also attribute to him a Book Intituled The Correction of the Doctrine of S. Thomas against William de la Mare printed under the Name of Aegidius Romanus or
deputed to wait upon the Pope he said unto them God be thanked we are now agreed about the Principal Doctrin in which we differ'd Ye must presently treat of the Questions about Purgatory the Primacy of the Pope and the use of Leavened and Unleavened Bread in the Eucharist and about the Divine Sacrifice to the end That all occasion of Discord may be remov'd and after that an Union be immediately settled for the Time is short They begun with the Question of Unleavened Bread and it was determin'd That they might use indifferently either that which is Leaven'd or Unleaven'd provided it were made of Bread-Corn That the Minister had receiv'd Orders and that the place of Celebration was consecrated As to Purgatory it was determin'd That the Souls of Saints had obtain'd in Heaven a perfect Recompence as they were Souls That those of Sinners were punish'd to the highest degree and that the Souls of those who were in a middle State between these two were in a place where they endur'd Punishment but it was not material whether it be said That this was done by Fire or by Darkness by Tempest or after any other manner Concerning the Primacy of the Pope it was decreed That he should enjoy all the Privileges which he had at the beginning of and before the Schism In fine the Latins demanded concerning the Sacrifice why the Greeks after they have pronounc'd these Words This is my Body This is my Blood repeat this Prayer Make this Bread the precious Body of your Christ and what is in this Chalice his precious Blood in changing them by your Holy Spirit The Greeks answer'd That they confess'd the Bread was consecrated and made the Body of Jesus Christ by these Words This is my Body c. But that as the Latins after they have pronounc'd them say Order O Lord that these Gifts may be carried by the Hands of your Holy Angel unto your sublime Altar so likewise the Greeks do pray That the Holy Spirit may descend upon them that he may make this Bread the Body of Jesus Christ and that which is in the Chalice his Blood to purifie the Souls of the Communicants and forgive their Sins and that it may never be the Cause of their Judgment and Condemnation The Greeks were also ask'd what they thought of the Essence and Operation of God they answer'd That their Sentiment about it was the same with that of all the East That moreover they would go and give an account of all these Things to the Emperor The same Deputies being return'd the next Day the Pope told them That they were at present agreed and that there remain'd only some small Questions about which they must explain themselves That they were noted down in a Writing which he had and which he gave them to read It contain'd four Heads First That the Holy See and the Pope Vicar of Christ should enjoy their Privileges and that they should acknowledge he could add to the Creed what he had added unto it The Second That there were three kinds of those that Die the Saints Sinners and those who are in a middle State i. e. Christians who had sinn'd and done Penance but had not perfectly made satisfaction for whom Prayers were made and Alms given That the first did see immediately the Essence of God that the second were in Eternal Torments and that the third were in the Fire of Purgatory That after they are purified they are plac'd in the number of those who see the Essence of God The Third That they might indifferently make use of Bread Leaven'd or Unleaven'd provided it were made of Corn and were consecrated by a Priest and in an Holy Place The Fourth That the Questions concerning the Essence and Operation of God should be examin'd in the Council The Deputies replied That they had no Power from the Emperor to answer these Questions but that in their own Name and as Private Persons they would declare what they thought about them As to the first Head That it was altogether unreasonable for how said they can we acknowledge That the Pope has Power to add to the Creed without consulting his Brethren the Patriarchs and that therefore tho' an Addition should be permitted yet it could not be made without the consent of a Council And they agreed to the second and third Head but would give no answer to the last It was propos'd that they should take the Writing but they would not charge themselves with it and only told by word of Mouth to the Emperor and Patriarch what had been propos'd to them The same Night the Patriarch who had been Sick for a long time Died having written some Moments before his Death a Profession of Faith wherein he declar'd That he died in the Sentiments of the Roman Church The next Day he was Interr'd and the Greeks pray'd the Pope to conclude quickly the Union because they could continue there no longer having no Patriarch The next Day the Pope sent for the Archbishops of Russia Nice and Mitylene and having made them his Complements of Condoleance he propos'd a-new the Questions of Unleavened Bread of Purgatory of the Pope's Supremacy of the Addition to the Creed and the Words of Consecration The Greek Prelats answer'd That they had no Power from a Synod of the East but as Private Persons they said That it was indifferent to make use of Bread Leaven'd or Unleaven'd That it was needless to speak of Purgatory since the Greeks had not divided upon this Subject and that the Question between them and the Latins about it was not material That as to the Supremacy the Pope should enjoy all that of Right belong'd to him That as to the Addition to the Creed the Eastern Churches would never admit it That they would only permit those of the West to make use of it and acknowledge that this was not another Faith but an Explication of the Creed Lastly as to Consecration they confess'd that it was made by the Words of Jesus Chirst tho' they added after them a Prayer wherein they desir'd that the Eucharist might be made the Body and Blood of Jesus Christ. These Things being reported to the Emperor he held an Assembly wherein it was resolv'd That in the Treaty of Union they should speak of Unleavened Bread the Supremacy of the Pope and the Addition to the Creed without saying any thing of Purgatory or the Consecration but the Latins insisted upon Purgatory Three Days after the Emperor and Greek Prelats went to wait upon the Pope who having exhorted them to admit the Article of Purgatory caus'd two Discourses to be spoken before them one concerning the Pope's Supremacy and the other concerning the Unleavened Bread The Emperor requested That they should presently make an end because he must return home and pray'd the Pope to cause prepare what was necessary for their Voyage He said That he had already taken care and that he had sent a Captain to
Fragments in his Book of Purgatory George Gemistius Plethon a Celebrated Platonick Philosopher did no less oppose the Union George Gemistius Plethon a Greek Philosopher than Mark of Ephesus he set himself against the Proposal which was made of beginning a Conference with the Latins he gave Advices contrary to the Union in the Council of Florence he derided it when it was made and stood up against it after he was return'd to Constantinople he liv'd a long time and wrote against the Latins Allatius mentions two Treatises which he wrote about the Procession of the Holy Spirit which are in Manuscript in the Vatican Library Bessarion who had been his Scholar writing to his Children after his Death gives a fine Encomium of him There are many Historical or Philosophical Works of this Author in Print To Gemistius we must joyn another Philosopher Nam'd Amirutzes of Trebizonde who was Amirutzes a Greek Philosopher present also at the Council of Florence disallow'd the Union and wrote against it after he return'd to Constantinople his End was unhappy for he Apostatiz'd and became a Mahometan We must not forget to place among the rest Silvester Sguropulus or Scyropulus Grand Ecclesiarch Silvester Sguropulus the Grand Ecclesiarch of the Church of Constantinople who came with the Patriarch to the Council of Florence was present there was always against the Union and yet Sign'd it but he was no sooner return'd to Constantinople but he declar'd openly against it and wrote the History of the Council of Florence after such a manner as was little to the advantage of that Council This has been Translated and Publish'd by Robert Creighton a Doctor of the Religion in England and afterwards Bishop of Bath and Wells and Printed at the Hague in 1660. It is written by way of Memoirs but with much fineness and purity the Translation of it is not faithful in some places * Here Dupin should have mention'd the Places and the Translator speaking of the Ceremonies of the Church does often make use of Contemptuous and Reproachful terms which do not at all agree with those which are in the Original We must place in the number of those who were Enemies to the Latins George Scholarius a George Scholarius Enemy to the Latins Monk who is different from that George Scholarius who wrote for the Latins in the Council of Florence for this of whom we speak was a Scholar and Friend to Mark of Ephesus and is the Author of a Treatise against the Council of Florence Printed in Greek at London without the Date of the year He wrote many Letters which Allatius saw and quoted Lastly we must add to these Authors Manuel or Michel Apostolius a Learned Man but Poor Manuel or Michel Apostolius whom Cardinal Bessarion maintain'd a long time but he being mov'd by Envy against those Learned Men who deserv'd Praise and Commendation from him set himself to Write against them and so drew upon his head the Rebukes of Bessarion who abandon'd him insomuch that he was forc'd to retire about the end of this Century into the Isle of Crete where he got a livelyhood by Writing Books and teaching Children Then it was that he wrote a Treatise against the Doctrine of the Latin Church contain'd in the Decree of Union made by the Council of Florence which is publish'd by Monsieur Le Moine in his Collection of Pieces He wrote also a Treatise of the Procession of the Holy Spirit against Plethon wherein he Reprimands that Philosopher because he did not found his Doctrine upon Principles of Divinity but upon Arguments of Philosophy whereof Allatius makes mention Among the Greeks who sincerely embrac'd the Union and maintain'd it to the last there was none Bessarion a Cardinal more Illustrious than Bessarion who from being a Monk of the Order of St. Basil was advanc'd to be Archbishop of Nice that he might assist and speak in behalf of the Greeks at the Conferences with the Latins He behav'd himself worthily in this Employment and spoke with a great deal of Eloquence in the Council of Florence After he had Disputed earnestly for the Greeks he came to a Temper and was the chief promoter of the Union By this means he became odious to the Greeks who were displeas'd with it and therefore he stay'd in Italy and was honour'd with the Dignity of a Cardinal or rather he honoured the Purple which he wore by his Learning Wisdom and Piety He deserv'd to have been Pope and should have been so if he would have made some advances to obtain that Supream Dignity but he preferr'd Retirement Study and Repose before the Pontifical Dâ—◠〈◊〉 and thought that he could not in Conscience seek after it He died in 1472. Aged 77 years after his return from his Embassie into France whither he had been sent by the Pope The Works of Bessarion which now remain are these which follow a Treatise of the Sacrament of the Eucharist and of the words of Consecration wherein he proves that the Bread and Wine are chang'd into the Body and Blood of Jesus Christ by vertue of the words of our Lord and not by Prayer and answers the Objections of the Greeks by explaining their Liturgy according to the Doctrine of the Greek Fathers a Dogmatical Discourse about the Causes of Schism and another about Union in the Acts of the Council of Florence a Treatise address'd to Alexis Lascaris concerning the Procession of the Holy Spirit and in Defence of the Definition of the Council of Florence related in the 13th Tome of the Councils p. 1228. A Letter of the Procession of the Holy Spirit an Apology for Veccus together with a Confutation of the Treatise of Palamas a Letter to those of the Patriarchate of Constantinople and an Answer to 4 Arguments of Planudes about the Procession of the Holy Spirit which works were publish'd by Arcadius and printed at Rome in 1630. These are all the Theological Works of Bessarion not to mention those of Philosophy which discover that he was as great a Philosopher as Divine He defends the Philosophy of Plato in 4 Books against George of Trebizonde who attack'd it he wrote about that Philosophers Books of Laws and a Treatise of Nature and Art address'd to George of Trebizonde he Translated the Metaphysicks of Aristotle and Theophrastus which Works were printed at Venice in 1503. and 1516. He wrote a Letter to the Governour of the Children of Prince Thomas Paleologus about their Education which is publish'd by Pontanus in his Notes upon the History of Phranza printed at Ingolstat in 1504. and by Meursius at Leyden in 1613. There was also printed at Islebon in 1603. An Exhortation to Christian Princes to make War against the Turks and Bzovius has inserted into his History a Discourse which Bessarion made upon the death of the Emperor Manuel Paleologus There are also some Letters of his in Print and in Manuscript There is no Greek