's Image which is really a Doctrine of Devils yet the Artifice of Satan in this Temptation could be no other than this To Establish that Doctrine as Divine which he had secretly first brought into practice by endeavouring openly to extort it from the more Zealous Practicers of it And so make his Diabolical Delusions pass for Sacred and Divine Truths Adore the Virgin 's Image no more to be delivered from his Temptation and that he was reproved by his Elder for doing so In the 47th he relates That the Virgin having appeared Twice to a Jester uttering Impious Speeches against her and having warned him to do so no more but to no purpose she appeared to him the Third time and that having Signed his Hands and Feet with the Sign of the Cross he found himself when he awoke without Hands and Feet In the 79th he observeth It was the Custom in Constantinople to keep the Eucharist they received on Holy Thursday to the Holy Thursday of the next Year and that a Catholick being Servant to a Severian having left with his Master the Key of his Chest where he had laid up the Eucharist in a Linen-Cloth the Master having designed to burn it because his Servant did not come back found that the particles of the Eucharist had brought forth Ears of Corn. He relates in the 176th Chapter That a young Jew finding himself in great extremity in a Desart without Water and having called for Baptism on those that accompanied him one of them Baptized him by throwing Sand on his Head Three times and saying the usual Words Such an one is Baptized in the Name of the Father of the Son and of the Holy Ghost that presently after that Jew found himself better that afterwards it was debated whether that Baptism was good and valid and that at last he was sent to Jordan to be Baptized there and he that Baptized him was ordained Deacon In the 196th he relates That some Children of the Province of Apamea would needs represent the Celebration of the Holy Mysteries and that having chosen one of themselves to perform the Office of a Priest and two others of Deacons they set some Bread upon a Stone and that he that acted the Priest did pronounce the Words of Oblation which he had gotten by Heart because it was the Custom of his Church that Children should receive the Communion next after the Clerks and being for that pretry near the Altar they over-heard the Words of the Holy Sacrifice which the Priests in some places used to utter aloud that having thus performed all the Ceremonies before they brake the Bread to give the Communion Fire came down from Heaven which consumed the Oblation and the whole Stone whereon it was laid That the Bishop of the place hearing of it built a Monastery in that place and made all those Children Monks To this Example he adds that reported by Ruffinus of the Baptism administred by S. Athanasius who was then but a Child to some other Childeen and says That S. Athanasius believed those that receive Baptism out of fear and without Faith are nevertheless Baptized tho' Baptism does them no good In the 207th There is mention made of Two Angels who stood Sureties for a Girl which had a mind to be Baptized In the 214th It is observed They Baptized in the East on the Day of Epiphany as well as on Easter-Day and Whitsunday Such things as these are in that Book which may be of some use for the Church Discipline It is moreover full of an infinite Number of Relations and Miraculous strange Stories of Apparitions Revelations Visions and Miracles wrought by those Hermits whether by foretelling things to come by discovering Men's Thoughts healing the Sick commanding Lions and Wild Beasts or working extraordinary Feats Death it self did not hinder them from working Miracles from the Grave they did speak to the Living and wrought Miracles in their behalf Among those wonderful Stories of little Credit for the most part there be found inimitable Examples of Vertue extraordinary Austerities excessive Fasts wonderful Poverty and such a Simplicity and Humility as would sometimes pass for Sottishness an immoderate Zeal against Hereticks fierce Conflicts with Devils and some Witty and Holy Answers The Stile of that Work is low and course It was Translated into Latin by Ambrosius Camaldulensis and Printed in Greek in the Bibliotheca Patrum 1624. Cotelerius Published at last the Greek of some Chapters which were before wanting in his Second Volume of Ecclesiastical Monuments GEORGIUS Sirnamed PISIDES GEORGIUS Deacon and Library-Keeper of the Church of Constantinople Sirnamed Pisides wrote a Book in Iambick Verse upon the Creation of the World which the Ancients Georgius Pisides call * Hexaemeron the Six Days Work He writ also the Life of the Emperor Heraclius the Persian War a Panegyrick upon the Martyr Anastasius and another Work intituled Abarica or Avarica being an History of the Avares We have the first Work of this Author which is Dedicated to Sergius Patriarch of Constantinople and another Poem of the Vanity of this Life together with some fragments taken out of Suidas He is a better Poet than Divine This is probably the same Georgius who made some Sermons in the praise of the Virgin Published by F. Combefis whereof some are upon the Virgin 's Conception and his Mother's others upon the Virgin 's Birth her Presentation in the Temple her assisting at the Cross and at the Sepulchre they are full of Fables taken out of the Apocryphal Book of the Virgin 's Birth falsly fathered upon S. James and of extraordinary commendations of the Virgin and her Parents They are Declamations full of Descriptions Exclamations Rhetorical Figures and Emphatical Terms but void of Sence and Reason and fitter for Sport than Instruction The last of these Sermons is upon S. Cosmus and S. Damian EUGENIUS Bishop of Toledo EUGENIUS having lived in Solitude and in the practice of the Monastical Life near the City of Saragosa was forced to be Bishop of Toledo by order from the Prince Ildephonsus Eugenius Bishop of Toledo who succeeded him in that See tells us He wrote a Book of the Trinity and Two little Books whereof the one was in Verse of divers measures the other in Prose that he had also revised Dracontius's Work on the Creation of the World and had made it a great deal better than it was and had added to it the Work of the 7th Day Sirmondus hath Published Eugenius's Poems containing several pieces on different Subjects The Stile of them is not very Polite but the Fancies are very Exact and Judicious and he is full of very Christian Sentiments Cardinal Aguirre in his Notitia of the Councils of Spain promises a Letter of this Eugenius to Protasius and a new Book of Epigrams that has never been Published He had a Predecessor named Eugenius whom Ildephonsus ranks also among the Ecclesiastical Writers but he speaks
Epistle to the Corinthians which had been for a long time constantly read in the Church of Corinth as he testifies in these Words We have even now passed the Lords Day when we perused your Epistle which we shall hereafter read continually as we do that of St. Clement that we may be replenished with Precepts and wholsom Instructions Afterward he observes that his Letters were corrupted by Falsifiers in these Words I wrote several Epistles at the Entreaty of the Brethren but the Ministers of the Devil have filled them with Tares by retrenching and adding many things they may well expect this terrible Sentence Cursed be he that adds or diminisheth any thing from my Words Wherefore it is not to be admir'd that some have presumed even to corrupt the Sacred Writings since they have done it in Books of much less Authority Besides these Epistles there is another Extant written to Chrysophora his faithful Sister to whom he gave Instructions suitable carefully nourishing her with spiritual Food These are the Contents of this passage of Eusebius concerning the Epistles of St. Dionysius which I have set down entire because he hath made use of the same Method as we should have done in case those Epistles had been still Extant Moreover Eusebius in his 2d Book Chap. 25. recites another Fragment of his Epistle to the Romans wherein it mention'd the Death of St. Peter in the City of Rome in these Words Thus says he as I may so say by your Exhortations you have mixed the Grain that sprung from the Seed of St. Peter and S. Paul that is to say the Romans and the Corinthians for these two glorious Apostles entring into our City of Corinth instructed us in dispersing the spiritual Seed of the Gospel afterwards they passed together into Italy and having given you also the like Instructions they suffered Martyrdom with you at the same time This is all that we certainly know concerning the Life and Writings of Dionysius Bishop of Corinth In the Menologium of the Greeks he is reckoned among the Martyrs a He is reckoned among the Martyrs On the 29th of November 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on this day Dionysius Bishop of Corinth died by the Sword Glycas affirms that he suffered Martyrdom under the Reign of Antoninus Pius and yet it is certain that he lived under Marcus Aurelius but since neither Eusebius nor S. Jerom take any Notice of the matter I am apt to believe that the Latin Church hath done more prudently in placing him in their Martyrology in the Rank of the Confessors Pinytus Philippus Modestus Musanus and Bardesanes AT the same time lived Pinytus Bishop of Gnossus in the Island of Crete who replyed as we have even now observ'd to S. Denys of Corinth in an Eloquent and Learned Epistle Philippus Pinytus c. Bishop of Gortyna mentioned likewise by the later wrote a Treatise against Marcion as well as Modestus a As well as Modestus S. Jerom affirms that in his time there were other Tracts extant under the Name of Modestus but that they were rejected by the learned as Supposititious but less accurate Among these may be reckoned Musanus who wrote a Work against the Encratites and Bardesanes b Bardesanes Porphyritis Lib. de Abst. cites one Bardesanes a Babylonian who he says lived in the time of his Fore-fathers and writ concerning the Brachman and Indian Philosophers But he must needs have been another Person the Syrian who Composed two Tracts translated into Greek by his Disciples the First against Marcion and other Hereticks and the Second concerning Fate this last was dedicated to the Emperour Antoninus c Was Dedicated to the Emperor Antoninus It is asserted by S. Jerom that he presented it to him but it is more probable that being Translated it was afterwards delivered by others for since he wrote in Syriack it is not credible that he presented or even Dedicated his Book to the Emperor on the contrary he Composed it at the Entreaty of his Friends and in the form of a Dialogue Besides he wrote other Treatises upon the Persecution that was then raised against the Christians of Syria Eusebius observes that this Author having been engaged in the Sect of the Valentinians tho' he had acknowledged and retracted the most part of his Errors yet he retained some of them wherefore he is accused by S. Jerom of being the Deviser of a new Heresie Tho' he owns that Bardesanes was endued with a very quick Apprehension and was extremely vehement in his Disputes S. Epiphanius likewise makes him to be the Ring-leader of an Heresie Bardesanes says he in Haeres 56. is the Author of the Heresie of the Bardasianites he was a Native of Mesopotamia and an Inhabitant of the City of Edessa moreover he was a very good Christian d A very good Christian. S. Epiphanius is deceived for it is otherwise affirmed by Eusebius that he was at first a Valentinian and that his Errors were the remainders of this Heresie and wrote many useful Books being well skill'd in the Greek and Syriack Tongues e Being well-skilled in the Greek and Syriack Tongues He did not understand Greek since as Eusebius assures us his Disciples Translated his Works He was intimately acquainted with Abgarus Prince of Edessa and assisted him in his Studies he lived until the time of Antoninus Verus and Collected many things concerning Fate against the Astronomer Abidas There are also other Works written by him agreeable to the Faith He Courageously withstood Apollonius the Friend of Antoninus f The Friend of Antoninus Neither is there much certainty in this Relation who advised him to deny that he was a Christian and undauntedly replyed that he did not fear Death which he could not avoid tho' he should do that which the Emperor required But at last this Man adorned with so many Vertues fell into Heresie suffering himself to be infected with the Errors of the Valentinians inventing divers Aeones and denying the Resurrection of the Dead He acknowledged indeed the Law and the Prophets together with the whole New Testament but then he admitted several Apocryphal Books along with them Eusebius in Lib. 6. Praeparat Evangl produceth an excellent Fragment of the Writings of this Author against Fate whereby it is evident that it was written in the Form of a Dialogâ—â— He proves in this Fragment that Men are not Conducted by Nature and Necessity as brute Beasts but by Reason and with Liberty because altho' the Nature of all Men be the same yet there are infinite numbers of Manners Customs Laws and Religions among them that are different even in the same Country and under the very same Climate which cannot proceed but from the different Choice that is made by them Afterwards having alledged many Examples to evince this Truth he adds What shall we say of the Society of Christians who are dispersed throughout all the Cities of the World and who cannot
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
visit the famous Monasteries in that Country He found the Life of these Asceticks so perfect that he resolv'd to follow their Example and when he return'd into his own Country tho his Bishop Dianius Ordain'd him Reader he retir'd into a solitary Place in the Province of Pontus near the Monastery of St. Macrinus where he led a Religious Life His Brethren Peter and Naucratius and many others of his friends came to see him in this Place and embrac'd the same way of living He made Rules for them and so became the first Founder of a Monastick Life in Pontus and Cappadocia Dianius Bishop of Caesarea in Cappadocia was one of the Enemies to St. Athanasius He had approv'd the Creeds of Antioch of Sardica and Ariminum made by the Semi-Arians This oblig'd St. Basil to separate from his Communion He was not reconcil'd to him till this Bishop declar'd on his Death-Bed that he had always in his Heart believ'd the Nicene Creed and â—was through simplicity that he had Sign'd that of Constantinople After the Death of Dianius Eusebius was chosen Bishop of Caesarea in Cappadocia He conferr'd the Order of Priesthood on St. Basil who retir'd soon after into his Solitude because he had some difference with his Bishop who was Jealous of him But he was reconcil'd to him Three Years after and 〈◊〉 so great a Reputation that after the Death of Eusebius he was chosen Bishop of Caesarea towards the End of the Year 369. He was no sooner promoted to this Dignity but he was persecuted by the Emperor Vâ—leâ—s who sollicited him by Modestus the Praetorian Praefect to Communicate with 〈◊〉 and to embrace the Doctrine of the Arians But in vain did he use Threatnings for St. Basil 〈◊〉 him with a surprizing firmness of Mind and would never yield to the Will of the Emperor 〈◊〉 Constancy so much astonish'd the Emperour Valens that when he came himself to Caesarea he 〈◊〉 not undertake any thing against St. Basil but was present on the Day of Epiphany in the Year 〈…〉 the Publick Prayers of the Church of Caesarea and offer'd Gifts which were received by the Hand of St. Basil. He return'd thither once afterward and had a long Conference with St. Basil about the Doctrine of the Church But some time after this Emperour being push'd on by the Arians 〈◊〉 to turn him out of Caesarea 'T is said That at the same time when he dictated this Order his 〈◊〉 Sickâ— and that his Sickness made him change his Resolution That he sent also for St. Basil and at his Arrival the Emperour's Son was almost recover'd but being afterwards baptiz'd by the Arians 〈◊〉 relaps'd into his Sickness and Died. After his Death Valens would yet have sent St. Basil into Baâ—ishâ—ent but was hindred as is reported because when he would have sign'd the Order the Pen 〈◊〉 three times This Prodigy made the Emperour give over the Prosecution of this Design But St. Basil did not only maintain the Eaâ—â—h with a wonderful Constancy but he also endeavour'd to 〈◊〉 Peace to the Church The East and West were then divided about the Cause of Meletius 〈◊〉 Pauâ—inus who were both at the same time Bishops of Antioch Paulinus communicated with St. Athâ—â—aâ—ius and was supported by the Western Bishops Meletius was not of their Communion but was a very good Catholick He was lawfully ordain'd Bishop of Antioch and was acknowledg'd 〈◊〉 such by all the Eastern Bishops There wanted nothing but his Reconciliation with St. Athanasius to make him be acknowledg'd by all the Western Bishops also for the Western Bishops blindly follow'd the Judgment of this Bishop Wherefore St. Basil us'd all his Endeavours to reconcile him to St. Athanasius and Damasus He also pray'd Meletius to yield to Peace He oblig'd him to send 〈◊〉 Deacon Dorotheus to St. Athanasius who went into the West as far as Rome but he could not compass his Design of restoring Peace He return'd thither also a second time with a Letter of St. Basil and he could obtain nothing but a Deputation of some Priests to comfort the Eastern Bishops who were tormented with the Persecution of Valens St. Basil seeing that the Western Bishops would not 〈◊〉 Peace with Meletius wrote many Letters to them wherein he complains of their Behaviour But howsoever it came to pass he could not compass this Peace between the East and the West Which was not concluded till Nine Months after his Death In the mean time while St. Basil labour'd with so much Zeal for the Peace of the whole Church 〈◊〉 own Province was broken in pieces by Dissentions which occasion'd him much Trouble and Sorrow The Emperour having divided Cappadocia into two Provinces Anthimus Bishop of Tyana the Metropolis of that Part that was newly erected into a Province pretended that he ought to be the Metropolitan of that New Province and that he ought to Ordain Bishops for the Cities that depended upon it and that he ought not to depend upon the Metropolis of Caesarea no more than the Bishops of the Cities of that New Province St. Basil did not contest this right with Anthimus in the least but they were at difference concerning the Extent of this New Province Anthimus extended the Limits of it further than he ought and St. Basil oppos'd his Attempts They differ'd chiefly about one little City call'd Sasima which lay upon a great Road. Anthimus pretended that it depended upon his Jurisdiction and St. Basil to keep it to himself erected it into a Bishoprick and gave it to his Friend St. Gregory Nazianzen But Anthimus was already in Possession which oblig'd St. Gregory being a Lover of Peace to withdraw from the place in which he could take no Pleasure and he was very Angry with his Friend for making use of him to maintain his own Quarrel St. Basil had also another Dispute with Theodotus Bishop of Nicopolis Meletius and this Bishop were invited to come to a Synod which was to be held at Phargama near Nicopolis He wrote to Eusebius of Samosata to be there and sent his Letter by Eustathius of Sebastia The good Correspondence which St. Basil had then with this last render'd him odious to Theodotus and the other Bishops who desir'd no more to have him at their Synod When St. Basil knew this Matter he held a Conference with Eustathius of Sebastia In which he found that he spoke like a Catholick and he caus'd him to sign an Orthodox Confession of Faith After he had us'd this Precaution he came to find out Meletius and Theodotus and told them what he had done Theodotus told him That Euâ—… had since deny'd what he had then approv'd St. Basil answer'd That he could not believe him so inconstant but notwithstanding to try him yet anew he would offer him a very large Confession of Faith which if he refused to Sign he would then separate from his Communion Melctiâ—s and Theodotus approv'd of this Proposal and the last invited St. Basil
the Kingdom of Heaven through much Trouble and Labour Those who do the Works of the Devil have they less Trouble than we Are they more exempt from Labour c. But 't is difficulty say you to preserve the Treasure of Grace and the Innocence of Baptism Must we then refuse a good thing for fear of being deprived of it If you watch over your selves if you be constant in Praying in Fasting in Singing of Psalms and in the practice of the other Exercises of a Christian you shall preserve your Treasure Afterwards he represents in a lively manner the Remorse which they shall have at the Day of Judgment who shall see themselves condemn'd for want of receiving Baptism He represents the Despair which shall seize upon them and concludes from all these Motives that they ought quickly to Purge away their Sins by Baptism This Exhortation is admirably suited to the Christians of our Age who delay from day to day to do Penance for their Sins and forsake their Disorders The 24th Homily to Young Men about Reading Gentile Books is very curious He does not absolutely forbid the Reading and Study of Profane Books but he desires First That they would not dwell upon them and that they would not look upon this Study as the principal Thing of their Life but that they would be perswaded that the principal Knowledge is that of working out their own Salvation and that this Knowledge is to be learnt in the Holy Scripture 2. That they should Read Profane Books with Discretion and not give Attention to the Evil that 's in them but only to the Examples and Discourses which may be Useful and which lead Men to Vertue He relates a great Number of Examples and Instructions which he drew from all sorts of profane Authors These are all the Moral Homilies of St. Basil I have now only to speak of his Panegyricks for that of Julita is rather a Moral Discourse than a Commendation of that Saint In the Exordium of the Panegyrick of St. Gordus St. Basil says That Christians celebrate the Festivals of Saints and praise their Actions to glorifie God in his Servants to rejoyce the Righteous and to excite all the Faithful to their Imitation He observes that the Saints have no need of our Praises That 't is sufficient to relate their Lives that so their Vertues may serve for a pattern to others He adds That the Nobility of Extraction the Family the Education the Masters are the Subject of Praise in Profane Panegyricks but Christians have no other Subject of Praise but the peculiar Vertues of those whom they commend After this he gives an Account of the Life of St. Gordus He says That this Saint was of Caesarea and that he had the Command of a Hundred Men in the Emperour's Army That in his time a furious Persecution was rais'd against the Church which St. Basil describes That then this Saint of his own accord quitted his Office of Captain and retir'd into a Solitary place That after he had been there exercis'd purified and prepared for the Combate he came into the City one day when all the People were assembled to see a Publick Show which was presented upon the Theatre and declar'd who he was That being led to the Tribunal of the Judge he made Profession of Christianity That nothing could shake his Constancy but he went with Courage to the place of Punishment and that after he was fortified with the Sign of the Cross he boldly receiv'd the stroak of Death St. Basil describes this History very eloquently and introduces this Martyr saying many fine things and well-worthy of his Constancy I wonder that he did not excuse his Zeal for coming and presenting himself to the Combate which seemed to be contrary to Christian Prudence to the Rules of the Church and the Determinations of the Holy Fathers 'T is believ'd that this Saint suffer'd Martyrdom under Licinius The History of the Forty Martyrs related in the following Homily happen'd also under this Emperor St. Basil begins it with saying That the Martyrs could not be praised too much for the Three Reasons which he alledg'd in the preceding Panegyrick First Because we testifie by this Remembrance of those who were the Servants of God the respect we owe to our common Master Secondly Because we celebrate the Praises of the Martyrs that we may make our own Wills suffer Martyrdom And Lastly That Men may be induc'd to imitate their Vertues These 40 Martyrs were 40 Souldiers who being at Sebastea during the Persecution of Licinius declar'd that they were Christians When the Governor of the City saw that their Constancy could not be shaken nor they persuaded by fair means to change their Religion he order'd them to be expos'd in the Night all naked to the rigor of the Air at a time when a Pond near the City was quite frozen over They resolv'd all to endure this Torment with Constancy but one of them being overcome by Pain renounc'd the Faith of Jesus Christ but he lost his Soul and could not save his Life for he was no sooner put into warm Water to bring some heat into him again but he expir'd However God permitted that the number of the 40 Martyrs should be compleat for one of their Guards perceiving the Angels who distributed to each of them a Crown made Profession of being a Christian and put himself in their Number and was baptiz'd in his own Blood and sav'd by his Faith The next Morning they were all Burnt and their Ashes thrown into the River This is the History of the 40 Martyrs as it is related by St. Basil. 'T is commonly believ'd that they were expos'd all Night in the Pond But this proceeds from a mis-understanding of St. Basil's words who sayâ— expresly That they were expos'd to the Air in the Middle of the City at a time when the Pond hard by was all frozen over 'T is this which makes the Confusion He adds one notable Circumstance That the Mother of one of those 40 Martyrs exhorted her Son to suffer boldly Lastly he says That those 40 Martyrs protect the City of Caesarea That the Christians can find assistance by their Prayers That if we should ardently desire for us the Prayers of one Martyr only we ought much more to beg the Intercession of 40 That whether we be in affliction or in a joyful condition 't is good to have recourse to them either to be deliver'd from Evil or to be continued in Prosperity That they hear the Prayers of Mothers who pray for their Children and of Women who pray for the Return or Health of their Husbands Let us pray then together with these Martyrs says he concluding his Discourse Let us joyn our Prayers with theirs In the Panegyrick of the Martyr Mamas which is the 24th he Praises this Holy Martyr who had been a Shepherd seeing that he probably had but little to say of him he enlarges in this Homily
also to declared Enemies Likewise Christians are not only to do good to their Friends and their Relations but also to their Enemies It is not Vanity but Charity which is the foundation of their Liberality they do not only give of their Superfluities but also of their Necessaries Their strength consists chiefly in suffering with Courage and Constancy in keeping off the Violence which is offer'd to the Weak in over-coming their Passions in despising the Riches of this World and seeking after loving and valuing nothing but Vertue They preserve an evenness of Soul and wonderful Tranquility of Mind in the midst of Crosses Yet they do not rashly expose themselves and are not asham'd to fly when they find themselves too weak to resist Persecutions In short their Moderation consists in Tranquility of Mind in the love of Mildness in compleat Meekness and perfect Honesty St. Ambrose explains particularly all the parts of these Vertues gives excellent Precepts for observing them and proposes admirable Examples of them taken out of the Holy Scripture He produces also some Examples of them taken out of Ecclesiastical History that of St. Laurence is very remarkable St. Ambrose proposes him as an illustrious Pattern of Constancy He says That this holy Deacon seeing Xystus his Bishop dragg'd away to Martyrdom he fell a weeping not that the Martyrdom of his Master griev'd him but because he was left behind him in the World upon which account he addresses to him in these Words Whither go you my Father without your Son Whither run you O holy Bishop without being accompanied by your Deacon You never us'd to offer Sacrifice without a Minister what is it then that has displeas'd you in me Is it because you have found that I have not well discharg'd my Office Try now whether you have chosen a good Minister Why do you refuse him with whom you have consecrated and who has consecrated the Holy Sacraments with you Why do you refuse him say I to mingle his Blood with yours St. Xystus answers in these Words and others like them I do not desert you my Son I do not abandon you but you are reserv'd for greater Combates Mourn not you shall quickly follow me within Three Days you shall be where I am Such says St. Ambrose was the glorious Contest of those two Illustrious Martyrs who strove who should first suffer for Jesus Christ. The History of Orestes and Pylades meets with applause when it is represented how each of them endeavoured with all his might to die for one another These two would both have died the one having committed Parricide and the other being a Complice in it but there was nothing that obliged St. Laurence to offer himself to Death his own Zeal only induc'd him to it and three Days after as he was roasting upon a Grid-Iron he still mock'd the Tyrant saying I am roasted enough turn me and eat me and so he overcame the Violence of Fire by the Strength of his Courage We must not forget the Example of St. Agnes which St. Ambrose relates before this This Holy Virgin says he being in danger of losing either her Chastity or her Life secur'd her Virginity by yielding up this Mortal Life to purchase an Eternal one About the End of this Book St. Ambrose insists upon the principal Vertues of Clergy-men he recommends to them above all things Disinteressedness and Purity It appears by this place That St. Ambrose thought that Bishops Priests and Deacons were obliged to live in Celibacy and that those could not be received into the Clergy who had been twice married tho' they had been married the first time before their Baptism He concludes with speaking of the Trust committed to us and of the Fidelity we should show in keeping that which is entrusted to us He recommends to the Clergy men who take Care of the Vestry to discharge their Duty with Faithfulness and Modesty He begins the Second Book with enquiring wherein consists true Happiness and he shows That it consists in the Knowledge of God and in Innocency of Life That all other good things do not only fall short of our supreme Happiness but they do not so much as render us more happy as on the contrary the Crosses and Miseries of this Life do not render us more unhappy That the good things of this World such as Riches Abundance Joy c. are truly Evils because they hinder us from working out our Salvation whereas those things which are believed to be evil as Pain Affliction c. are good for us because they give us Opportunities of practising Vertue Afterwards he treats of the Good that is Profitable and having shown that there is no true Profit without Honesty he discourses of the several sorts of Good Things that are truly profitable of Friendship of Advice of Fidelity of Liberality of Good-will of Civility of the Protection of the Poor and Afflicted of Hospitality and the other Vertues necessary for maintaining Society and Commerce among Men. The Advices which he gives about these things are very Judicious Some of them are as follows Nothing is more profitable than to be lov'd nothing is more disadvantageous than not to be loved Mildness Civility and Modesty cause us to be lov'd of all the World These Vertues are very becoming to Kings and Princes as well as to private Persons they maintain Peace and Charity A Man is more easily trusted who is lov'd by many When Counsel is to be ask'd we should address our selves to a Person who is equally Just and Wise. These Two Vertues are inseparable We must not only assist the Poor who have nothing to live upon but it is a Piece of Prudence and Charity to help also those who are unfortunate in their Affairs chiefly when it is not by their Debauchery that they are reduc'd to this Condition but by some unforeseen Misfortune 'T is also a Duty of Charity to redeem Captives and rescue them out of the Hands of their Enemies to save Women from Disgrace this is to restore Children to their Fathers and Fathers to their Children and Citizens to their own Country There are some also that do a Work of Charity by marrying Orphan Daughters When we cannot help others by giving them Money it is good to assist them by our Counsel and Labour We must do Works of Charity with Prudence and not give Alms to those that are unworthy There are some that feign Debts and others that deplore their Misery we must examine whether these things be true or no and we are not only to employ our Hands to give but also to make use of our Eyes to consider the Persons to whom we give We must look upon him who does not see us and seek after him who is asham'd to be found Yet we must not retrench our Alms under a pretence that many ask them who do not deserve to receive them I omit many other fine Maxims which he proposes concerning Alms and
Altorf in 2 Vol. Octavo to which he added long Comments Pitthaeus's Edition was again Printed in 1645 and in 1640 at Paris Lastly M. Baluzius having reviewed them by Four Manuscripts published them with short Notes This Edition which is the last and the best was Printed for Muguet in 1663 at Paris where it was reprinted again in 1669 Octavo Besides these Editions they were Printed at Norimberg in 1623 at Rouan in 1627 Twelves with Brassicanus his Notes At Oxford in 1633 with the aforesaid Notes ARNOBIUS junior THE Author of the Commentary upon the Psalms Dedicated to Laurentius or rather Leontius and Rusticus commonly bears the Name of Arnobius It is hard to say Whether Arnobius junior it be the true Name of this Author or some feigned Name but however that be we must not confound him with Arnobins the Apologist for Religion this last having lived after the Heresie of Pelagius in the time when there were such hot Disputes about Predestination He took part and ranked himself on the side of the Priests of Marseille against the Scholars of S. Austin which makes me think he was a French Man brought up in the Monastery of Lerins The Bishops to whom he writes are without doubt Leontius of Arles and Rusticus Bishop of Forum-Julii It appears by what he says upon the 105th Psalm that he was in the Priesthood His Commentary is extreamly short He applies himself to the Allegorical Sence and referrs all the Text of the Psalms to Jesus Christ and his Church He doth it with a great deal of Wit and Elegancy and mixes now and then some Moral Observations but his chief design is to find in the Psalms the whole Oeconomy of the Incarnation of Jesus Christ and particularly the benefits of the Redemption He seems to favour the Error of Pelagius in his Commentary upon the 50th Psalm where he says That Man is born Subject to the Sentence passed upon Adam without partaking in his Sin Qui nascitur sententiam Adae habet peccatum vero non habet Nevertheless he acknowledges That the Nature of Man is decayed thro' the Sin of the First-Man He owns the effects of Original-Sin and the Necessity of Redemption and he observes all along that we can do nothing without the Divine help That it is he that delivers us from our Irregular Motions who instills into us the knowledge of Good who makes us love it and practise it He goes yet further and will not have Man attribute any Good-Work to himself nor presume upon the strength of his Free-Will because the Will says he upon Psalm 117 may be over-powered but God cannot The Freedom of Man cannot say I have Conquered my Enemies for no Man ever overcame either his visible or invisible Enemies without the help of God To God then we owe our Victory his Almighty Arm works that little Goodness that we have in us he hath the power of Life and Death he makes us sing his Divine Praises But altho' he extolls the strength of Grace so much yet he opposes those that Teach Predestination or as he says on Psalm 109 those that have Predestined some to Good and others to Evil and deny Free-Will He maintains That Grace doth not expel Freedom but that we may request pray knock at the Gate for it and God will not deny his Grace to those Persons who do so That there is an Universal preventing Grace which Jesus Christ hath diffused upon all Men which goes before all their desires and by the help of which they have recourse to God for his Special Graces That their Freedom is not utterly destroyed but yet they must impute all the Good they do to God God commands nothing impossible Men never are guilty of Sin but when they have no Will to do that thing which they are able to do God never rejects them who have recourse to him Read the Commentaries upon Psalm 37 77 91 109 117 118 and 146. In his Commentary upon the 138th Psalm he opposes the Novatian Heresie In the 139th Psalm he notes That Excommunication is to terrifie not destroy because it excludes from Eternal Life He adds That Hereticks can have no place in the Kingdom of Heaven because they corrupt the Word of God and he says further That Bishops who have no care to feed their Flock with this Divine Word shall be punished in the same manner He speaks of Guardian-Angels in his Commentary upon the 37th Psalm and asserts That they with-draw themselves from Men when they run into Sin This Commentary is not the Stile of the Ancient Arnobius nor written with so much clearness as it might but yet the Stile is not bad It hath been Printed alone at Basil in 1522 and by Erasmus at Cologne in 1532 Octavo and more correct at Paris in 1639. 'T is extant also in Biblioth Patr. Tom. 8. We have also under the Name of Arnobius a Dialogue about the Trinity and Incarnation first Printed by Feuardentius at the end of his Edition of S. Irenaeus at Cologne in 1596 and since with all Irenaeus's Works 'T is also in Biblioth Patr. Tom. 8. and some Notes upon the Gospel Printed at Basil in 1543 Octavo and reviewed and amended by Schottus at Paris in 1639. HONORATUS Bishop of Marseille GENNADIUS says That this Bishop was Eloquent and that he had an excellent faculty of making Sermons Extempore for being filled with the Fear of God and well skilled in Ecclesiastical Matters as soon as he opened his Mouth Divine Instructions flowed Honoratus of Marseille from it as from a Magazine He composed several Homilies in which he set himself especially to Explain the Mysteries of Religion and Confute the Hereticks The People and Clergy came in throngs to hear him and the other Bishops desired him often to come and Preach in their Churches Pope Gelasius acknowledges under his Hand That he was sound in the Faith and shews the great Esteem he had for him in a Letter He composed the Lives of the Saints for the Edification of the Faithful and chiefly insists upon the Life of S. Hilary to whom he was obliged for his Education He often joined devoutly with his People in the Litanies to implore the Mercy of God This is what Gennadius or some other Author of the same time says in Commendation of Honoratus I say Gennadius or some other Author because this Clause is not to be found in some Manuscripts of Gennadius's Treatise of Ecclesiastical Authors and it seems not to be his Stile But however that be it is not to be doubted but that it was written by some Author of that time We have the Life of S. Hilary Bishop of Arles but it is questionable whether it be Honoratus's because in the Manuscript of the Church of Arles where it is found 't is attributed to Reverentius Hilary's Successor There never was a Bishop of Arles of that Name but perhaps the Name of Ravennius who was immediate Successor to
corruptible if this be understood of alteration and sensible Corruption Death hindred St. Fulgentius from answering the second Question of Reginius Ferrandus the Deacon took upon him to write this Answer The knowledge zeal and easie way of speaking which St. Fulgentius was Master of will not suffer us to doubt but he wrote many Sermons but there are but very few of those that go under his Name that are worthy of him In the last Edition of his Works there are but ten which can be his and also in the Preface the Sermon of St. Vincent is rejected as being full of Allusions unworthy of St. Fulgentius Here follow the Titles of the Sermons 1. Of the Stewards 2. Of the two Births 3. Of St. Stephen the first Martyr 4. Of the Epiphany or of the Murder of the Innocents and Adoration of the Wise-men 5. Of Charity towards God and our Neighbour 6. Of St. Cyprian the Martyr 7. Of the good Thief I doubt very much whether this be St. Fulgentius's as well as the eighth upon Whitsunday The ninth is that of St. Vincent rejected in the Preface The tenth is upon the words of the Prophet Micah I will teach thee O Man what is good This has much of the Air of St. Fulgentius The second upon the Purification is certainly not his for this Festival is later than the Age of St. Fulgentius The other Sermons are not St. Fulgentius's and therefore are justly thrown back to the end of the Book Eugippius These are all which we have at present of the Works of St. Fulgentius We have lost his true Treatise against Pinta his Conference with King Thrasimond his Book of the Holy Spirit to Abragilas his Letter to the Catholicks of Carthage two Treatises of Fasting and Prayer two Letters written to Stephanias in the Name of the Bishops of Sardinia a Letter to a Bishop wherein he asserts That Christian Meekness obliges us not to deliver up a guilty Person to a Secular Judge the whole ten Books to Fabianus and the seven against Faustus The ancient Author of his Life makes mention of these Works The Treatise of Predestination and Grace whatever Theophilus Raynaudus says of it is none of St. Fulgentius's for it has neither his Style nor manner of Writing about Grace The Author of this Book did not fully comprehend the subject matter of it and had no certain Principles some times he asserts such Doctrines as are agreeable to those of Cassianus and some times he adheres to the Doctrine of St. Austin In fine he is very far from that Clearness and Copiousness which is found in the Writings of St. Fulgentius yet this is the Work of an ancient Author St. Fulgentius did not only follow the Doctrine of St. Austin but he also imitated his Style His Words indeed are not so pure but then he is not so much given to play with Words He had a quick and subtil Spirit which easily comprehended things set them in a good Light and explain'd them copiously which may appear unpleasant to those who read his Works He repeats often the same things in different words and turn the Questions a thousand different ways He lov'd Thorny and Scholastical Questions and us'd them sometimes in Mysteries He knew well the Holy Scriptures and had read much the Works of the Fathers and particularly those of St. Austin One part of the Works of St. Fulgentius was printed at Basil in 1556 1566 and 1587 at Antwerp in 1574 at Collen in 1618. F. Theophilus Raynaudus has publish'd them since enlarg'd with some Treatises They have also been printed at Lyons with the Works of the other Fathers in 1633 and 1652 and in 1671. F. Sirmondus publish'd some of them in 1622 and in 1643. Camerarius in 1634 and F. Chiffletius in 1656 and in 1649. But lately all his Works were gather'd together in one Volume in quarto printed at Paris by Desprez in 1684. They were reviewed by many Manuscripts the differences whereof are noted in the Margin or at the end of the Book He that publish'd them cannot be accus'd of the common Fault which those that make Editions are guilty of viz. that they make too long Notes for he has made none at all throughout the whole Book It appears also by the Preface which is done by another Author that he did not place the Works in that Order which should have been observ'd in making this Edition Nevertheless it is exact and correct enough and it will be easie if the Book be printed a second time to enrich it with some Notes and to put the Works in a better Order EUGIPPIUS EUgippius or Egippius Abbot of Villa Lucullana in the Country of Naples wrote to Paschasius the Deacon a Book concerning the Life of St. Severinus He compos'd also a Rule for the Monastery of this Saint which he left him at his death This is what Isidore of Sevil says of him Probably this is the same Eugippius of whom Cassiodorus gives the following Testimony in his Book of Divine Learning ch 23. You must read the Works of the blessed Priest Eugippius which we have seen This man was not very learned but he was fill'd with the knowledge of the Holy Scripture He dedicated to his Mother Proba a Collection taken out of the Works of St. Austin wherein he made Extracts of this Father's Sentiments and Thoughts whereof he compos'd one Book only divided into 338 Chapters 'T is certain that this Book is very useful since he has collected with great exactness into one Book what can hardly be found in a whole Library Sigebert of Gemblours does also mention this Work but he says that this Eugippius who is the Author of it liv'd it the time of Pelagius the Second and of the Emperor Tiberius Constantine i. e. about the end of the fifth Age. This made some Authors think that he is different from the Author of the Life of St. Severinus whom Isidore of Sevil places under the Empire of Anastasius and under the Consulship of Importunus in 511. But it is easie to perceive that it is an Error of Sigebertus since the Author of the Collection of the Thoughts of St. Austin was more ancient then Cassiodorus and his Book was compos'd when Cassiodorus wrote his Book of Divine Learning 'T is very probable therefore that it is the same and that there is no difference between him to whom St. Fulgentius and him to whom Ferrandus wrote as Trithemius has observ'd The Life of St. Severinus was publish'd in part by Bollandus and is publish'd entire among the Works of Velserus The Collection of Passages out of St. Austin was printed at Basil in 1542 and at Venice in 1543. FERRANDUS a Deacon Ferrandus a Deacon FErrandus Deacon of the Church of Carthage surnam'd Fulgentius the Friend and Contemporary of St. Fulgentius composed some Books The most considerable is a Collection of the Canons of Councils for restoring Discipline in the Church of
St. Gregory did not oppose his Exaltation but on the contrary he acknowledg'd and even commended him B. 11. Ep. 45. See also the Memorial which is at the beginning of the same Book In Ep. 127. of Ind. 2. B. 7. * This was his submission to Princes that he basely fawn'd upon Phocas a Parracide and Usurper and bitterly reproach'd the Memory of his Liege Lord Mauritius Cave p. 431. He commends the King Recaredus for bringing back his Arian Subjects to the Church and represents to him the Reward he was to expect for presenting so many Souls to God He declares to him that he looks upon him in this respect as much above himself he praises him also for not recalling the Order he had made against the Jews After he has given him these Commendations he exhorts him to be circumspect in his behaviour and recommends to him Humility Purity and Moderation Notwithstanding this he did not forbear to write to Princes with boldness and to make Christian Remonstrances unto them He exhorts Phocas to relieve the People B. 11. Ep. 38. He admonishes Kings to remember that they are Men like others B. 2. Ind. 11. Ep. 62. He represents to them that it was not enough to be a King but the chief business was to be Pious B. 5. Ep. 5 6. He declares to them that they were oblig'd to protect the Church and the Faith B. 2. Ind. 2. Ep. 126. B. 3. Ep. 7 23. B. 4. Ep. 54. B. 5 Ep. 63. B. 9. Ep. 57 64. He terrified them by representing to them that the day of Judgment was near at hand B. 9. Ep. 60. B. 2. Ind. 11. Ep. 61. and by threatning them with the Plagues of God B. 2. Ind. 11. Ep. 65. Of Ecclesiastical Moderation ST Gregory declares in Letter 1. of Book 7. That he always abhor'd the ways of Cruelty that were us'd for planting Religion that if he had pleas'd he could have destroy'd the whole Nation of the Lombards but that it was not the Spirit of the Church He desires that Justice and Equity may be observ'd towards the Jews as well as among Christians and that no injury may be done unto them Here follow the Examples of his Moderation He wrote to Vigilius of Arles and Theodorus Bishop of Marseilles That the Jews ought not to be compell'd to be baptiz'd lest the sacred Fonts of Regeneration to a Divine Life by Baptism should be to them the occasion of a second Death more deadly then the first B. 1. Ep. 45. He would have them allur'd by Moderation B. 1. Ep. 11. He does not approve the Zeal of a Jew newly baptiz'd who on the next day after his Baptism thought sit to carry an Image of the Virgin a Cross and a white Garment in the Synagogue to endeavour the Conversion of the Jews and to take from them the Place of their Assembly He desires that these things may be remov'd out of the Synagogue and that it may be restor'd to the Jews B. 7. Ind. 2. Ep. 5. He blames the Bishop of Terracina who had hindred the Jews from celebrating their Festivals in the City and had driven them out of it appointing them another Place for holding their Assemblies B. 1. Ep. 34. He orders that the Price of their Synagogues which they had invaded should be restored unto them B. 7. Ind. 2. Ep. 59. He complains of John the Younger That he had suffer'd the Priests of Constantinople to be abus'd without concerning himself in their Defence and he adds that 't is a thing unheard of to force People by beating them with a stick to receive the Faith Inaudita est praedicatio quae verberibus exigit fidem He would have Hereticks easily receiv'd B. 1. Ep. 14. And the better to entice such Idolaters as were lately converted he permits that the Festival days which were wont to be kept near the Churches should be observ'd in that Place where they had been accustomed to make their Feasts of Meats offer'd unto Idols B. 9. Ep. 71. Of the Duties to which Bishops are obliged BIshops are call'd Pastors upon no other account but because they ought to labour for the good of their Flocks B. 3. Ep. 35. B. 4. Ep. 8 35. A Bishop ought to instruct his People by his Discourse and by his Example B. 4. Ep. 52 55. B. 7. Ind. 1. Ep. 12 113. B. 12. Ep. 32. B. 10. Ep. 17. B. 11. Ep. 10. He ought to shun the Pomps and Vanities of this World and not to place his Honour in External Magnificence but in the Excellency of his Office He ought to be candid modest meek sincere patient c. B. 4. Ep. 15. He ought to make himself belov'd and fear'd B. 3. Ep. 1. He must not only be Pious and Spiritual but he must also be Active and Charitable B. 5. Ep. 29. He must not apply himself to the gaining of Riches but of Souls B. 5. Ep. 29. B. 7. Ind. 2. Ep. 2. Bishops are oblig'd to make Visitations in their Diocesses to confirm the Children that are baptiz'd B. 8. Ep. 46. They ought to entertain their Brethren when they are driven away or banish'd B. 1. Ep. 43. The Bishop's Officers ought all to be Clergy-men B. 4. Ep. 44. The Laws of the Emperors about the Immunities of the Clergy B. 11. Ep. 56. St. Gregory would not have Bishops teach Human Learning because then they must praise Jupiter with the same Mouth wherewith they sing the Praises of Jesus Christ. He says also That this is not suitable for a pious Lay-man B. 9. Ep. 48. The Bishops who go to Court ought to have Letters of Leave from the Metropolitan B. 7. Ind. 2. Ep. 62. Bishops ought to be sober St. Gregory refutes the Bishop Honoratus who excus'd the good Cheer that he made by the Examples of the Feasts of the Patriarchs and the Love-Feasts of the first Christians B. 2. Ep. 14 37. The Bishops are oblig'd to Residence B. 1 Ep. 64. B. 5. Ep. 23. B. 8. Ep. 11. They ought not to go out of their Diocese for any Business without the leave of the Metropolitans B. 7. Ep. 8 62. They ought to dwell within the Bounds of their Diocese and not to invade the Parishes of another Diocese upon any pretence whatsoever B. 12. Ep. 2 3. They ought not to abandon their Church in the time of Pestilence B. 8. Ep 4. B. 4. Ep. 2. Of the Penance of Clergy-men ST Gregory was of the mind That a Clergy-man being Deposed who had perform'd the Duties of his Function ought to be depriv'd of the Communion and put under Penance all the rest of his Life Yet he leaves the Bishop at Liberty to grant him Lay-Communion if he finds him worthy of it after he has finish'd his Penance B. 4. Ep. 5. Examples of Clergy-men Depos'd and put under Penance in Monasteries are to be seen B. 1. Ep. 18 43. B. 3. Ep. 9. B. 2. Ind. 11. Ep. 28 40. He threatens a Bishop with it
Three Letters about the Affair of Contumeliosus with a Memorial A supposititious Work The first Letter to Valerius AGAPETUS Bishop of Rome Genuine Works A Letter to Justinian A Letter to the Bishops of Afric A Letter to Reparatus Two Letters to Caesarius Bishop of Arles A Letter about the Deposition of Anthimus A supposititious Work A Letter to Anthimus St. EPHREM Patriarch of Antioch Works lost A Collection of divers Pieces against the Eutychians Four Treatises whereof the first was against the Severians The second about divers Quessions The third an Apology for the Council of Chalcedon And the fourth an Advertisement to the Monks of the East PROCOPIUS of Gaza Genuine Works A Commentary upon the Pentateuch Notes upon the Books of Kings and Chronicles A Commentary upon Isaiah AN ANONYMOUS AUTHOR A Work lost A Book of Christians or an Exposition upon the Octateuch The Monk JOBIUS A Work lost A Treatise of the Word Incarnate divided ino nine Books and five and forty Chapters JUSTINIAN Genuine Works Many Novels about Ecclesiastical Matters A Letter and Confession of Faith to Pope John A Letter to the fifth Council Two Letters for Informing against Theodorus of Mopsuesta A Treatise of Letters against the Errors of Origen An Edict against Anthimus DIONYSIUS EXIGUUS Genuine Works A Collection of Canons and Decretals Two Letters about Easter A Letter to Eugippius Translations of the Canons of the Letter of St. Cyril of a Letter of Proterius of the Life of St. Pacomus of a Discourse and of two Letters of Proclus and of the Treatise of St. Gregory Nyssen about the Creation of Man CASSIODORUS Genuine Works Twelve Books of Learning A Tripartite History A Chronicle A Commentary upon the Psalms An Institution to Divine Learning A Treatise of Sciences and Arts. A Treatise of the Soul Works lost A History of the Goths A Commentary upon the Epistles of St. Paul the Acts and the Revelation A supposititious Work A Commentary upon the Canticles St. BENEDICT A genuine Work The Rule of St. Benedict Supposititious Works A Letter to St. Remigius Sermons upon the Death of St. Placida A Discourse upon the Departure of St. Maurus A Letter to the same Saint The Order of a Monastick Life SILVERIUS Supposititious Works A Letter to Vigilius and another to Amator Pope VIGILIUS Genuine Works The first Letter to the Bishops that were Acephali The second Letter to Euterius The third to Caesarius Bishop of Arles The fourth to Justinian The fifth to Mennas The sixth seventh and eighth to Auxanius Bishop of Arles The ninth to the Bishops of the Kingdom of Childebert The tenth and eleventh to Aurelian Successor to Auxanius The Decree call'd Judicatum Letters related in the fifth Council A Writing call'd Constitutum Two Letters publish'd by Mr. Baluzius A Letter to Eutychius A Constitution approving what the fifth Council had done publish'd by Baluzius CAESARIUS Bishop of Arles Genuine Works Many Homilies A Rule for Nuns address'd to his Sister A Letter about Chastity A Letter to an Abbess about the Government of her Nuns The Testament of this Bishop PONTIANUS A genuine Work A Letter to Justinian LEO Archbishop of Sens. A genuine Work A Letter to King Childebert TROJANUS Bishop of Santones A genuine Work A Letter to Eumerius about Baptism NICETIUS Bishop of Treves Genuine Works A Treatise of Watching and singing Psalms Two Letters one to Justinian and the other to Closdâ—inda AURELIANUS Genuine Works Two Rules one for Nuns and the other for Monks TETRADIUS A genuine Work A Rule for Monks and Nuns ARATOR Genuine Works The History of the Acts of the Apostles in Verse A Letter to Count Partenius JUSTINIAN and JUSTUS Bishops of Spain Genuine Works A Commentary of Justus upon Canticles A Letter of the same A Work lost A Treatise of Justinian upon divers Questions APRIGIUS A Work lost A Commentary upon the Revelations ARETAS A genuine Work A Commentary upon the Revelations ZACHARIAS Bishop of Mitylena Genuine Works A Treatise against the Manichaeans A Dialogue about the Creation of the World CYRILLUS of Scythopolis A genuine Work The Life of the Abbot Euthimus FACUNDUS Genuine Works Twelve Books in Defence of the three Chapters A Writing to Amocianus A Letter about the Condemnation of the 3 Chapters VICTOR of Capua A genuine Work The Harmony of the Gospels A Work lost The Paschal Cycle RUSTICUS Deacon of the Roman Church A genuine Work A Treatise by way of Dialogue against the Acephali Works lost A Discourse against the Acephali and Nestorians A Defence of the three Chapters PRIMASIUS Genuine Works A Commentary upon the Revelation A Commentary upon St. Paul A Work lost A Treatise of Heresies JUNILIUS A genuine Work A Treatise of the parts of the Divine Law LIBERATUS A genuine Work An Historical Memoire of the Contests that arose about the Heresies of Nestorius and Eutyches VICTOR of Tunona A genuine Work Part of his Chronicle beginning at the year 544 and ending at 565. A Work lost The beginning of this Chronicle which began from the Creation of the World PAULUS SILENTIARIUS A Genuine Work A Poem containing a description of the Temple of Sancta Sophia PELAGIUS I. Genuine Works Sixteen Letters A Fragment of many more AGNELLUS A Genuine Work A Letter to Armenius concerning the Faith LEONTIUS Genuine Works A Treatise of Sects containing ten Conferences Three Books against the Errors of Euryches A Treatise against the Pieces alledg'd by the Eutychians A Treatise against the Acephali Some other Treatises in Manuscript FORTUNATUS Genuine Works Four Books of the Life of St. Martin Ten Books of divers Poems The Lives of many Saints A Work lost The eleventh Book of Poems BANDONINIA A Genuine Work The second Book of the Life of St. Rudegonda St. GERMANUS Bishop of Paris A Genuine Work A Letter to Brunechildis MARTINUS of Bracara Genuine Works A Collection of Canons The way of living honestly or a Treatise of the four Cardinal Vertues A Version of some Sentences of Greek Monks PASCASIUS a Deacon A Genuine Work A Translation of some Questions and Answers of Greek Monks JOANNES SCOLASTICUS Genuine Works A Collection of Canons A Collection of Ecclesiastical and Civil Laws GREGORY of Tours Genuine Works Ten Books of the History of France Eight Books of Miracles or the Lives of Saints The Lives of some Saints Works lost A Commentary upon the Psalms A Treatise of the Ecclesiastical Course or the Divine Offices A Preface to the Book of Masses of Sidonius A Chronicle and Abridgment of History GILDAS A genuine Work A Lamentation for the Miseries of England Supposititious Works Predictions The Comedy entituled Aulularia EVANTIUS A genuine Work A Letter against those who think that the Blood of Animals is impure FERREOLUS A genuine Work A Rule for the Monks A Work lost A Letter SEDATUS A genuine Work A Homily of Epiphanius CHRYSIPPUS A genuine Work A Homily in the praise of the Virgin Mary PELAGIUS II. Genuine Works
by Pope Urban but his Residence in that City being inconvenient by reason of the excessive Heats he retir'd to a Village near Capua where the Pope soon gave him a Visit upon his arrival at the Siege of Capua which Place was invested by Roger Duke of Apulia After the raising of the Siege the Pope held a Council at Bari in which St. Anselm assisting disputed earnestly against the Greeks about the Procession of the Holy Ghost and entreated the Pope and the Bishops not to excommunicate the King of England When the Council was concluded he accompany'd the Pope to Rome and some Days after the King of England to whom Urban had written that he ought to re-establish St. Anselm in his Metropolitan See sent thither an Ambassador who obtain'd a Demurrer till the Festival of St. Michael St. Anselm being inform'd of the matter determin'd to go to Lyons but the Pope oblig'd him to stay in order to be present in a Council which was to be held at Easter in the Year 1099. Thus he resided during six Months at Rome and was very highly esteem'd in that City The Writer of his Life observes that certain English Men who came to visit him being desirous to Kiss his Feet as it was usually done to the Pope's he would not sufâ—er them to do it and that the Pope admir'd his Humility in that particular Lastly St. Anselm having assisted in the Council of Rome A. D. 1099. in which Laicks who took upon them to give Investitures and those Clergy-men who receiv'd them from their Hands were excommunicated he took leave of the Pope and retir'd to Lyons where within a little while after he was inform'd of the Death of Urban II. and afterward of that of William II. King of England which happen'd in the Month of August A. D. 1100. Henry I. his Successor immediately recall'd St. Anselm to England where he was no sooner arriv'd but he had new contests with that Prince about the Investitures and the Oaths of Allegeance and Supremacy which he refus'd to take Forasmuch as this Affair was regulated at Rome it was requisite that the King should make application to that Court to endeavour to cause the Resolution which had been taken there to be chang'd However St. Anselm reâ—us'd to ordain the Bishops who had receiv'd Investiture from the King and nothing could be obtain'd from Rome Afterward this Arch-bishop being perswaded by the King to take a Journey to Rome to find out some Expedients for the adjusting of that Affair went thither accompany'd with an Ambassador Upon their Arrival the Matter was debated A. D. 1105. in the presence of Pope Paschal II. to whom the Ambassador peremptorily declar'd That the King his Master would sooner be prevail'd upon to part with his Kingdom than with his right to the Investitures The Pope reply'd That he would sooner lose his Life than suffer him to retain it However at last it was agreed upon That the King of England should enjoy certain Privileges which were in his possession but that he should lay no manner of claim to the Investitures Therefore the Excommunication which he was suppos'd to have incurr'd by granting the Investiture of Benefices was taken off but it was ordain'd That those Persons who had receiv'd them from his Hands should remain excommunicated for some time and that the giving them Absolution for that Offence should be reserv'd to St. Anselm The Affair being thus determin'd the Ambassador and St. Anselm set forward in their Journey but when they were arriv'd near Lyons the Ambassador declar'd to him in his Master's name that he was forbidden to return to England unless he would promise him to submit to the Custom which prevail'd in that Kingdom without having any regard to what had been ordain'd to the contrary by the Pope St. Anselm refusing to enter into such an Engagement stay'd some time at Lyons and having pass'd from thence into Normandy at last came to an Accommodation with the King of England on condition that the Churches which King William II. had first made subject to the Payment of a certain Tax should be exempted from it and that his Majesty should restore what he had exacted of the Clergy and every thing that was taken from the Church of Canterbury during the exile of the Arch-bishop After this Agreement which was concluded A. D. 1106. between the King and the Arch-bishop at Bec Abbey St. Anselm return'd to England was re-establish'd in his Arch-bishoprick and enjoy'd it peaceably till his Death which happen'd three Years after in the 16th since his advancement to that Dignity and the 76th of his Age A. D. 1109. St. Anselm is no less famous for his Learning and the great number of his Writings than for his Conduct and the Zeal he shew'd in maintaining the Rights of the Church The largest Edition of his Works is the last published by Father Gerberon and it is that which we shall follow being divided into three Parts The First of these containing Dogmatical Treatises bears the Title of Monologia that is to say a Treatise of the Existence of God of his Attributes and of the Holy Trinity It is so call'd by reason that it is compos'd in form of the Meditations of a Man who reasons with himself to find out Divine Truths and who explains them accordingly as they are discover'd by him It is a very subtil Work and contains a great Number of Metaphysical Arguments He continues to Treat of the same Subject and observes the same method of Writing in the Prostogia where the Person who reason'd with himself in the first Work making his Addresses to God Discourses of his Existence Justice Wisdom Immensity Eternity and of his being the Summum Bonum or Soveraign Good A certain Monk nam'd Gaunilon having perus'd this Treatise could not approve the Argument which St. Anselm makes use of therein to prove the Existence of God taken from the Idea of a most perfect Being We have says he at least the Idea of a most perfect Being therefore this Being of necessity Exists Gaunilon not being able to comprehend this Argument which seems to be a Sophism or meer Fallacy to those who are not endu'd with a sound and penetrating Judgment to discern the force of it wrote a small Tract on purpose to refute it in which he objects every thing that is most subtil and plausible to overthrow this Ratiocination St. Anselm return'd a very solid Answer in which he enervates his Adversary's Objections and makes it appear that his Argument is Rational and Convincing The Treatise of Faith of the Holy Trinity and of the Incarnation Dedicated to Pope Urban II. was written against a French Clergy-man nam'd Rocselin Tutor to Abaelard who undertook to prove That the three Persons of the Trinity are three different Things because otherwise it might be said That the Father and the Holy Ghost were Incarnate St. Anselm being as yet Abbot of Bec began a Treatise to confute
IX A Treatise of the Corruption of the Age The Life of St. Peter of Anagnia Six Books of Moral Discourses attributed to St. Bruno Two Letters A Treatise of the Sacraments or Ceremonies of the Church CALIXTUS II. Pope Genuine Works still extant Thirty Six Letters Spurious Works Four Sermons on St. James GUIBERT Abbot of Nogent sous Coucy Genuine Works A Treatise of Preaching Ten Books of Moral Commentaries on the Book of Genesis Tropologia or an Explication of the Prophecies of Hosea and Amos and on the Lamentations of Jeremiah A Treatise against the Jews A Treatise of the Real Presence of the Body of JESUS CHRIST in the Eucharist A Treatise of the Encomiums of the Virgin Mary A Treatise of Virginity Three Books of the Relicks of Saints The History of the Crusades under the Title of Gesta Dei per Francos The Life of Guibert by himself A Sermon on the last Verse of the 7th Chapter of the Wisdom of Solomon Works lost Sentences taken out of the Gospels Commentaries on the other lesser Prophets Manuscripts ERNULPHUS or ARNULPHUS Bishop of Rochester Genuine Works still extant Two Letters GAUTERIUS Bishop of Maguelone A Genuine Work An Epistle serving instead of a Preface to Lietbert's Commentary on the Book of Psalms publish'd by him GEFFREY Abbot of Vendôme Genuine Works Five Letters A Treatise of the Body and Blood of JESUS CHRIST A Treatise of Elections against the Investitures Two other Treatises against the Investitures A Treatise of Dispensations A Discourse on the Qualities of the Church Explications of the Ark of the Testimony A Treatise of the Sacraments of Baptism Confirmation Extreme Unction of the Sick and the Lord's Supper A Treatise of the Reiteration of the Sacraments A Treatise to prove that Bishops ought not to exact any thing for Blessings and Consecrations A Rule for the Confessions of Monks A Discourse on the Three Virtues of Pastors A Dialogue between God and the Sinner Four Hymns Eleven Sermons HONORIUS II. Pope Genuine Works still extant Eleven Letters BAUDRY Bishop of Dol. Genuine Works The History of the Crusade A Memoire concerning the Monastery of Fecamp The Life of St. Hugh Archbishop of Rouen Other Lives of the Saints HILDEBERT Bishop of Mans and afterwards Archbishop of Tours Genuine Works Eighty Three Letters Nine other Letters publish'd by F. Dachery Two Discourses on the Nativity of our Lord. A Paraphrase in Verse on the Canon of the Mass. Two Sermons A Synodical Discourse The Life of Hugh Abbot of Cluny The Epitaph of Berengarius A Letter to Reginoldus A Preface to the Life of St. Radegonda A Work lost A Treatise of Virginity STEPHEN HARDING Abbot of Cisteaux Genuine Works still extant The Charter of Charity The small beginning of the Order of Cisteaux A Discourse on the Death of Albericus A Discourse Dedicated to St. Bernard PETRUS GROSOLANUS or CHRYSOLANUS A Genuine Work A Discourse before Alexis Comnenus EUSTRATIUS Archbishop of Nice Manuscript Works A Reply to Chrysolanus Some other Treatises STEPHEN Bishop of Autun A Genuine Work A Treatise of the Prayers and Ceremonies of the Mass. NICEPHORUS BRYENNIUS of Macedonia A Genuine Work still extant The Byzantine History from the Year 1057. to 1081. JOANNES ZONARUS Secretary of State to the Emperor of Constantinople Genuine Works Annals or an Ecclesiastical History Commentaries on the Canons A Discourse of Impurity A Canon of the Virgin Mary A Preface to the Poems of St. Gregory Nazienzen Fifty Six Letters Works lost An Explication of the Canons for the Festival of Easter Several Sermons A Poetical Work on the Procession of the Holy Ghost HONORIUS SOLITARIUS Professor of Scholastical Divinity in the Church of Autun Genuine Works A Treatise of the Lights of the Church or of the Ecclesiastical Writers A List of Hereticks A Chronological Table of the Popes The Pearl of the Soul or a Treatise of Divine Offices divided into Four Books A Treatise of the Image of the World in Three Books The Philosophy of the World A Treatise of Praedestination and Free Will Questions upon the Book of Proverbs and Ecclesiastes A Commentary on the Book of Canticles The Seal of the Virgin Mary Works lost An Illustration of the Church of the Doctrine of JESUS CHRIST and of Eternal Life The Mirror of the Church The Scandal against the Incontinence of Priests An Historical Summary A Treatise of the Eucharist A Treatise of Eternal Life The Ladder of Heaven Extracts out of St. Augustin's Works in form of a Dialogue A Treatise of the Pope and the Emperor Commentaries on the Books of Psalms and Canticles Certain Homilies on those Gospels that were not explain'd by St. Gregory The Key of Natural Philosophy The Nutriment of the Mind in the Festivals of our Lord and the Saints Several Letters A Spurious Work A Moral Commentary on the Book of Canticles NICOLAS a Monk of Soissons A Genuine Work still extant The Life of St. Godfrey AELNOTHUS a Monk of Canterbury A Genuine Work The History of the Life and Passion of Canutus King of Denmark THOMAS a Monk of Ely A Genuine Work An Account of the Life and Translation of St. Etheldrith S. NORBERT Founder of the Order of Premontré A Genuine Work A Moral Discourse in form of an Exhortation RUPERT Abbot of Duyts Genuine Works A Treatise of the Trinity and its Operations divided into Three Parts and containing Commentaries almost on the whole Bible Cammentaries on the XII lesser Prophets and on the Book of Canticles XIII Books of the Victory of the Word of God A Commentary on St. Matthew of the Glory of the Son of God Commentaries on the Gospel of St. John and o◠the Apocalypse A Treatise of the Glorification of the Trinity and of the Procession of the Holy Ghost A Treatise of the Divine Offices GUIGUE Prior of La Grande Chartreuse or the Great Charter-House Genuine Works still extant Statutes of the Carthusian Order The Life of St. Hugh Bishop of Grenoble Meditations A Treatise of the Contemplative Life or the Ladder of the Cloister Four Letters Works lost A Treatise of Truth and Peace kept in Manuscript in the Charter-House or Carthusian Monastery of Colen Some other Letters DROGO or DREUX Cardinal Bishop of Ostia Genuine Works A Sermon on the Passion of JESUS CHRIST A Treatise of the Creation and Redemption of the first Man A Tract on the Seven Gifts of the Holy Ghost A Treatise of the Divine Offices PETER of Leon Anti-pope under the Name of ANACLETUS II. Genuine Works XXXVIII Letters GEFFREY Bishop of Chartres A Genuine Work still extant A Letter to Stephen Bishop of Paris GEFFREY the Gross a Monk of Tiron A Genuine Work The Life of St. Bernard Abbot of Tiron PETER Library-Keeper of Mount Cassin Genuine Works A Treatise of Illustrious Personages of Mount-Cassin The Fourth Book of the Chronicle of Mount-Cassin A Treatise of the Roman Letters Works lost Semons 〈◊〉 of the Saints 〈◊〉 History of the Righteous Men of
into four parts which are four quite distinct Works The Doctrinal which comprehends the Principles of all Sciences beginning at Grammar and ending at Divinity The Historical containing a Universal History from the beginning of the World to the year 1244 The Natural which treats of natural things as of Plants Birds c. and The Moral which treats of the Passions of Law and Grace of the Virtues and of the Vices These Works are nothing but a Collection out of divers Authors as he acknowledges in his Preface The last of them is almost word for word the same with the second Second of Thomas Aquinas's Sum which is very hard to be reconciled with the Chronology of these two Authors for St. Thomas not dying before 1274 and his Sum being one of his last Pieces it is not easy to imagine how Vincent of Beauvais who is supposed to have died in 1256 should have copyed from it The Criticks divide upon the Resolution of this Difficulty some say that perhaps Vincent did not die till 1264 and St. Thomas might before that have composed his second Second which might have been communicated to Vincent others say that this Book of Morals is not the Work of Vincent but that this Author not having meddled with them or what he wrote therein being lost some body put in these Extracts of St. Thomas to make Vincent's Works compleat These Opinions are not very probable for first almost all Authors that have spoken of Vincent of Beauvais make him die in 1256 and if one should suppose that he lived till 1264 it is pretty hard to imagine how he should copy a Work which was then neither published nor finished Besides it cannot be thought that Vincent of Beauvais did not compose a Moral Treatise because he in his Preface tells us that this is one of the parts of his Work and because the old Authors such as Henry of Gand and Trithemius make mention of this very one which begins with the very words that are related by Trithemius for the beginning of Vincent of Beauvais's Work of Morality But then on the other side it appears that the Sum of St. Thomas is all in the same Stile and he quotes the second Second in his other Works whereas the Work of Vincent of Beauvais is a Rhapsody taken from different Authors and it is likewise said that he quotes the Sum of St. Thomas in his Natural Treatise These are the Difficulties that occur and the Conjectures that are brought on each side upon which I shall leave the Reader to make what Reflections he shall think fit not seeing any thing sufficient to determine me on one side or other The entire Work of Vincent of Beauvais is a vast Collection that showeth the laborious diligence of the Author more than his Judgment and Palate His Historical Mirror was printed separately at Nuremberg in 1473 and at Mentz in 1474. The Moral Part at Nuremberg in 1485 and at Venice in 1493. The Doctrinal at Nuremberg in 1486 and all the four Parts at Basil in 1481 at Venice in 1484 and in 1591 and at Douay in 1524 with the Title of The Library of the World Trithemius mentions some other Works of Vincent of Beauvais namely a Treatise of Grace or of the Redemption of Jesus Christ A Discourse in praise of the Virgin and another in praise of St. John the Evangelist A Treatise about the Instruction of Kings Sons and a Consolatory Letter to St. Louis upon the Death of one of his Friends and some other Letters These two last pieces were printed at Basil in 1481. RAIMOND of Pennafort or Rochfort born in 1175 at Barcelona studied in the University Raimond of Rochfort of Bologn and after having taken his Degrees did there teach the Canon Law He was afterwards recalled to Barcelona by his Bishop and made by him Canon and Provost of his Cathedral He left this Dignity in 1218 to enter into the Order of Preaching Friars and was in a short time after chosen by John Algrin Cardinal of St. Sabina Legate in Spain to accompany him in his Embassy Pope Gregory the Ninth being acquainted with his Merit invited him to Rome made use of him in his Affairs and made him his Chaplain his Penitentiary and his Confessor He refused the Archbishoprick of Tarragon but being obliged to return by the advice of his Physicians to Barcelona he was chosen third General of his Order in 1238 and resigned that Dignity within two years to live a simple Monk He was nevertheless industrious for the rooting out the Vaudois and Saracens perswading James I. King of Arragon to set up the Inquisition in his Realm He died in 1275 being a hundred years old He was canonized by Clement VIII in 1601. 'T is he that was the Author of that Collection of five Books of â—â—â—â—â—tals which is in the body of the Law which he made by the Order and with the Approbation of Pope Gregory the IX who recommended it to the Doctors and Students of the University of 〈◊〉 in his own name to serve them for a Rule in their Schools and a Law in their Judgments He likewise made a Sum of Cases of Conscience which was printed at Rome in 1603. It is divided into three parts In the first he treats of Sins committed against God In the â—â—cond of those against our Neighbour In the third of Irregularity of Hindrances to the taking of Holy Orders Dispensations Canonical Purgations Sentences Penances and Absolutions to which is joined a Treatise in reference to Matrimony The greatest part of these Cases he decides by the Authority of the Holy Scriptures the Canons the Decretals or the Fathers and vary rarely by their own Evidence An Example which all that wrote after him upon these Matters ought to have followed Some Authors take notice of a Treatise of his about the Visitation of Diocesses and the care of Souls and another of War and Duelling and another concerning the means of trading without Injustice But these we have none of GILES of Assisi a Companion of St Francis is Author of a little piece intituled Words Giles of Assisi of Gold printed at Antwerp in 1534 and of many other little Works which are no where but in Manuscript He died in 1262. ALEXANDER sirnamed of Hales from the place where he was born which is in Glocestershire Alexander of Hales in England after having gone through the Course of his Studies in his own Country came to the University of Paris where he followed Divinity and the Canon Law and gained such a Reputation in them that he was sirnamed the Irrefragable Doctor and the Fountain of Life In 1222 he entred into the Order of Friars Minims and made Paris the place of his Residence where he died in 1245 on the 27th of August By the Order of Innocent the IV. he made a Commentary upon the four Books of Sentences or a very subtile Sum of Divinity which hath been printed at Nuremberg
and Cleanness and in them he discovers as well the sharpness of his Wit as the extent of his Knowledge His Nephew John Francis Picus of Mirandula has also left us many Works which are printed John Francis Piâ—us of Mirandula with the preceding in the Edition of Basil in 1601. viz. A Treatise of the Study of Divine and Human Philosophy wherein he compares Profane Philosophy with the knowledge of the Scripture and shews how much more excellent this latter is and what use we ought to make of the former A Treatise to prove that we ought to meditate on the Death of Jesus Christ and our own a Treatise of Unity and Being in defence of that written by his Unkle a Treatise of the Imagination two Treatises of Physicks one of the first Matter the other of the Elements a Treatise of Imitation address'd to Bembus together with the Answer of Bembus and the Reply of Francis of Mirandula Theorems of Faith and of what we are oblig'd to believe wherein he Treats very largely of the Principles of our Faith in 26 Theorems After he has shewn that the Faith of Christians is well grounded he proves in the 1st Theorem that we cannot be Sav'd without Faith in Jesus Christ but he believes that God will shew that favour to all those who observe the Law of Nature as to give them Faith In the 2d That the Faith of a Christian is the Gift of God In the 3d That all those who have the Habit of Faith give their consent to the Truths of Faith which are propos'd unto them or at least do not oppose them with obstinacy In the 4th that every one is oblig'd to believe and observe all that the Catholick Church has determin'd by an express or tacit Decision at least as to what concerns Faith and Manners for as to other things she may deceive and be deceiv'd as in the Canonization of Saints according to the Opinion of Thomas and Panormitan In the 5th That every one is oblig'd to believe all that is liâ—terally express'd in the Old and New Testament In the 6th That we are also oblig'd to believe and practise all that the Church has learn'd or receiv'd from the Apostles In the 7th That the same is to be said of those Truths which follow by necessary Consequence from such as are founded upon the preceding Principles In the 8th That we ought also to believe the Definitions and Decrees of Popes when the Church does not oppose them In the 9th That the Truths which God reveals to private Persons are not of Faith save only for those to whom they are reveal'd In the 10th That we ought to obey the Decisions of Bishops in their Dioceses when they Condemn any Doctrines as contrary to Faith or Good Manners In the 11th That every one is oblig'd to believe and practise what is necessary for attaining happiness In the 12th That among Christians the difference of Dignities States and Understanding obliges some to have more knowledge of Matters relating to Religion than others In the 13th That no Person is oblig'd to believe what one or many private Persons teach but only the Doctrine of the Catholick Church is to be embrac'd by every one In the 14th That none is oblig'd to follow the Opinion of Saints and Doctors and to give credit to their Miracles and Revelations In the 15th That we are not oblig'd to give Credit to the Words or Writings of Men even in such things as do not relate to Faith and Manners In the 16th That in case a Council and the Pope be of contrary Opinions we must adhere to the Decision of a Council and when the Fathers of a Council are divided we must follow the Majority In the 17th That when there are two Persons who call themselves Popes we must endeavour to discover whose Election was Canonical and in case it be difficult to know this that it will be better to follow his Party who is thought to have the greatest probability on his side than to own no Pope at all In the 18th That when Divines or Interpreters differ about any Opinion we must follow that which is thought to be most true but if their Opinions happen to be equally probable we must follow that which is taught by the most Famous and Holy Persons In the 19th That in Matters of Controversie and Faith a Man is not at liberty to follow what Opinion he pleases when the thing is once defin'd In the 20th That when it is not determin'd we ought to follow what is most agreeable to the Gospel and best founded In the 21th That in case the Opinions appear to be equally reasonable we ought to shun that against which Anathema's are thundred out In the 22th That in Controversies of Faith which cannot be explain'd we ought to suspend our Judgment In the 23th That those who have a pure heart who pray to God without ceasing that they may know the Truth and have an humble submissive Spirit cannot Err dangerously in matters of Faith In the 24th That those Truths which one is not oblig'd to believe explicitely at the beginning because they were not explain'd and defin'd become afterwards necessary Points of Faith when they are In the 25th That every Christian is instructed Spiritually nourish'd and perfected in the Unity of one only Church and its Head In the 26th That 't is not sufficient to have Faith but it must be accompanied with good Works whereof God is the Author that we must love God and live in conformity to his Will After this Treatise follows a Piece upon a passage of St. Hilarius of the manner after which Jesus Christ is in us reported by Gratian in the Decree Distinct. 2. de Consecrat A Translation of the Exhortation of St. Justin to the Greeks a Poem upon the Mysteries of the Cross Nine Books of the prescience of Things wherein he treats of the Divine Prescience and of that knowledge which some pretend to of things future by Compacts with Evil Spirits by Astrology Chiromancy Geomancy c. which he confutes at large in this Treatise and therein he justifies these Predictions which Prophets Divinely inspir'd Angels and even God himself has given us of things future The Six Books of the Examination of the Vanity of the Doctrine of the Gentiles and of the Truth of the Christian Religion oppose the Errors of Philosophers and particularly those of the Aristoteleans There are also Four Books of Letters written by this Author which are almost all upon Profane Subjects at the end of which there is a Discourse address'd to Leo X. about the Reformation of Manners There is not so much Wit Vigor Subtilty nor Elegance in the Works of Francis Picus as in those of his Unkle nor yet so much Learning but there is in them more solidity and evenness This Prince was unhappy during his Life for he was driven out of his Dominions by his younger Brother Louis and being
restor'd in 1510. after the death of his Brother he was again forc'd away two years after by the French but at last he was restor'd a second time and enjoy'd peaceably his Principality 'till the year 1533. when he was cruelâ—y Massacred by Galeote the Son of Louis Augustin Patricius of the Family of the Picolomini Bishop of Pienza is different from Augustin Augustin Patricius Bishop of Pienza Patricius Secretary to the Cardinal of Siena he wrote the Life of Fabian Bencius and a Relation of the Reception of the Emperor Frederick III. at Rome by Paul II. These two pieces have been publish'd by Father Mabillon in the first Tome of his Cabinet of Italy The same Patricius being the Master of the Ceremonies under the Pontificate of Innocent VIII compos'd a Book of the Ceremonies of the Pope and the Church of Rome which Christophlus Marcellus who was chosen Archbishop of Corfu did afterwards ascribe to himself and publish'd under his own Name under the Pontificate of Leo X. whereof he is accus'd by Paris of Crassis Father Mabillon has publish'd it in the Second Tome of the foresaid Collection the Epistle Dedicatory of this Work by Patricius of Siena to Innocent VIII dated the first of March in 1488. and the â—etter of Paris of Crassis who relates what happen'd upon occasion of the publication of this Work by the Archbishop of Corfu Peter Shottus Born at Strasburg in 1459. a Canon of St. Peters in that City after he had improved himself in the Sciences at the Universities of Paris and Bologne return'd into his own Petrus Shottus a Canon of St. Peter's in Strasburg Country where he died in the year 1491. To him belong the Lives of St. John Baptist St. John Evangelist and St. John Chrysostom which are written in Elegiack Verse the Encomium of John Gerson also in Verse some Letters and divers Questions about Cases of Conscience Printed at Strasburg in 1498. Arnold Bostius or Boschius a German Regular of the Order of Carmelites in the Monastery Arnoldus Bostius or Boschius a Carmeliâ—e of Gant where he died in 1499. has left us Two Books of Illustrious Men of the Order of the Carthusians printed at Colen in 1609. He wrote also a Book of the Illustrious Men of his own Order a Work against Vincent of Newfort or Chateauneuf a Treatise of the four last things of a Man a Piece of the Patronage of the Virgin and divers Letters mention'd by Trithemius Donat Bossius a Milanese born in 1436. flourish'd till the Year 1489. in which he finish'd Donatus Bossius a Milanese his Chronicle of the Archbishops of Milan He was also the Author of a Chronicle of the Principal Revolutions in the World till his own time These two Works were printed at Milan in 1492. Boniface Simonet a Milanese Abbot of the Monastery of St. Stephen of the Order of Cistercians Boniface Simonet Abbot of the Order of Cistercians in the Diocese of Placentia Dedicated to Charles VIII King of France a Work about the Persecutions of Christians and the History of the Popes from St. Peter to Innocent VIII and writ many Letters divided into six Books This Work was printed at Milan in 1492. and at Basil in 1509. Nicholas Barjan of Placentia of the Order of Hermites of St. Augustine flourish'd in the Nicolaus Barjanus an Augustine Year 1494. and defended the Preheminence of his own Order against that of the Friars Minors He wrote a Work upon this Subject printed at Cremona in the Year 1500. a Treatise of the Mounts of Piety printed at the same place in 1496. a Quadragesimale and 77 Quodlibetical Questions about Predicable Matters printed at Bononia in 1501. Gabriel Biel of Switzerland or according to others of Spira of the Order of Canons Regular Gabriel Biel a Canon Regular of Daventer Professor in the University of Zurick which was founded in the Year 1477. by Eberard Duke of Wittemberg whither he sent for Biel to teach Philosophy and Divinity flourish'd there until the Year 1494. and within a little time after he died He wrote a Commentary which is highly esteem'd upon the four Books of the Master of the Sentences printed at Basil in 1512. and at Brescia in 1574. There is also attributed to him an Exposition of the Mass which he only Copied from Eggeling of Brunswick as he acknowledges at the end of that Work printed at Lyons in 1542. at Venice in 1576. at Brescia in 1580. and at Bergamo in 1594. He wrote also many Sermons for the whole Year and upon different Subjects printed in 1499. at Basil in 1519. and at Brescia in 1583. and a Treatise of the Use and Value of Money printed at Nuremberg in 1542. at Colen in 1574. and at Lyons in 1505. besides an Abridgment in Manuscript of the Book of William Ockam and a Table to the Five Books of Sentences This Author was one of the best Scholastick Divines of his Time Augustine Patricius a Canon of Siena Secretary to Francis Picolomini Cardinal of Sienâ— Augustine Patricius a Canon of Siena wrote a Relation of the Transactions at the Assembly of Ratisbonne where he was with the Cardinal of Siena whom Pope Paul II. sent thither to desire Succors against the Turks and moreover a History of the Councils of Basil and Florence Extracted from the Memoirs which he found at Basil 'T is exact and faithful written in very good Order and in a neat and easie Method and is inserted into the Thirteenth Tome of the Councils of Father Labbee His History of the Assembly of Ratisbonne is among the Historians of Germany publish'd by Freherus John Baptista Salvis or of Salis of Liguria of the Order of Friars Minors who flourish'd John Baptista Salvis or of Salis a Friar Minor about the Year 1480. and died after the Year 1494. is the Author of a Summary of Cases of Conscience which is call'd from his own Name Baptistiniana printed at Paris in 1499. About the same time flourish'd another Casuist of the same Order call'd Pacificus who wrote Pacificus a Fâ—iar Minor also a Summary of Cases of Conscience which go under his Name Translated into Italian by Francis of Treviso a Carmelite and printed at Venice in 1574. and 1580. Angelus of Clavasio of the same Order and the same time for he died in the Year 1495. Angelus de Clavasio a Friar Minor is also the Author of a Summary of Cases of Conscience call'd The Angelick Sum and printed at Venice in 1490. and in 1569 at Strasburg in 1513. at Nuremburg in 1498. and in 1588 he wrote also some other Treatises as a Treatise of Restitutions a Treatise Entitled The Ark of Faith and others printed at Alcala in 1562. There is a fourth Author Co-temporary with the last of the same Nature of the same Country John Baptista Tâ—ovamala or Novamala a Friar Minor and of the same Order call'd John Baptista Trovamala or Novamala who