he spake of Jesus Christ He had called him Homo Dominicus He disapproves that Term though he had read it in Ecclesiastical VVriters He retracts likewise what he had said That the Sin unto Death was Envy against our Brother with some other Explications that were not very just However the Treatise it self is very instructive and very useful It contains several Moral Precepts which may be of very great Use. In the Second Book he explains the Lord's Prayer Both the Books of Questions upon some Passages of St. Matthew's and St. Luke's Gospels were composed by St. Augustin with great precipitation to satisfie the Requests of a Person that read the Gospel Most of his Answers are either Mystical or Moral Explications He places this Book in his Retractations among those which he writ about the Year 400. and takes notice of some Faults of Inadvertency The First Book is upon St. Matthew's Gospel The Second upon that of St. Luke He makes no mention of the Seventeen following Questions upon St. Matthew's Gospel neither are they mentioned in the best Editions of the Catalogue of St. Augustin's VVorks made by Possidius which gives us reason to doubt whether they are St. Augustin's though Rhabanus hath quoted them under his Name and though they are written in a Style very much like his The 124 Treatises upon St. John's Gospel are of a very different Nature from the former they are Homilies preached by St. Augustin to his People wherein he followeth the Text of St. John and draws important Instructions from it upon the principal Points both of Doctrine and Morality He attacks three sorts of Hereticks principally the Arians the Donatists and the Pelagians He maintains against the First the Divinity and Consubstantiality of the VVord He oftens refutes the Reasons alledged by the Second to justifie their Separation and earnestly exhorts them to re-unite themselves with the Church and proves against the last the necessity of Christ's Grace and the free Predestination of the Elect. These are the principal Subjects treated of in these Homilies which he preached after the Pelagian Heresie broke out before the Destruction of the Donatists Schiâ—â— some time after they had found St. Steven's Body as he affirms in the 120th Sermon which makes us conjecture that they are the Sermons which he preached to his People in the Years 416. and 417. For he began with them about the end of VVinter towards February in the Year 416. as appears by the beginning of the Sixth He continued them in Lent as it is observed in the 10th and 11th They were interrupted during Easter Holy-days After the Holy-days he undertook the Exposition of St. John's Epistle and then prosecuted his Gospel He had got but to the 27th Homily about the Feast of St. Lawrence and so could not finish these Sermons before the next Year St. Augustin's Ten Homilies upon St. John's Epistle interrupted as we said just now the course of those which he composed upon the Gospel He gives notice of it himself in his Preface where he observes That having been obliged by the Solemnity of those Festivals wherein particular Lessons are yearly recited to interrupt the course of his Explications upon St. John's Gospel before he returned to it he thought it convenient to Expound during those seven or eight Days the Epistle of the same Evangelist that was most agreeable to that joyful Time because it speaks of nothing but Charity St. Augustin in his Homilies makes excellent Reflections upon this Vertue He observes That Fear brings in Charity but that Charity drives away Fear He distinguisheth two sorts of Fear that which is conceived by a dread of Punishment which goes before Charity and that which he calleth a Chaste Fear which consists in the Fear of Losing Charity He explaineth these two sorts of Fear by the different Dispositions of two VVomen whereof the one loveth her Husband and the other hateth him though both Fear him There are other excellent Instructions in these Homilies of St. Augustin concerning the Love of God and our Neighbour He speaks also occasionally concerning Grace and the Church And expounds these words of Christ to St. Peter Thou art Peter and upon this rock I will build my church of the Faith whereof St. Peter had immediately before made Profession St. Augustin composed at Carthage in 394. his Exposition of several Passages of the Epistle to the Romans in Answer to the Difficulties that were proposed to him He had not then perfectly found his System of Grace which made him let slip some Explications different from some which he hath given since And this very thing gave Occasion for his Remarks upon this Book in his Retractations where he corrects what he had said whereby some might be made to believe That the Beginning of Faith cometh from Man and not from the Grace of Jesus Christ. He undertook also at the same time a larger Commentary upon this whole Epistle which would have been prodigiously large since the single Exposition of the Salutation with which St. Paul begins the Epistle makes up a whole Book True it is that he makes there a Digression of several Pages upon an incidental Question concerning the Sin against the Holy Ghost which he thinks to be final Impenitency but both the Extent and the Difficulty of that Work made him give it over however he left that Book and entituled it The Beginning of an Exposition upon the Epistle to the Romans At the same time likewise he made a continued Commentary upon the Epistle to the Galatians wherein he contents himself with clearing the whole Text with Explications and Reflections without departing from his Subject by long Digressions The Addition at the latter end of this Volume containeth several Discourses upon the Scripture which are none of St. Augustin's The First is intituled Of the Miracles of the Holy Scripture contained in the Old and New Testament One needs only read one or two Periods of this VVork to be convinced that it is not St. Augustin's so different is the Style thereof from that of this Father The Author thereof seems to have been either an Englishman or an Irishman He speaks of the Flowing and Ebbing of the Sea upon the Coasts of the British Islands and to express the same he makes use of Terms that were usual in Bede's time he fixes the time where he lived in the 4th Chapter of the 2d Book and speaking of those Islands he shews That he wrote after the Year 660. This VVork is divided into Three Books The First contains the Miracles related in the Historical Books of the Old Testament The Second Those that are contained in the Books of the Prophets And the Last Those that are mentioned in the New Testament It is ill written and of very little use The small Discourse of the Benedictions of the Patriarch Jacob belongs not to St. Augustin but is a Fragment of Alcuinus's Questions upon Genesis who took part of it from the
the year 942. being call'd thither by the Popes to be the Mediator of the Peace between the Princes of Italy He dy'd at Tours in the year 942. at his return from his last Journey to Rome He had for his Successor Ademar or Aymar next him was S. Macol who was employ'd by Hugh Capet in the Reformation of almost all the Monasteries of France He dy'd in the year 994. leaving for his Successor Odilo who had been elected three years before his death This last was Abbot of Cluny for the space of Fifty six years ODO Abbot of Cluny BErno apply'd himself more to the settling of his Order than to study but Odo apply'd himself to both and compos'd several Pieces at different times and in all the Conditions of his Life When Odo Abbot of Cluny he was Canon he made an Abridgment of the Morals of S. Gregory and of the Hymns and Anthems in honour of S. Martin When he was only Monk he made three Books concerning Priesthood upon the Prophecy of Jeremy dedicated to Turpio Bishop of Limoges They are intituled Collationes sive Colloquia and others call them by the Title of Occupationes When he was Abbot he wrote the Life of S. Geraud or Gerard Count of Aurillac in four Books dedicated to Aimo Abbot of Tulle and the Life of S. Martial of Limoges an Account of the Translation of the Body of S. Martin a Piece wherein S. Martin is equalliz'd to the Apostles several Sermons and a Panegerick of S. Benedict These Tracts are printed in the Library of Cluny with Hymns upon the Holy Sacrament and S. Magdalene An ancient Author of his Life takes notice that being at Rome he corrected the Life of S. Martin and speaks of a Book about the Coming of S. Benedict into a Village near Orleans They likewise attribute to Odo the Life of S. Gregory of Tours related by Surius Father Mabillon takes notice that in the Library of the Reform'd Carmelites of Paris there is a Manuscript which formerly belong'd to the Monastery of S. Julian of Tours wherein there is a large Treatise in Verse intituled Occupationes Odonis Abbatis He adds that this Piece is divided into four Books the first concerning the Creation of the World the second concerning the Formation of Mankind the third concerning his Fall and the fourth concerning the Corruption of Nature 'T is by a mistake that they attribute to this Odo the Life of S. Maurus which belongs to Odo Abbot of S. Maurus of Fossez They likewise falsly attribute to him several Chronicons which Thomas of Lucca compos'd under the Name of Odo as it has been observ'd by the Author of the History of the Counts of Anger 's related in the Tenth Tome of the Spicilegium Sigibert gives Odo the Title of Musician and says that he was a very proper Person to Compose and Pronounce Sermons and to make Hymns upon the Saints JOHN Monk of Cluny THE Life of Odo was written by one of his Disciples call'd John whom he had met in Italy in his Journey in the year 938. and brought along with him to Pavia where he caus'd him to John Monk of Cluny take upon him the Monastick Life It is divided into three Books and printed in the Library of Cluny and in the fifth Benedictine Century by Father Mabillon who has likewise given us another Life of Odo written by Nalgodus who liv'd about Two hundred years after the death of that Abbot ODILO Abbot of Cluny ODilo has left us but a few Pieces which are the Life of S. Maiol his Predecessor four Hymns in his Praise several Letters to S. Fulbert Bishop of Chartres the Life of S. Adelaide the Empress Odilo Abbot of Cluny Otho the first 's Wife Fourteen Sermons upon the Festivals of Jesus Christ and the Blessed Virgin a Decree concerning the Prayers for the Dead and three Letters related by Father Luke Dachery in the second Tome of the Spicilegium with a Letter of Pope John XIX who reprov'd him for refusing the Archbishoprick of Lions He is lookt upon as the first Founder of the Feasts of All-Saints and of that of the Commemoration of the Dead He liv'd to the year 1048. ABBO Abbot of Fleury Abbo Abbot of Fleury ABBO or Albo Monk of Fleury or S. Benedict upon the Loire was born at Orleans and instructed and Educated in the Schools belonging to the Monastery of Fleury where he studied under Wolfaldus the Abbot and for several years together had the Government of the Schools of that Monastery He went afterwards to Paris and Rheims to study Philosophy and Astronomy but making no great Progress in them he return'd to Orleans where he learnt Musick From thence he was invited over to England where he taught publickly for the space of Two years after which he return'd to the Monastery of Fleury of which he was made Abbot This did not hinder him from prosecuting his Studies He had some Differences to adjust with Arnulphus Bishop of Orleans which occasion'd him to write an Apology directed to the Kings Hugh and Robert wherein he exhorts them to turn out Hereticks among whom he reckons such as believ'd that the Revenues of the Church belong'd to them and who had made an unlawful Seisure upon them He would have the same thing done to those Bishops who assert that the Churches and Altars belong to them He observes that Jesus Christ does not say that the Church is the Church of S. Peter but that his Church is built upon How much this Abbot is mistaken in the latter part of his Remark which says That our Saviour says his Church was built upon S. Peter will appear to any who consult our Lord's Words in the Original Matth. 16. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words in our Version run thus And I say unto thee That thou art Peter and upon this Rock will I build my Church Where we may observe that he does not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. from whence it must be concluded that he does not mean the Person but the Faith of S. Peter the Rock upon which he would build his Church This Remark seems pertinent since the Romanists from this Text and that of S. John chap. 21. v. 15 16 c. pretend to prove the Infallibility and Universality of the Pope S. Peter From whence he concludes that his Successors cannot say that the Churches which they govern are theirs much less can they make a gain of them as he says they then did every day He likewise in his Apology gives an account of what passed in the Council of S. Dennis about the The Council of S. Dennis 995. year 995. where he himself was present wherein having maintain'd against the Bishops the Right which the Monks and Laicks had of possessing several Tithes the People rose up in Arms against the Bishops who were forc'd to fly
a Zeal that he might deserve to be accus'd of too violent a Passion if it were not otherwise certain that he was acted only from a principle of Love to the Truth * The best Excuse that can be made for St. Hilary is That Oppression may make a Wise Man mad and St. Athanasius needs it as much as he for in his Letter to all those that lead a Monastick Life he shews as great Marks of Rage and Anger against Constantius as St. Hilary does here and yet St. Gregory Nazianzen a Man that was never suspected of Arianism has said very great Things of that Prince when he set him against Julian the Apostate He begins with these Words which are all Sparks of Fire 'T is time to Speak since the time to be Silent is past we must wait upon Jesus Christ since Anti-Christ Governs Let the True Pastors cry aloud since the Hirelings are fled Let us die for the Sheep since the Thieves are entered and the Lion full of Rage goes about the Sheepfold After he has exhorted the Pastors in these Words and many others of the same Nature to Defend the Truths of the Gospel with Courage and Boldness He gives an Account of the Conduct which he had observ'd since his Banishment He says That he kept Silence in Modesty hoping that things would change for the better but there being now no further place for hope he found himself oblig'd to speak He declares That he wishes he had rather been in the time of Decius or Nero than in that wherein he liv'd That neither Tortures nor the Fire nor the Cross could have made him afraid but he would boldly have maintain'd the Combate against his declared Enemies and suffer'd with Constancy in this publick Persecution But now adds he we oppose a Persecutor that deceives us with false appearances an Enemy that puts on a Friendly Countenance to us Constantius the Anti-Christ who Persecutes the Church under a mask of designing its advancement He professes says he to be a Christian that he may deny Jesus Christ He procures Union to hinder Peace He stifles Heresies to ruine Christianity He honours the Bishops that he may make them lose the Title of the Ministers of Jesus Christ He builds up Churches that he may destroy the Faith Let him not imagine adds he that I Charge him falsly That I Reproach him The Ministers of Jesus Christ ought to speak the Truth If what I have propos'd be a Calumny I am willing to pass for an infamous Person but if it be true and publickly known I use the freedom of an Apostle in reproving it after a long Silence After this He Justifies his calling Constantius Anti-Christ by giving a horrible Representation of the Persecution that he raised He adds That it was neither through Indiscretion nor Rashness nor Anger that he spoke so of him but that his Reason his Constancy and his Faith oblig'd him to say these things Yes says he addressing himself to Constantius I tell you what I should have told Nero what Dioclesian and Maximian should have heard from my Mouth You fight against God You use Cruelties to the Church You Persecute the Saints You hate those that Preach Jesus Christ You utterly abolish Religion In a word You are a Tyrant I speak not with reference to the Things of this World but with reference to the Things of God This is what is common to you with the Pagan Emperours Let us now come to that which is peculiar to your self You feign your self to be a Christian and you are the Enemy of Jesus Christ You are become Anti-Christ and have begun his Work You intrude into the Office of procuring New Creeds to be made and you live like a Pagan You teach things Profane and are ignorant of Piety and Religion You give Bishopricks to those of your own Faction and take them away from the good Bishops that you may bestow them upon the Bad. You put the Bishops in Prison You keep your Armies in the Field to terrify the Church You assemble Councils to establish Impiety in them and you compel the Western Bishops to renounce the Faith that they may embrace Error You shut them up in a City to weaken them by Famine to kill them with the Rigor of the Winter and to corrupt them by your Dissimulation You foment the Dissentions of the East by your Artifices He adds also many other Accusations of the same Nature and to compleat all he says That the Church never suffer'd so much under Nero under Decius and Maximianus as it has done under Constantius who is more cruel than all those Tyrants because the former gave Martyrs to the Church who overcame Devils whereas Constantius makes an Infinite number of Prevaricators who cannot so much as comfort themselves by saying that they were overcome by the violence of their Torments I should never have done if I should relate all that St. Hilary says in this place of the Persecution of Constantius He charges him particularly with the Banishment of Paulinus and Liberius and the Troubles wherewith he exercis'd the Church of Tholouse and concludes with saying That all those things that he had accus'd him of were publick and certain and therefore he had Just Cause to call him Anti-Christ He shows afterwards the Impiety of those Bishops that Assisted at the Council of Seleucia who maintain'd that the Father was not like in Substance to the Son and condemn'd the Words Consubstantial and like in Substance He answers what Constantius alledges as the Reason of condemning these Terms That we must not make use of any but Scripture Expressions He answers I say That these Terms agree with the Doctrine of the Gospel That Constantius and those of his Party are also forc'd to make use of such Terms as are not to be found in Scripture and in short That the Scripture makes use of Terms more Emphatical since it establishes the Equality and Unity of the Father and the Son He blames Constantius for the variety and contrariety of those Creeds that were made after that of the Council of Nice He explains the Faith of the Church concerning the Majesty of God and proves by many Examples That we are not to wonder if the Eternal Generation of the Son is Incomprehensible This Book is also imperfect The Book of Fragments is a Collection of many Pieces taken out of two Books of St. Hilary and likewise of some Passages out of his other Works 'T is not known who is the Author of this Abridgment nor when he liv'd The Passages that are cited in it are certainly St. Hilary's and for the most part the Pieces that are collected in it are ancient but he does not observe any Order in this Collection He begins with a Fragment of St. Hilary's Preface wherein after he had spoken of the Excellency of Faith Hope and Charity he declares That he had undertaken to publish a Work of great Importance and vast
in that City The Pope being set at liberty by the Normans of Apulia grants them all the Territories which they had subdu'd and those that they might obtain by Conquest from the Greeks and Saracens A Contest between the Churches of Grado and Aquileia for the Metropolitan Right determin'd in the Council of Rome in favour of Grado The Pope's Letter to the Bishops of Venice and Istria confirming that Right A Council at Rome  1054 Leo IX dies Apr. 15. and the Papal See continues vacant during a whole year Hildebrand goes to meet the Emperor to demand Gebâ—hart Bishop of Eichstadt who was made Pope the next year under name of Victor II. I. XV. Constantin Monomachus dies and Theodora Porphyrogenneta governs the Empire I. Pope Leo's Letters which confirm the Metropolitan Right of the Church of Carthage over all those of Africa The Pope sends Legats to Constantinople to treat about the Re-union of the Greek and Latin Churches Pope Leo's Letters on that Subject to the Emperor Constantin and to Michael Cerularius Patriarch of Constantinople A Contest between the Legats and that Patriarch An Answer by Cardinal Humbert the Pope's Legat to the Letter of Michael Cerularius and Leo of Acris Nicetas Pectoratus a Monk of Seuda composes a Tract against the Latin Church Cardinal Humbert's Answer to that Piece Nicetas makes a Recantation and burns his Writings A Sentence of Excommunication denounc'd by the Legats against Michael Cerularius The Patriarch in like manner excommunicates the Legats by a publick Edict and raises a Sedition which obliges the Emperor to deliver up their Interpreters who are misus'd and put in Prison A Council at Narbonne Humbert Cardinal Nicetas Pectoratus a Monk of Seuda Dominick Patriarch of Grado Peter Patriarch of Antioch 1055 II. XVI II. Berenger abjures his Opinions in the Council of Tours in the presence of Hildebrand Maugier Archbishop of Rouen is depos'd in the Council of Lisieux and Marrillus a Monk of Fecamp put in his place A Council at Florence A Council at Lyons A Council at Tours against Bereinger A Council at Lisieux  1056 II. Pope Victor goes to Germany where he was invited by the Emperor Henry III. XVII The Emperor Henry dies Oct. 3. Henry IV. his Son aged only 5 years succeeds him and is at first put under the Tuition of his Mother who obtains the Administration of the Government III. Theodora dies in the end of the year and Michael whom she had made Emperor a little before reigns alone  A Council at Toulouse  1057 Victor dies at Florence July 28. and Frederick Abbot of Mount Cassin is chosen in his place on the Festival of S. Stephen whence he took the Name of Stephen IX I. I. Michael abdicates the Imperial Throne and leaves it to Isaac Commenus I. Pope Victor's Letter which confirms and augments the Privileges granted to the Church of Selve-Blanche Frederick is made Abbot of Mount Cassin a little after Cardinal and at last Pope Alphonsus Abbot of St. Benedict at Salerno is ordain'd Archbishop of that City A Letter by which Pope Stephen IX re-unites the Bishoprick of Marli which was sometime divided Peter Damian is made Cardinal and Bishop of Ostia by that Pope A Council at Rome Peter Damian Alphanus 1058 Stephen dies at Florence March 29. The Count of Frescati and Gregory of Lateran cause Mincius Bishop of Veletri to be chosen Pope who assumes the name of Benedict Cardinal Humbert and many others refuse to own his Authority Gerard Bp. of Florence is chosen and this Election is approv'd by the Emperor Henry II. II. Pope Stephen sends Legats to Constantinople who return without pursuing their Journey having receiv'd Information of his death Michael Cerularius is turn'd out of the Patriarchal See of Constantinople and Constantin Lichudes is substituted in his room Evershelm is made Abbot of St. Peter at Ghent Marianus Scotus an English Monk passes into Germany where he continues ten years a Recluse in the Monastery of Fulda Lambert of Aschaffemburg assumes the Monastick Habit at Hirlfeldt under the Abbot Meginher in a little while after is ordain'd Priest by Lupold Archbishop of Mentz and undertakes a Journey to the Holy Land without the knowledg of his Abbot from whence he returns the next year   1059 II. Gerard is ordain'd Bp. of Rome in the beginning of Jan. and takes the name of Nicolas II. I. Mincius renounces the Papal Dignity and is suspended for ever from Ecclesiastcal Functions III. III. Isaac resigns the Imperial Dignity to Constantin Ducas and retires to a Monastery I. A Privilege granted to the Nunnery of St. Felicitas near Florence The Election of Popes reserv'd to the Cardinals in the Council of Rome Berenger abjures his Opinions in that Council and makes a Confession of Faith Peter Damian is sent Legat to Milan to reform the Clergy who publickly us'd Simoniacal Practices The Bishop of Trani is depos'd in the Council of Melfi Sigefroy or Sigifred succeeds Luitbold in the Arch-bishoprick of Mentz A Council at Rome A Council at Melfi A Council at Benevento held in the beginning of the Month of August  1060 II. IV. Henry I. King of France causes his II. St. Anselm embraces the Monastick Life in the Abbey of Bec. A Council at Tours Guitmond Arch-bishop of Aversa Durand Abbot of Troarn Franco a Philosopher  Son Philip to be crown'd at Rheims May 22. dies in the end of this year    of Liege Warin Abbot of St. Arnulphus at Mets. 1061 III. The death of Nicolas II. in the Month of July Anselm Bishop of Lucca is elected three Months after and ordain'd Pope under the name of Alexander II. The Emperor Henry incens'd by reason that he was chosen without his knowledg causes Cadalous Bishop of Parma to be proclaim'd Pope who endeavours to make himself Master of the City of Rome but being repuls'd was oblig'd to return to Parma the next year V. III.   Michael Psellus Alberic a Monk of Mount Cassin Merellus Abbot of Tergensee 1062 I. VI. IV.    1063 II. VII V. A Contest between Peter Arch-bishop of Florence and his Monks The Pope sends the Pall to Peter Archbishop of Dalmatia Lanfranc is made Abbot of the Abbey of St. Stephen at Caen newly founded and St. Anselm succeeds him in the Office of Prior of Bec Abbey Maurillus Archbishop of Rouen holds a Synod for the Dedication of the Cathedral Church of that City which was newly built A Confession of Faith publish'd in that Synod against Berenger's Opinions A Privilege granted by the Pope to the Abbey of Vendome Peter Damian the Pope's Legat in France determins in the Council of Challon the Differences between the Bishop of that City and the Abbey of Cluny about the Privileges of the same Abbey which are confirm'd in the Council A Council at Rome A Council at Rouen A Council at Challon  1064 III. Cadalous causes some Disturbances Alexander is own'd as
Cause of all things XXVIII VVhen it is said Seek those things that are above the meaning is those things that are great and sublime by their excellency XXIX Man may make use of all things but he ought only to enjoy God and the use which he makes of all things ought to have a Relation to God Whosoever uses the Creatures otherwise abuses them XXX This Question is not St. Augustin's it is a definition of Vertue out of Tully XXXI Whosoever conceiveth a thing conceives it as it is and he who conceives it not as it is doth not conceive it at all There are no different degrees of Conception XXXII We are afraid of losing what we love and we are afraid that we shall not obtain what we desire If we desire to be without fear How can we fear that we shall not be freed from fear XXXIII Men should not desire precisely to be free from fear because rash and stupid Men are without fear we should have a reason why we are not afraid XXXIV VVe ought to love what we possess No man can know and love Happiness without being happy Happiness therefore is an eternal love and knowledge of a good thing which cannot be taken away from us XXXV To preserve and increase Charity we must oppose and lessen Lust. This is to be begun by impressing a Dread of God's Judgments to destroy the habit of Sin After that we ought to discover both the Beauty and Excellency of Vertue to manifest the difference betwixt the Old and the New Man to propose Christ's Life as an Example to make use of his Exhortations Instructions and Promises to consider the vast number of those that followed and imitated him to set forth the Vertues both of Saints and of Martyrs as Patterns and at last to oppose Pride and Ambition and to inspire the fear and the love of God I omit the following Questions because they are obscure and contain nothing remarkable The XLVth Is against Judicial Astrology The XLVth Is concerning Plato's Idea's The XLVIIIth Is expressed in these terms We believe Three sorts of Things The First Are such Things as are believed and not conceived as History The Second Are both believed and conceived at the same time as the reasonings of Men. The Third Are Things believed but not conceived at that time though they are conceived afterwards Such are Divine Instructions which are conceived by none but those that have Pure Hearts In the LI. Question He explains in what sence it is said That Man was created after God's Image and Similitude And in the LII he proveâ— That what is said in Genesis That it repented God to have made Man is not to be understood literally In the LIII He justifies the Command which God gave the Jews to borrow of the Egyptians rich Vessels to carry them away â—y saying That God made use of them to Punish the Egyptians But that from thence it cannot be inferred That Men may deceive because the People of Israel was not capable of Evangelical Perfection The Resolutions of the following Questions are Mystical and Moral Explications of several Passages both of the Old and of the New Testament The LXXX Is against the Error of the Apollinarists The two Books of Questions directed to Simplicianus Bishop of Milan who succeeded St. Ambrose in the Year 397. are the first which St. Augustin writ after he was made a Bishop In the first he discourseth upon two Passages of the Epistle to the Romans upon what is said Ch. 7. of the man who being under the Law doth not what the Law requireth And upon what is written in the 9th Chapter of Jacob's being call'd and Esau's being rejected He proves in this First Book with great strength the Necessity of Grace to every Good Work even for the beginning of Faith and a Free Call He saith himself both in his Book of Predestination and in that of the Gift of Perseverance That he began then to see clearly into those Matters which he had not taken right in his former Books Yet he understands the first Passage in the Romans of a man under the Law who is yet without Grace whereas he believed afterwards that it was rather to be understood of that man who being Spiritual in his Superior part finds himself carnal by the desires and motions of the Inferior The Second Book contains the Resolution of Five Questions about particular Passages in the Old Testament The First is of what Spirit that which is said in the First Book of Kings That the Spirit of God entred into Saul is to be understood Whether it was the Holy Ghost or the Evil Spirit wherewith he was possessed afterwards After several Reflections and Digressions St. Augustin concludes That it must be understood of the Spirit of God and that Saul was filled at first with the Spirit of God for a time and afterwards was possessed with an evil Spirit Yea he thinks That Saul had a Spirit of Prophecy at the time when he persecuted David and he proves That this Gift of the Holy Ghost may be found in Wicked Men. The Second Question is upon those words attributed to God in the First Book of Kings Ch. 15. It repenteth me that I have set up Saul How God's Repenting can agree with his Prescience St. Augustin answers That the Repentance ascribed to God is not accompanied with regret as that of Men is it is only an Alteration of Will This Question puts him upon discoursing of God's Knowledge The Third Question is about the Story of the Witch of Endor St. Augustin does not decide whether it was the Soul of Samuel or a Phantome that appeared to Saul he thinks the latter to be more probable Both the other Questions are about two Passages in the Books of Kings which have not much difficulty The last is concerning the Spirit of Error whereby God permitted King Ahab to be deceived Dulcitius a Tribune in Africa having proposed Eight Questions to St. Augustin about some Matters which he had already treated of he Collected in this Book which he sent in Answer to his Questions what he had said in his other Works The First Question was Whether the Baptized that die in Sin shall at any time be delivered from Damnation St. Augustin answereth No and expounds a Passage of St. Paul 1 Cor. Ch. 3. v. 11. where he speaks of the Fire which is to Purifie the Faithful by consuming the Evil which they shall have built upon the sound Foundation of Faith He understandeth by Fire that Affliction in this Life which Purifies the Faithful from light Sins He adds That we may believe that some such thing is done also in the other Life towards those who die before they are cleansed from those light Sins But he affirms That none can believe without Impiety that this can be apply'd to such as die with the guilt of those Sins that exclude Men from the Kingdom of God This Answer is taken out of
helps forward the possession of the People 2. to be given to modest poor ibid. not to be bestowed on professed Beggars ibid. to be given to the poor of any Religion ibid. The Commendation of Almsgiving 27. all Christians are obliged to it and therefore are instructed about it 147. Sinners as well as Good Men are obliged to it ibid. Aurelius Bishop of Carthage 47. Altar Built at Athens to the Unkown God Some conjectures of S. Isidore about it 5. Author of the Books of the Vocation of the Gentiles and the Epistle to Demetrias 128 c. Author of the Confessions of Faith attributed to Rufinus Some Authors Opinions about this Work 20. Author of the Memoir concerning the affair of Acacius This Name is not known 175. Authority Civil and Spiritual they are two distinct powers the one hath no Jurisdiction over the other 110 Auxiliares a Roman Orator 112 178. Asylum a Privilege of Churches 244. B BAptism Baptism for the Dead in S. Paul what it is 5. The Effects of Baptism 6. Infant-Baptism ib. The day for Baptism 53 It 's use 71. It came in stead of the Jewish Washings ibid. At what time it ought to be administred 94. Some Questions about Baptism 104. How it ought to be used with those that have been Baptized and Rebaptized by Hereticks 85 c. They ought to be Rebaptized who can't prove that they have been Baptized already ib. They ought not to be Rebaptized who can remember that they have been Baptized tho' they can't tell by what Sect ib. Solemn Baptism S. Leo affirms ought not to be administred on the Feast of Epiphany 93 nor on any other Festivals besides Easter and Pentecost 104. The Necessity of Baptism 20. They are not to be Rebaptized who have been Baptized in the Name of the Trinity 186. The Ceremonies and Effects of Baptism ib. Reasons for Infant-Baptism 190. When it is to be reiterated 247. Baradatus and Thalalaeus Monks who were always bowed down and shut up 67. Bardesanes an Heretick 68. Basilius Bishop of Antioch 102. Basil Bishop of Seleucia His Life 139. His Homilies and their Abridgment ibid. A Censure upon his Style and manner of Writing 140. The Edition of his Homilies 141. Bassianus Bishop of Evasa his Petition in his own defence 138. Bassianus The difference between him and Stephen who both pretend to the Bishoprick of Ephesus determined in the Council of Chalcedon 238. Bassus His accusation of Sixtus III. a Fable 48. Beasts difference between the clean and unclean 139 Bishops their duty to teach in the Churches 22. They ought to observe the Canons 26. the names of the Bishops of the Nestorian party 44. the names of the Orthodox Bishops of S. Cyril's side 47 must not be such as have had two Wives or have Married a Widow 83. the Ancient right of the African Bishops 84. subject to the Law of Continence ibid. ought not be Married to two Wives 87 ought to go to the Synods ib. ought to observe the Canons ibid. Canons about Bishops 91 c. He that goes from one Church to another contemning his own shall be deprived of both ib. are all equal in what sense 92. ought not to pawn the Goods of their Church 94 a description of good and evil Bishops 183 c. The Virtues of Bishops 185. they ought not to receive or ordain the Clergy of other Bishops 236 nor Usurp their Churches ibid. Bruno Bishop of Signi 118. C CAnticles the Authority and meaning of that Book 61. acknowledged to be Divine by the Fathers 62 63. not to be read by Young and Illiterate persons ib. Chalcedon a general Council held in 451 in that City 37 230. Calliopius a Priest of Nice 2. Caprasius a Monk of Lerins 117. Capreolus Bishop of Carthage Successor of Aurelius He sent his Deputy to the Council of Ephesus 49 and wrote a small Treatise against Nestorius ib. Carosus a Monk 101. Cartenna a City of Mountania 121. Carthage by whom and at what time taken 147. Cassian his Conferences 11 c. Catechumens the Gospel ought to be read to them 245. they ought not to go into the Baptistery nor be with the Faithful ibid. Causes of greater consequence to be determined before whom 92. S Caelestine his Life and Writings 22. where the Aphorisms of Grace are his 22 c. Nestorius and wrote to S. Cyril and John Bishop of Antioch 194. his Letters after the Council of Ephesus 204 his Death 47. Caelestius a Scholar of Pelagius 35. Caelibacy preferred before Marriage 6. Different practises of Churches concerning the Caelibacy of the Clergy 53. It was extended to Deacons and Sub-Deacons tho' not in all Churches 85 91. Caelebacy injoyned Deacons for the future 245. Celidonins a French Bishop condemned by Hilary Bishop of Arles 90. Cerealis his Confession of Faith 154. Ceremonies of the old Law were intended only for Men in an Imperfect State 73. Caesarius Bishop of Arles Author of a great many Sermons 118. Charesius a Priest of the Church of Philadelphia he presented a Petition and Confession of Faith to the Council of Ephesus 47. Charity the Effects of it 13. Cheremon an Abbot 12. Children how to bring them up 147. Chrism the Priests receive it of the Bishop and make use of it 243. Christians their Doctrine about the Creation of the World is more reasonable than that of the Heathens 72. Chrysippus a Priest of Jerusalem a Sermon of his upon the Virgin 141. Church-Catholick the Idea and definition of it 6. some Ceremonies of the Church explain'd ib. it abhors sanguinary punishments 93. a Church not to be built by exactions from the People 6. Situation of Churches different 53. cannot give pawn change or sell the Goods of the Church 94. Church of Rome prerogatives granted to it by the Emperor 91. and is certainly the first Cimele a City of the Sea-Alps an old Bishoprick 121. Claudianus Mamertus a Priest of the Church of Vienna an abridgment of his treatise of the Soul 150 c. Clergy-men ought to be Men of Worth 83. Rules for them 85. they ought not to leave the Church where they have been Ordained 87. nor go from one Church to another ibid. A Bishop ought not to take the Clergy of another Bishop 92. a Point of discipline concerning the Clergy ib. they may not hold Forms 236. ought not to be Ordained without a title to some Church and may not have two 240. ought not to contend with any but before his Bishop 241. Rules for the Lives of the Clergy 247 c. ought not be present at Marriages or Feasts 249. Cloak a Bishops Ornament 6. Caelius Sedulius a Christian Poet. An Abridgment of his Poem upon the Life of Jesus Christ 50. his temper ibid. a different Person from him who made a Comment upon all S. Paul's Epistles ibid. the Edition of his Poem 51. Collections for the Poor from Apostolick Tradition 109 Comedies forbidden 7. Comaedians their Art noxious and a corrupter of