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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13839	A synopsis or compendium of the fathers, or of the most famous and ancient doctors of the Church, as also of the schoolmen Wherein is clearely shewed how much is to be attributed to them, in what severall times they lived, with what caution they are to be read, and which were their perfections, which their errors. A treatise most necessary, and profitable to young divines, and delightfull to all such whose studies in humanity take from them the leisure, though not the desire of reading the fathers; whose curiosity this briefe surveigh of antiquity will in part satisfie. Written in Latin by that reverend and renowned divine, Daniel Tossanus, chiefe Professor of Divinity in the University of Heidelberge, and faithfully Englished by A.S. Gent.; Synopsis de patribus. English	Tossanus, Daniel, 1541-1602.; Stafford, Anthony.	1635 (1635)	STC 24145; ESTC S118496	31,571	108

Emperors and when he was Proconsul in Liguria in the time of Valentinianus he was called to the Bishopricke of Millan with the full consent of the people It is reported that he baptized Saint Austine Hee was endued with great zeale as appeares in the Ecclesiasticall story and by his demeanour in his Bishopricke The writings of Saint Ambrose extant are divided into foure Tomes and are partly morall as the three bookes of the offices of a Christian an institution and exhortation to Virgins of Widowes of Repentance of the worlds volubility of the good wee receive by death Also they are partly Doctrinall Tom. 2. of the vocation of the Gentiles of faith to Gratianus of the holy Ghost to the same of Faith against the Arians of the Sacrament of the Dominicall Incarnation But it is to bee observed that the more learned have judged Saint Ambrose not to bee the Author of the Treatise of the calling of the Gentiles 1. Because he speaks no where so purely of the Predestination of God 2. By reason there is mention made of Pelagius who lived after Saint Ambrose 3. In that Saint Augustine who cites many things out of Saint Ambrose against Boniface the Pelagian mentions not this b●●ke which inveighes most of all against the Pelagians 4. The dissimilitude of phrase But it is certaine the Author of that booke to have beene a learned man and well exercised in the Scriptures which makes Erasmus not unaptly wish that many such were mixed with the workes of Saint Ambrose Amongst many excellent sayings contained in those books these golden words are extant making directly against the Papists lib. 1. cap. 5. where hee disputes the reason why to one man grace is given to another denyed Quid Calumniamur inquit iustitiam occultam qui gratias debemus misericordiae manifestae Laudemus et veneremur quod agitur quia tutum est nescire quod tegitur Hic nec praeterita nec futura merita censeri possunt vilesceret Redemptio Christi neo misericordiae Dei humanarum operum praerogativa succumberet si iustificatio quae fit per gratiam meritis praecedentibus deberetur ut non munus largientis sed merces esset operantis Why doe we calumniate saith hee the hidden Justice who owe thankes for the manifested Mercy Let us prayse and adore what is done because it is safe not to know what is hid Here neither past nor future merits are to bee reckoned The Redemption of Christ would be abased neither would the prerogative of humane workes give place to the mercy of God if Iustification which is by grace were due to precedent merits so that it should not be the gift of the distributer but the reward of the worker The Writings of Saint Ambrose are partly also Homileticall as Tom. 3. Orations Epistles Sermons partly againe Expository as Tom. 4. lib. Hexaemeron and a Treatise of the Patriarchs which belong to Genesis He wrote also copiously on the 119. Psalme and of the Sacraments of the Church also a glosse upon Saint Luke and Commentaries upon the Epistles of Saint Paul Where againe it is to be noted against the Papists that S. Ambrose upon the fourth Chapter to the Romans useth the particle onely when he averreth Gratiam Dei solam fidem poscere ad salutem The grace of God doth require faith onely to salvation Saint Augustine quotes his Commentaries upon Esay and the 48. Psalme but they are not extant By reason of his ignorance in the Greeke and Latine Tongues he erred often in his Expositions which is common to him together with Saint Austin and some others But although he be over-vehement in the commendations of Virginity yet is that memorable against the Papists which he writes in his first booke of Virgins Non debere imperari virginitatem nec necessitatem imponendam nec castam esse quae metu cogitur Virginity saith he ought not to be commanded neither of necessity to bee imposed nor is shee chaste who is compelled by feare In his bookes of the Sacraments there are some things ambiguous othersome superstitious as of Unction in Baptisme which notwithstanding was not done altogether without cause by those of riper yeares also of water to bee mixed with the Wine in the Cup at the Lords Table Yet is it remarkeable against the Papists that in his booke of Sacraments hee onely acknowledgeth two Baptisme and the Supper of the Lord. And when lib. 6. he disputes how the bread is made the body of the Lord hee speaketh nothing at all of Transubstantiation but hee confesseth that there seemeth to be a similitude onely not true flesh and blood and that wee must beleeve the operatory word of Christ that is the efficacious that the Sacrament is taken outwardly Grace and Vertue inwardly Hee plainely distinguisheth bread from Grace Tu inquit qui accipis panem in illa alimento Divinae participas Substantiae quia idem Christus est particeps corporis et Divinitatis Thou saith hee who takest bread in that nourishment participatest of the Divine Substance because the same Christ is partaker of a body and Divinity which is as much to say wee communicate the whole Christ and communicating his flesh have communion also with God Neither did the Greeke Churches want excellent Doctors for in those times namely under Valentinian Basilius Magnus of Caesaria Cappadocia and Gregory Bishop of Nazianzena were famous of whom as yet some worthy monuments are extant Wee linke them together because they were companions in Studies and most intimate friends Yet Gregory lived longest even to the yeare 400. and wrote a Monody or Funerall Oration which containes the life of S. Basil There are extant of this S. Gregory eloquent Orations and Epistles as also Greeke Poems which are in the hands of all men There lived also in those times Gregorius Nissenus brother of Basilius who wrote eight bookes of Man There is a learned Epistle extant written to him by S. Basil of the difference betweene the Essence and Subsistence Moreover S. Basil as hee himselfe somewhere writeth was diligently instructed in the Christian Religion from a child He was indued with so much Eloquence that Erasmus doubts not to call him the Christian Demosthenes Amongst others that saying which is extant in his Sermon of Humility is eminent and is often cited by our Divines against the Papists Haec est perfecta et integra gloriatio quando non propter iustitiam suam aliquis ●ffertur sed agnoscit sibi deesse veram iustitiam fide autem sola in Christum iustificari This is saith he perfect and entire glory when a man is not puffed up with his owne Iustice but acknowledgeth himselfe to want true Iustice and that Iustification is onely by faith in Iesus Christ Also in his Epistle of the sacred Scripture to Eustathius the Physician Non consuetudinem sed sacras Scripturas nermam debere esse The sacred Scriptures and not Custome ought to

A SYNOPSIS OR COMPENDIVM OF THE FATHERS Or of the most Famous and Ancient Doctors of the Church as also of the SCHOOLMEN Wherein is clearely shewed how much is to be attributed to them in what severall times they lived with what Caution they are to be read and which were their perfections which their Errors A Treatise most necessary and profitable to young Divines and delightfull to all such whose Studies in Humanity take from them the leisure though not the desire of reading the Fathers whose Curiosity this briefe surveigh of Antiquity will in part satisfie Written in Latin by that Reverend and Renowned Divine DANIEL TOSSANVS chiefe Professor of Divinity in the University of Heidelberge and faithfully Englished by A. S. Gent LONDON Printed for Daniel Frere and are to be sold at the Signe of the Red Bull in Little-Brittaine 1635. TO HIS TRVLY VVORTHY AND NOBLE FRIEND SIR R. C. KNIGHT Sir WHat is not mine owne I cannot dedicate and therfore can neither prefix your name nor mine before this Booke I appeale to you here not as an indulgent Patron but a learned Iudge Of such you have the two requisites Ability and Commodity The first is within you an acute and solid Vnderstanding the latter without you a compleat Library which Chrysologus stiles the onely Paradise of this world You sit every day most happily incircled with the most famous Writers of all kinds Thus environ'd the poorest Schollar thinkes himselfe majestically enthron'd and securely guarded There is not a quotation in this Treatise which you cannot readily bring to the Test and therefore I choose you as a most fit Trier of the Authors Integrity in whose praise when I have spoken much it wil appeare in a discerning eye too little His Brevity is such that sometime I resemble him to one who makes an exact surveigh of an Immense Kingdome in a moment sometimes to the Sunne himselfe who compasseth the world in a naturall day For the same proportion holds this short Discourse with vast Antiquitie I dare maintaine that in farre greater Volumes of the same subject as Medulla patrum Favus patrum Flores patrum you shall not finde so accurate a judgement of the Fathers neither delivered with so entire a faith and so cleane a sifting of the Meale from the branne of their perfections from their errors More Sentences it may be they containe and the more the worse For those wretched Summularies or Florists are the very Bane of Learning who in stead of culling out the choycest flowres doe indeed nothing but weed Authours They leave the pure wine behinde and give their thirstie Readers the unsavoury Lees to drinke Beleeve mee the Fountaines themselves are farre sweeter Possevin hath inserted Campians ten Reasons in his Biblfotheca Selecta and alleageth the cause to be his feare lest the Volume being so small Hereticks might in time collect and sacrifice them all to Vulcan I thinke this little worke is of as great value and merits no lesse care especially since it is already become so rare that it is hardly by prayer or money to be purchased Of its dignity this is no obscure Argument that the learned sonne of our Tossanus thought it worthy the Dedication to Iacobus Arminius who rose with as great a lustre as any light of the Moderne Church though it was his evill Destiny to set in a Cloud For the Translation I say little both because it is mine owne as also that books of this nature admit no flourishes nor Elegancy of phrase I am confident I have not altered the sense and that is as much as the most severe Criticke can require at my hands The love to Knowledge and her Professors is yours by Inheritance who derive it from your truly great Father on whose Head my Divining Soule fore-sees impartiall Posterity setting that Crowne which as yet the Modesty of his friends and the Malice of his enemies deny him I presume therefore that you will adde the perusall of this Treatise to your other favours which are so many that should I endevour to summe them up I should at once prove gratefull to you and tedious to the Reader I beseech you therefore to accept of the bare acknowledgement and of the religious protestation that I am Noble Sir Your most humble Servant A. S. THE AVTHORS PREFACE VVHICH TOGEther with the Treatise it selfe was delivered by way of Lecture MY Courteous Auditors I have oftentimes called to mind the saying of that most excellent and grave Philosopher Seneca Magnam esse dementiam intanta Temporis egestate supervacua discere It is great madnesse saith hee in so great want of time to learne things superfluous For that first Aphorisme of Hippocrates the Prince of Physicians is most true Vita brevis est Ars longa Life is short Art long Though this bee most true yet can I not assent unto them who thinke it enough for a Student in Divinity to be throughly versed in the sacred Scriptures and that hee need learne and meditate nothing else that the immense Volumes of the Fathers and ancient Doctors as a vast and fadomelesse Sea are to be avoyded because they bring greater doubt and perplexity than light and science to the minde especially if a man will dwell upon the manifold Commentaries of the late Doctors whom we call Schoolemen These Assertions though they may at first sight appeare faire and goodly yet savour too much of Arrogancy Farre bee it from any Divine to assume that Nestorian Pride who as the Ecclesiasticall History testifies relying on the volubility of his owne Tongue arrogantly contemned the Writings of the most ancient Interpreters I confesse the sacred Scriptures are able to render a man abundantly wise as saith Saint Paul 2 Tim. 3. and to instruct him in all things pertaining to salvation by the faith which is in Iesus Christ I confesse also some men have not the understanding rightly to judge of so many Commentaries of the Ancients others have not the leisure to read them and not a few want meanes to procure them Yet in these a Divine ought not to bee altogether a stranger Nesoire quid antequam natus sis acciderit idest semper esse puerum saith Cicero in his Oratory To be ignorant altogether of what happened before thou wert borne is alwayes to bee a childe and the commemoration of Antiquity and producing of examples gives not onely delight but authority and credit to an Oration It was an ancient and laudable custome as witnesseth Irenaeus lib. 3. cap. 4. that if any question were disputed the judgement and consent of the most ancient Churches wherein the Apostles were conversant should bee enquired into and fully knowne But here certaine Cautions are necessary which being not observed by the Papists they have erred many wayes in reading of the Fathers and have proved not so much Theologi as Patrologi and Anthropologi The first Caution is that none reade the Fathers except they bee well exercised in the