305 The Council of Alexandria 306 The Council of Eliberis or Elvira 305 The Council of Carthage against Caecilian 311 The Council of Rome 313 The Council of Arles 314 The Council of Ancyra eod The Council of Neocaesarea eod The Council of Alexandria 322 The Council of Bithynia 323 The Council of Alexandria 324 The Council of Nice 325 The Council of Antioch 330 The Council of Caesarea 334 The Council of Tyre 335 The Council of Jerusalem 335 The Council of Constantinople 336 The Council of Constantinople 338 The Council of Alexandria 340 The Council of Rome 342 The Council of Antioch 341 342 The Council of Antioch 345 The Council of Milan 346 The Council of Cologne eod The Council of Sardica 347 The Council of Sirmium I. 349 The Council of Sirmium II. 351 The Council of Arles 353 The Council of Milan 355 The Council of Beziers 356 The Council of Sirmium III. 357 The Council of Antioch 358 Ancyra eod The Council of Sirmium IV. eod The Council of Sirmium V. 359 The Council of Ariminum eod The Council of Seleucia eod The Council of Constantinople 360 The Council of Melitine 357 The Council of Antioch 361 The Council of Alexandria 362 The Council of Paris eod The Council of Italy eod The Council of The Bishops of Egypt at Antioch 363 The Council of Antioch under Meletius eod The Council of Lampsacus 365 The Council of Singidunum 366 Synods held by the Semi-Arians 365 366 The Council of Tyana 368 The Council of Gangra 370 The Council of Laodicea between 360 and 370 The Council of Rome under Damasus 370 The Council of Rome under Ursicinus 372 The Council of Valentia 374 The Council of Antioch for restoring Peace in that Church 378 The Council of Constantinople I. 381 The Council of Constantinople II. 382 The Council of Constantinople III. 383 The Council of Aquileia 381 The Council of Saragossa eod The Council of Sida 383 The Council of Bourdeaux 384 The Council of Capua 390 The Council of Rome and Milan against Jovinian eod The Council of The Novatians at Sangara eod The Council of Carthage I. 348 The Council of Carthage II. 390 The Council of Cabarsussa and Bagaïs 393 394 The Council of Hippo. 393 The Council of Carthage 394 The Council of Carthage 397 The Council of Carthage IV. 398 The Council of Carthage 399 The Council of Carthage V. 401 The Council of Constantinople 394 The Council of Alexandria 399 The Council of Cyprus eod The Council of Turin 400 The Council of Toledo eod A TABLE of all the Writings of the Ecclesiastical Authors mentioned in this Volume EUSEBIUS of Caesarea Genuine BOOKS still Extant AN Apology for Origen in five Books composed by him and the Martyr Pamphilus with a Sixth by himself alone A Treatise against the Philosopher Hierocles Fifteen Books of Evangelical Preparation Twenty Books of Evangelical Demonstration A Chronicon divided into Two Parts An Ecclesiastical History divided into Ten Books A little Treatise of the Martyrs of Palaestine Five Books against Marcellus of Ancyra of which the Three last are Entituled Of Ecclesiastical Theology Four Books of the Life of Constantine An Oration of Constantine's to the Assembly of the Saints A Panegyrick upon Constantine A Treatise of Topicks A Letter preserved by Theodoret. A Translation of the Evangelical Canons and of the Letter to Carpianus BOOKS Lost. The Ten last Books of Evangelical Demonstration Part of the First Part of his Chronicon A Paschal Cycle Five Books of the Theophany or Incarnation Ten Books of Commentaries upon Isaiah Thirty Books against Porphyrie A Treatise of the Signification of the Names which the Jews give to other Nations A Description of the Holy-Land and the Temple Three Books of the Life of Pamphilus Little Tracts upon the Martyrs A Commentary upon the 150 Psalms The Evangelical Canons and the Letter to Carpianus in Greek A Commentary upon the First Epistle to the Corinthians A Treatise of the Polygamy of the Patriarchs Eclogues upon the Bible Letter to Alexander and Euphration cited in the Second Council of Nice An Apology and Refutation An Oration made at the Dedication of the Church of Jerusalem Supposititious BOOKS A Commentary upon the Canticles Lives of the Prophets Sermons published by Sirmondus A Concordance translated by Ambrose Camaldulensis CONSTANTINE the Emperour Genuine BOOKS still Extant An Oration made to the Convention of the Saints An Oration to the Fathers at the Council of Nice A Prayer Several Letters of which see a Catalogue in p. 15 c. Several Edicts in favour of the Christian Religion of which you have the Catalogue in p. 16 17 c. BOOKS Lost. Several Harangues Several Letters Several Edicts Supposititious BOOK The Donation of Constantine to the Bishop of Rome JUVENCUS Genuine BOOK still Extant A Poem upon the Life of Jesus Christ. BOOK Lost. Hymns RHETICIUS BOOK Lost. A Commentary upon the Canticles EUSTATHIUS of Antioch Genuine BOOKS still Extant A Treatise concerning the Witch of Endor Fragments of his Book upon the Soul and of his Discourse cited by Theodoret. BOOKS Lost. A Treatise against the Arians Homilies Letters A Treatise of the Soul Supposititious BOOK A Commentary upon the Creation PETER of Alexandria Genuine BOOK Extant Canons upon Penance BOOKS Lost. A Treatise upon the Divinity A Discourse upon Penance A Sermon against the pre-existence of Souls A Mystagogical Discourse ALEXANDER of Alexandria Genuine BOOKS still Extant Two Letters against Arius produced by the Ecclesiastical Historians Pastoral Letter published by Cotelerius St. ATHANASIUS Genuine BOOKS still Extant Two Treatises against the Gentiles whereof the Second is Entituled Of the Incarnation An Apologetick to the Emperour Constantine A Letter to the Egyptians Entituled The First Discourse against the Arians A Letter to all the Orthodox Bishops First Apology Second Apology Four Treatises against the Arians Letter to those that lead a Monastick Life An Historical Treatise to those that lead a Monastick Life A Letter to Serapion concerning the Death of Arius A Treatise of Synods Two Letters extant in the Works of Lucifer A Letter written in the Name of the Council of Alexandria A Letter written in the Name of the Council of Antioch A Letter to the Bishops of Egypt Arabia c. A Letter to the Africans A Letter to Epictetus A Sermon upon these Words My Father hath given me all things An Epistle to Adelphius Two Letters to Serapion upon the Divinity of the Son and the Holy Ghost An Exposition of the Faith A Letter concerning the History of the Decision of the Council of Nice A Letter concerning the Opinion of St. Dionysius of Alexandria upon the Trinity A Treatise of the Union of the Humane Nature with the Word Two Treatises of the Incarnation against Apollinarius A Treatise against the Followers of Sabellius An Epistle to John and Antiochus An Epistle to Palladius An Epistle to Dracontius An Epistle to Marcellinus upon the Psalms An Homily on the Sabbath and of the
and other Poetical Pieces the Subjects whereof were Piety The Gospels and the Epistles in Dialogues TITUS of Bostra Genuine BOOK still Extant A Translation of Three Books against the Manichees BOOKS Lost. The Fourth Book against the Manichees and the Greek Text of all the Four Some other Discourses Supposititious BOOKS Commentaries upon the Gospel of St. Luke A Sermon upon Palm-Sunday DIDYMUS of Alexandria Genuine BOOKS still Extant A Translation of his Treatise concerning the Holy Spirit made by St. Jerom. A Translation of his Commentaries upon the Canonical Epistles A Fragment of a Tract against the Manichees BOOKS Lost. See the Catalogue of them p. 103. PETER of Alexandria Genuine BOOK still Extant A Letter quoted by Theodoret Book IV. Chap. 22. of his History BOOK Lost. A Letter to those that were Banished whereof Facundius cites Two Fragments LUCIUS BOOKS Lost. A Letter upon the Feast of Easter Some other Treatises AQUILIUS SEVERUS BOOK Lost. The History of his Life Entituled Catastrophe EUZOIUS BOOKS Lost. Several Treatises of which we have no knowledge St. CYRIL of Jerusalem Genuine BOOKS still Extant Eighteen Catechetical Discourses to the Catechumens Five Mystagogical Lectures A Letter upon the Apparition of the Cross. A Letter concerning the Presentation of Jesus Christ in the Temple Supposititious BOOK A Letter to St. Austin St. EPHREM the Syrian See the Catalogue of his Works p. 118 119 and 120. DAMASUS Genuine BOOKS still Extant Two Letters to St. Jerom to be found in the Works of that Father A Letter to the Bishops of Illyricum A Letter to Paulinus Anathematisms sent to Paulinus A Letter to the Bishops of the East against Timothy produced by Theodoret. Supposititious BOOKS A Letter of Damasus to St. Jerom. A Decretal Epistle Epigrams Epitaphs and other Poems St. BASIL Genuine BOOKS still Extant 431 Letters of this Saint Three Canonical Letters to St. Amphilochius Nine Homilies upon the beginning of Genesis Two Homilies upon the Creation of Man A Homily upon Paradise A Homily concerning Watchfulness upon the 6th Chapter of Proverbs Twenty Two Homilies upon the Psalms A Commentary upon the Sixteen first Chapters of Isaiah Five Books against Eunomius A Book concerning the Holy Ghost to St. Amphilochius Two Books of Baptism Thirty One Homilies upon Diverse Subjects Three Treatises concerning a Monastick Life A Treatise of Judgment and another of Faith Ascetical Discourses viz. The greater and lesser Rules The Book of a Monastick Life The Constitutions A Treatise of the Chastisements of Monks A Treatise concerning Virginity BOOKS Lost. Commentaries upon the whole Bible A Genuine Liturgy Some other Treatises Supposititious BOOKS Letters to Julian and to Apollinarius Commentaries upon the Psalms A Panegyrick upon St. Barlaam A Discourse of Consolation An Admonition to his Spiritual Son A Treatise of the Praises of a Solitary Life Three Liturgies A Grammar St. GREGORY NAZIANZEN Genuine BOOKS still Extant Forty Four Discourses or Sermons A Letter to Evagrius A Letter to Nectarius Letters to Cledonius Entituled Discourse 51st and 52d Several Poems A Discourse in Latin concerning Bishops 242 Letters His Last Will and Testament Supposititious BOOKS The 47th 48th 49th and 50th Discourses The Paraphrase upon Ecclesiastes St. GREGORY NYSSEN Genuine BOOKS still Extant A Treatise upon the Creation of the World A Treatise of the Formation of the World A treatise concerning the Witch of Endor A Book of the Life of Moses Two Treatises upon the Inscriptions of the Psalms A Homily upon the Sixth Psalm Homilies upon Ecclesiastes and the Canticles Twelve Books against Eunomius The greater Catechism A Treatise concerning Faith addressed to Simplicius A Discourse upon the Great Abraham or of the Divinity of the Son and the Holy Ghost A Treatise on the Trinity to Ablabius A Treatise to Eustathius A Treatise of the Difference between the Nature and Hypostasis A Treatise of common Notions Two little Treatises against Apollinarius A Treatise against the Manichees A Treatise of the Soul Another Treatise of the Soul and of the Resurrection A Treatise to Jerius of untimely Death of Children A Treatise of Virginity Sermons upon several Subjects whereof see the Catalogue p. 179. Funeral Orations and Panegyricks A Canonical Epistle to Letoius Letter to Olympius Letter concerning the Profession of a Christian. A Treatise of the End that a Christian ought to propose to himself A Letter concerning Pilgrimages A Letter to Flavianus BOOKS Lost. Commentaries upon the Proverbs and an entire Commentary upon Ecclesiastes Commentaries upon the Epistles of St. Paul Some other Books whereof we have no Knowledge Supposititious BOOKS A Latin Treatise containing the Passages in the Old Testament to prove the Divinity A Book of Philosophy written by Nemesius St. CAESARIUS Supposititious BOOKS Dialogues upon several Questions in Divinity St. AMPHILOCHIUS Genuine BOOKS still Extant A Synodical Letter published by Cotelerius Several Fragments quoted by Theodoret in the Councils of Ephesus and Chalcedon and by several Authors BOOKS Lost. Several Homilies upon the Scripture Some Letters Supposititious BOOKS Eight Sermons published by F. Combesis The Life of St. Basil. MAXIMUS BOOK Lost. A Treatise concerning Faith EUSEBIUS VERCELLENSIS Genuine BOOK still Extant Three Letters BOOK Lost. A Translation of Eusebius's Commentary on the Psalms MELETIUS Genuine BOOK still Extant A Homily upon these Words in the Proverbs God hath Created me c. quoted by St. Epiphanius Haeres 73. DIODORUS of Tarsus BOOKS Lost. A Treatise of Destiny A Treatise of the Holy Ghost A Treatise against Hereticks Commentaries upon several Books of the H. Scripture A Treatise against the Jews and against the Melchisedechians Treatises of the Trinity of the Resurrection of the Soul and of Providence A Tract to Euphronius against Aristotle HILARY the Deacon BOOKS attributed to him Commentaries upon St. Paul which carry the Name of St. Ambrose Questions upon the Old and New Testament which bear St Augustin's Name PRISCILLIAN BOOKS Lost. Some little Discourses MATRONIANUS BOOKS Lost. Some Pieces in Verse TIBERIANUS BOOK Lost. His Apology DICTINIUS BOOKS Lost. Some little Treatises ITHACIUS BOOK Lost. A Treatise in form of an Apology against the Priscillianists Supposititious BOOK A Book against Varimadus FAUSTINUS Genuine BOOKS still Extant Seven Books against the Arians and the Macedonians falsly attributed to Gregory of Boetica His Petition to the Emperours Valentinian and Theodosius PHILASTRIUS Genuine BOOKS still Extant A Treatise of Heresies TIMOTHY of Alexandria Genuine BOOKS still Extant Canonical Responses BOOK Lost. A Letter to Diodorus NECTARIUS Genuine BOOKS still Extant A Homily upon the Holy Martyr Theodorus GELASIUS of Caesarea BOOKS Lost. A Continuation of the History of Eusebius Some Homilies and Treatises SIRICIUS Genuine BOOKS still Extant A Letter to Himerius The Second and Third Letter to the same The Fifth to Anysius The Fourth is dubious SABINUS BOOKS Lost. A History of the Councils or a Collection of their Acts. AMBROSE of Alexandria BOOKS Lost. A Dogmatical Treatise against Apollinarius A Commentary upon Job THEOTIMUS
Carthage I. 348 14 Canons Of Carthage II. 390 23 Canons Of Cabarsussa Bagaïs 394 Acts in St. Augustine Of Hippo. 393 The Canons are in the Council of Carthage of the Year 397. Of Carthage 394 47 Canons Of Carthage 397 105 Canons Of Carthage IV. 398  Of Carthage 399  Of Carthage 401 28 Canons Of Constantinople 394 Acts. Of Alexandria 399 Fragment of its Acts in the Epistle to Menna Of Cyprus 399  Of Turin 400 8 Canons Of Toledo 400 21 Canons A TABLE of all the Genuine extant Writings of the Ecclesiastical Authors according to the Order of their Arguments that are mentioned in this Volume Treatises in Defence of the Christian Religion against the Pagans and Jews A Treatise of Eusebius against Hierocles The Books of the Evangelical Preparation and Demonstration by the same Author An Oration of Constantine to the Assembly of the Saints A Treatise of St. Athanasius against the Gentiles St. Gregory Nazianzen's Third and Fourth Discourse against Julian St. Ambrose's 17 18. 40. and 58 Letters The first Part of the Books of Philastrius and St. Epiphanius concerning Heresies Books against Hereticks Eusebius's Book against Marcellus of Ancyra St. Athanasius's Treatise against the Arians See the Catalogue of the Historical and Dogmatical Books Serapion's Treatise against the Manichees St. Hilary's against the Arians Lucifer's Books against Constantius and against the Arians Victorinus against Arius against the Manichees St. Pacianus's Letters against the Novatians Optatus's Book against the Donatists Titus of Bostra against the Maniebees A Fragment of Didymus's against the same Hereticks St. Basil's Book against Eunomius and other Dogmatical Treatises of his St. Gregory Nazianzen's Discourse of Theology other Discourses of his Two Letters to Cledonius against Apollinarius and several other Dogmatical Treatises against the Arians A Discourse against the Manichees Meletius's Homily and Profession of Faith Faustinus's Book against the Arians and Macedonians St. Ambrose's Book of the Trinity and of the Holy Ghost Two Books of Penance against the Novatians Philastrius and St. Epiphanius's Treatises against all Heresies Discourses upon the Articles of Faith in general St. Cyril of Jerusalem's Catechetical Letters The great Catechism or Instruction of Gregory Nyssen St. Epiphanius's Book against all Heresies His Anchoratus Upon the Trinity Eusebius's Books of Divinity against Marcellus of Ancyra His Letters to the Church of Caesarea Alexander's Letter against Arius St. Athanasius's Discourses upon the Trinity Four Treatises against the Arians Homilies upon these Words My Father hath given all things c. Letter to Serapion Exposition of Faith Letter to Maximus Treatise against the Sabellians Short Treatise against the Arians St. Hilary's Twelve Books of the Trinity against Auxentius Lucifer's Books Victorinus against Arius and his Tract concerning the Word Consubstantial His Hymns upon the Trinity Phaebadius his Discourse against the Second Sirmian Creed George of Laodicea's Circular Letter Didymus's Treatise upon the Holy Ghost Translated into Latin by S. Jerome Damasus's Anathematism and Letter St. Basil's Dogmatical Letters particularly the 41st 63d 64th 65th 74th 78th 141st 203d 204th 325th 343d 344th 387th 399th and 401st Five Books against Eunomius A Discourse concerning the Holy Ghost to Amphilochius Homilies 9th 12th 15th 16th 17th 25th 27th 29th 31st upon different Subjects St. Gregory Nazianzen's Discourses 25th 31st 32d 33d 34th 35th 36th and 45th St. Gregory Nyssen's Twelve Books against Eunomius A Treatise concerning the Faith addressed to Simplicius A Treatise of the Divinity of the Son and of the Holy Ghost A Treatise to Eustathius Of Notions St. Amphilochius's Synodical Letter Meletius's Homily and Profession of Faith Faustinus's Seven Books against the Arians Creeds and Professions of Faith of the Councils St. Ambrose's Five Books concerning the Trinity His Three Books concerning the Holy Ghost His 9th and 42d Letters Upon the Incarnation St. Athanasius's Treatises His Treatise of the Incarnation Epistle to Adelphius Treatise of the Union of the humane Nature with the Word Two Treatises of the Incarnation against Apollinarius Letter to Epictetus St. Gregory Nazianzen's 46th Discourse and the Two Letters to Cledonius which are entituled the 51st and 52d Discourses St. Gregory Nyssen's two little Treatises against Apollinarius Sermon upon the Nativity St. Ambrose's Treatise upon the Incarnation Miscellanies St. Optatus against the Donatists St. Gregory Nyssen concerning the Soul Another Treatise of the Soul and of the Resurrection Of Destiny Of the Death of Infants Siricius's Five Letters St. Ambrose's Discourse of perpetual Virginity Two Letters concerning Penance Upon the Discipline of the Church Constantine's Letters and Edicts Peter of Alexandria's Canons concerning Pennance St. Athanasius's Letters to Dracontius and Ammon St. Pacianus's Letters and his Treatises of Baptism Optatus's Books against the Donatists St. Cyril's Five Mystagogical Letters and some of the others The greatest part of St. Basil's Letters and chiefly the Canonical Letters to Amphilochius and the 63d 79th 190th 191st 192d 196th 244th 289th 304th 305th 340th 381st 391st 408th 410th 412th 413th 417th St. Basil's Two Books of Baptism A Treatise of Virginity The End of his Book concerning the Holy Ghost to Amphilochius St. Gregory Nazianzen's Discourses 31st 39th and 40th St. Gregory Nyssen's Treatise concerning Virginity Canonical Epistle to Letoius Letter concerning Pilgrimages Siricius's 2d 3d. and 4th Letters St. Epiphanius's Letter to St. John of Jerusalem St. Ambrose's Book of Mysteries Three Books of Virgins Exhortation to Virginity Treatise concerning Widows Two Books of Penance Treatise of Elias and of Fasting Letters 2d 5th 6th 19th 23d 25th 26. 56th 57th 61st 62d 64th 79th 82d Canons of the Councils Books of Morality and Piety Constantine's Prayer St. Athanasius's Letters to Dracontius and Ammon Homily upon the Sabbath and the Circumcision The Life of St. Anthony St. Anthony's Letters His Rule St. Pachomius his Letters Rules and Precepts Oresiesis of the Institution of Monks Theodorus's Letter Homilies Tracts and Rules of the Macarii All St. Ephrem's Works Several Letters of St. Basil and chiefly the Four first which are not of the Number of the other Letters and the 1st 19th 165th 166th 184th 302d 383d 411th Treatises concerning a Monastick Life Of Judgment and of Faith Greater and Lesser Rules Book of a Monastick Life Constitutions and a Treatise of the Chastisements of Monks Three Homilies of Fasting Homilies 3d. 4th 6th 7th 8th 10th 11th 12th 13th 15th 21st 22d 23d and 24th Panegyricks upon St. Julitta St. Gordus and St. Mamas and Barlaam The greatest Part of St. Gregory Nazianzen's Sermons and all his Poems Discourse concerning Bishops St. Gregory Nyssen concerning Prayer Most of his Sermons and Panegyricks Discourse concerning Virginity Letter to Olympius Treatises of the Profession and of the End of a Christian. Letters concerning Pilgrimages Nectarius's Homily upon the Martyrdom of Theodorus St. Ambrose's Books of Offices Books of Virgins and Widows Of Penance The greatest part of his Discourses upon the Holy Scripture and chiefly that of Naboth concerning Riches and that of Tobit
the Second upon S. Babylas likewise Archbishop of Antioch the Third upon Maximus and Juventinus Martyrs who suffered Martyrdom under Julian the Apostate These two Sermons were preached one after the other upon the 24th and the 26th of January after the Three first Homilies of Lazarus as is noted in the Fourth The Third is of S. Pelagia a Virgin of Antioch who threw her self headlong rather than lose her Virginity The Fourth of S. Ignatius Bishop of Antioch The Fifth of S. Romanus Martyr of Antioch The Sixth is a Discourse to the Praise of the Seven Macchabees The Seventh is a Panegyrick upon S. Meletius The Eighth of S. Lucianus Martyr of Antioch preached the next Day after the Feast of Christ's Baptism The Ninth upon S. Julianus The Tenth is a second Discourse upon S. Romanus the Martyr The Eleventh is a second Discourse of the Macchabees The Twelfth is a third Discourse upon the same Subject The Thirteenth is of S. Domnina and of her two Daughters Berenice and Prosdoce who chose a voluntary Death before the Violation of their Virginity The Fourteenth of S. Eustachius Bishop of Antioch The Fifteenth is a Discourse of Helias and S. Peter The Sixteenth is of the Egyptian Martyrs The Seventeenth upon S. Barlaam Martyr in Caesarea in Cappadocia The Panegyrick upon the Martyr Phocas and the Fragment of that of S. Thecla which is in the same Volume are not of S. Chrysostom's Style But the Discourse upon all the holy Martyrs is an excellent Sermon worthy of S. Chrysostom Among the rest this is one of the finest Passages there The Devil says he has introduced Death into the World and God makes use of Death to introduce us into Heaven by Martyrdom Martyrdom is a Combat the Martyrs are on the one Side and Tyrants on the other The Tyrants are armed and the Martyrs naked Yet they that are naked get the Victory and they that bear Arms are vanquished What Wonder is this He that is beaten proves Victor over him that beats him He that is bound overcomes him that is at liberty He that is burnt tames him that burns him and he that dies furmounts him that puts him to Death It is Grace that works these Miracles they are above the strength of Nature The sixth Volume of the Greek and Latin Edition of Paris contains several Sermons which Fronto Ducaeus and other Criticks have judged not to be of S. Chrysostom's Style Fronto Ducaeus passes this Judgment upon it We have collected in this sixth Volume some Sermons which are not upon whole Books of Scripture but upon some places written in a Style differing from that of S. Chrysostom's Works for these Discourses are Dramatical and full of Prosopopoeia's the Style is sententious and concise with frequent Allegories and we find not there those Similitudes and other Beauties so frequent in S. Chrysostom's Works and yet the Authors of these Sermons lived either in the Time of S. Chrysostom or not long after him But we ought not to wonder that some of these are quoted under S. Chrysostom's Name in very ancient Councils because they were already published under his Name and Councils do not usually examine narrowly into the Authors of those Books which they quote Being contented to debate the Questions offered and to oppose to Heretical Errours the Writings received in the Church as did the Apostles and other Fathers who quoted Apocryphal Books That 's the Judgment which this Learned Jesuit makes of the Sermons contained in this Volume but if we would know whether it is just we must examine them strictly one after another The First Homily the Author whereof shews that there is the same Law-giver both of the Old and New Testament is not S. Chrysostom's though Photius quotes it under his Name for 1. The Style is quite different from S. Chrysostom's 2. The order and disposition of this Homily differs much from those of S. Chrysostom 3. It is full of Allegories which are very rare in S. Chrysostom 4. Most of the Thoughts are unworthy of him 5. There is great Confusion 6. It both begins and ends in a different manner from the Homilies of S. Chrysostom 7. It is observed at the End of that Discourse that it was written in a Time when the Roman Empire was under Oppression 8. The Blessed Virgin is there often called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that it is plain this was not done without Affectation The two following Homilies upon two Places of the Beginning of Genesis are unworthy of S. Chrysostom for the same Reasons The Homily upon these Words of Abraham to his Servant Gen. 24. v. 2. Put thine hand under my Thigh c. is more rational than the foregoing as to its Notions but the Style is too concise and close and comes not near the easiness of S. Chrysostom Yet this Discourse is ancient and worth reading and I am apt to believe that it may have been written by Severianus of Gabala to whom the following Sermon of the brazen Serpent lifted up by Moses in the Wilderness is attributed in the Manuscripts and under whose Name it is quoted by S. John Damascene in the three first Discourses about Images by Pope Adrian I. Ch. 26. and by the Assembly of Bishops at Paris in the Year 824. The Author treats of the Trinity and of the Divinity of the Holy Ghost It appears both by the Style and by the Beginning that it is written by the same Author as the foregoing The four Homilies upon Job are Sermons written by a Monk of the latter Times who having studied Isocrates his Oration to Demonicus coldly imitates him in his four Discourses where there is neither Wit nor Order nor Eloquence nor Thought nor Reasoning yet he foolishly fansies that he out-did S. Chrysostom in Point of Eloquence many Bars length The fifth Homily upon Job is the 22d of those Homilies which Simeon Logotheta composed out of several Passages taken out of S. Chrysostom The Homily upon this Verse of Psalm 38. Man disquieteth himself in vain comes nearer to S. Chrysostom's Style and yet is not quite the same The Oration of the Turtle-Dove or of the Church is an impertinent Discourse like the Treatise intituled the Supper falsly ascribed to S. Cyprian from which the Author of this hath taken some of his Impertinencies The Homily upon the Prophet Elias is more valuable and yet seems not to me to be S. Chrysostom's I should rather attribute it to Severianus of Gabala as well as the three following of Joseph Susanna and the three Children in the fiery Furnance The Homily of Seals written in the same Style with the foregoing does certainly belong to Severianus of Gabala being quoted under his Name by Theodoret in the third Dialogue and by Adrian I. The same Character and Style may be found in the Sermons of Faith and of the Law of Nature in that of the Holy Trinity in the Discourse of the Divinity of the Holy Ghost quoted by Photius
the Divine Nature is so high and unsearchable that it is not possible to comprehend it and pursues this Reasoning so far that he sticketh not to say that Seraphims and Angels themselves do not see the Substance of God but only an Emanation of his Divine Light This passage Ib. Orat. 1 hath made some modern Greeks suppose that the Saints do not see the Substance of God but only a Corporeal Light such as they say appeared upon Mount Tabor This also hath exercised the Subtilty of our Divines who constitute Happiness in the Vision of the Substance of God And yet S. Chrysostom hath respect in this passage neither to that Light of the Modern Greeks not to the Disputes of the Schoolmen his only design is to shew against Aetius that the Divine Nature is not to be comprehended and that evident Reasons of the Mysteries are not to be given It is not necessary to inlarge upon the Opinions of S. Chrysostom concerning the Mystery of the Trinity it is certain that he maintained the Faith of the Council of Nice and that he proved the Divinity both of the Son and of the Holy Ghost yet it ought to be observed that he was of Meletius's opinion concerning the Signification of the word Hypostasis and that he owned Three Hypostases and one Nature in God As to the Mystery of the Incarnation tho' he was equally contrary to the Errour Ep. ad Caesarium Homil. de Consub in lib. Quod Christus sit Deus V. Theodor. in Dialog of those who distinguished two Persons in Christ and that of those who confounded the two Natures and their Properties yet he in several passages of his Writings declared against the latter Opinion very eagerly In his Panegyricks of the Saints he ascribeth to them all manner of Felicity Homil de B. Philog Hom. de S S. Homil. 39. in ep 1. ad Cor. Hom. 28. in ep ad Hebr. Hom. 29. Matth. he places them in Heaven in the same Rank with Angels and Archangels of Prophets and Martyrs and yet in other places he seems to affirm that their Happiness is referred to the Day of Judgment but these may agree well enough if we say that he spake in the latter of a perfect and consummated Happiness Angels if we believe S. Chrysostom are so called because they declare the Will of God unto Men for which cause the Scripture representeth them with Wings Homil. 3. de Incompreh Hom. 3. in ep ad Coloss. Hom. 14. in ep ad Hebr. They take care of Men are present at Divine Services and every Christian hath his Guardian Angel The Devil is not wicked of his own Nature but is become such by Sin God permits him to tempt Men for their good It is a Childish thing to believe that Hom. de Diabolo tentatore Hom. 22. in Genesim those are Angels which the Scripture calleth the Children of God in Genesis and of whom it is said that they conversed with the Daughters of Men since they are of a spiritual and incorporeal Nature He Confesses in several places that the Fall of the first Men was prejudicial to the whole Race which ever since is become subject to Pains Sicknesses and Death from which it was free before Sin He acknowledgeth that an inclination to Evil and Lusts are Consequences of the first Man's sin but he seemeth not to have owned Original sin after the same manner that S. Austin doth at least it cannot be denied that he hath given another Sence to those places of S. Paul which seem to prove it most As for Example when he expoundeth that famous passage Rom. 5. 12. By One man sin entred into the World c. He understandeth of Death what S. Paul saith of Sin because it is the Wages of Sin and upon those other words of the same Chapter As by the disobedience of one many are become Guilty c. This Sentence saith he seems to have much of Difficulty for how can it be that one only Man having sinned many should be made guilty by his sin We may easily conceive that the first Man being become mortal it was necessary that his Off-spring should be mortal likewise but what Likelihood and what Reason is there that a man should be a Sinner because of anothers disobedience ... What then signifyeth the word Sinner In my Opinion it signifyeth nothing else but a condemned Man subject to Pain and Death This is a way of speaking which does not agree with S. Augustin's Doctrine Tho' it is not hard to defend S. Chrysostom by saying That tho' he spake thus yet he admitted all that Divines own concerning Original sin For what is Original sin according to them It is either a Privation of Original righteousness or Lust with the guilt of Sin or pain and Guilt together But S. Chrysostom acknowledges all these for in the first place he Confesseth that by the first Man's sin all men were deprived and spoiled of the State of Innocence that they are become not only mortal and subject to Pain and Grief but also inclined to Evil. Thus in his Opinion Lust is an effect of the first Man's sin and that Concupiscence in men makes them unworthy of eternal Life if the Grace of Jesus Christ saveth them not by Baptism He ascribes much to the strength of Free-will He always speaks as if he believed that it depends upon our selves to do good or evil and affirms that God always gives his Grace to those De verbis Jer. Hom. 1. Hom. 2. in 1. ad Cor. Hom. 41. in Genesim Hom. de tribus pueris Hom. 12. in ep ad Hebr. 8. in ep ad Phil. 19. ibid Hom. 17. in Joan. Hom. 18. in ep ad Rom. 12. in ep 1. ad Cor. In Matth. Hom. 83. Hom. 45. in Joan. In orat de S. Pelagia Serm. de Zachaeo Hom. 34. in Matth. Hom. 80. in ep ad Rom. Hom. 16. 18. in ep ad Rom. Hom. de obscur Prophet Serm. 5. de Lazaro Hom. 45. in Matth. who on their side doe all they can That we must begin and God makes an end That he followeth the motions of our Wills and giveth them their Perfection yet he owns the necessity of Grace to do good but submits it still to our Will So that according to him We are to will and chuse the good and God gives us the necessary Grace to fulfil the same he prevents not our Will that our Liberty may not be prejudiced he worketh good in us but that is when we are willing when our Will is determined he draweth to himself but only those who do all their endeavours to come near to him Those Principles about foreknowledge and Predestination agree very well with these Conclusions God did not predestinate men but as he foresaw their merits foreknowledge is not the cause of the event of things but God foresaw them because they shall happen He calls all men Jesus Christ died
S. Jerom. and some others in the last Volume of S. Jerom's Works A Treatise concerning the power of Nature refuted by S. Augustin in the Book of Nature and of Grace Several Books about Free-Will part whereof S. Augustin refuteth in the Book of the Grace of Jesus Christ and a Confession of Faith directed to Pope Innocent e The Confession of Faith directed to Pope Innocent This Confession of Faith was delivered to Zosimus Successor to Innocent who sent it to the African Bishops which is in S. Jerom in S. Augustin and in the second Volume of Councils of the last Edition pag. 1563. This Author's Style is dry flat and barren He was not learned but he was a Man of good Sence His Reflections are short and judicious COELESTIUS COELESTIUS Pelagius his Country-man and Disciple a Coelestius Pelagius his Country-man and Disciple S. Jerom says that he was of Scotland or Ireland that he was a Disciple of Pelagius and afterwards Head of the Pelagians Marius Mercator says that he was of a good Family and born an Eunuch and wanted no Learning was guilty of the same Errors yea he carried them farther and maintained them with greater Boldness He was Coelestius of a subtil and cunning Temper b He was of a subtil and cunning Temper S. Jerom in his Letter to Ctesiphon observes that his Disciples said that he went over the Thorns of Logick He professeth to despise him much and calleth him ignorant Calumniator in his Preface upon Jeremy But S. Augustin in his Book to Boniface Chap. 3. takes notice that he had a great deal of Wit He included his whole Doctrine in six propositions which Hilary of Syracuse sent to S. Augustin who refutes them in the Eighty ninth Epistle They are related likewise by Marius Mercator and were condemned in the Synod of Palaestine where Pelagius himself was constrained to Anathematize them S. Augustin published and withal answered eight Definitions or Reasonings of this Author He presented a kind of Confession of Faith to Pope Zosimus out of which S. Augustin produces some Fragments in the fifth sixth and twenty third Chapters of the second Book of Grace and Original Sin NICEAS THE Account which Gennadius gives of this Author is this Niceas Bishop of some Town in Romania hath written after a plain and easy manner six Books of Instructions Niceas for those that were preparing for Baptism The First is concerning the Dispositions of Catechumens who desired to be baptized The Second of the Errors of the Gentiles He observes that in his time they put into the number of the Gods one Melchidius a House-keeper because of his Liberality and one Gadarius a Peasant because of his Strength The Third Book is of Faith in one only God The Fourth is against Calculating of Nativities The Fifth is concerning the Creed The Sixth concerning the Victim of the Paschal Lamb. The same Author writ a Letter to a Virgin that was fallen into Sin Which Discourse may serve for an Exhortation to all those that commit Sin This Author lived about the beginning of the Fifth Century And this is all that we know of him OLYMPIUS OLYMPIUS a Bishop and a Spaniard by Birth hath written a Doctrinal Treatise against those that ascribe Sin to Nature and not to Free-will Where he shows That not by Nature Olympius but by Disobedience Evil was mingled with our Nature This Bishop was present at the Council of Toledo in 405. S. Augustin commends him for a Man of great repute in the First Book against Julianus Chap. 3d. and 7th and he quoteth his Writings in the 2d Chapter of the same Work BACHIARIUS BACHIARIUS a Christian Philosopher saith Gennadius who was desirous wholly to disingage himself from the World and to fix his Thoughts entirely upon God and therefore Bachiarius often changed his Habitation that he might be the less in love with any It is said that he writ several small Books I have read but One concerning Faith directed to the Bishop of Rome wherein he applauds himself for his way of living affirming That it was not the fear of Men that made him chuse a Pilgrim's life but that he might imitate Abraham when he left his Country and parted with his Kindred There is in the Bibliotheca Patrum a Letter of this Author 's directed to Bishop Januarius written about a Monk who had abused a Nun. The Bishop to whom he writes would receive him no more nor admit him to Penance Bachiarius telleth him that such Severity is contrary to the Scripture and exhorteth the Monk to quit the Nun whom he had abused and doe Penance This is a learned Letter and well written there are many happy Applications of both the Ceremonies and the Histories of the Old Testament Ivo Carnutensis Epist. 64. mentions another Letter of this Author 's upon Solomon's latter end SABBATIUS SABBATIUS a Bishop in Gaul at the request of a Virgin that was Consecrated to God whose Name was Secunda wrote a Book of Faith against Marcion Valentinus Aëtius and Sabbatius Eunomius wherein he demonstrates both by Reason and Testimonies of Holy Scripture That there is but one only God who made Heaven and Earth out of nothing He proves also that Jesus Christ was very Man having had a real Body subject to the same infirmities with our's to the necessity of Eating and Drinking to Weariness Sorrow Sufferings and Death He opposes these Truths to the Errors of Marcion and Valentinus who admitted two Principles and affirmed that Jesus Christ had onely the Similitude of Flesh He sheweth against Aëtius and Eunomius That the Father and the Son are not two different Natures nor two Divinities but that they have but one and the same Essence That the Son proceedeth from the Father and yet is co-eternal with him This is what Gennadius saith of this Author whom he places among those who flourished in the beginning of the Fifth Century ISAAC THis ISAAC is mentioned by none but Gennadius He ranks him among the Authors that lived in the beginning of the Fifth Century and says that he writ a Book of the Trinity Isaac and the Incarnation whose dark Reasonings and intricate Discourses show that he owned Three Persons in one and the same Divinity yet so as that each of them had something proper and peculiar which the others had not Viz. That it was peculiar to the Father to be without beginning and to be the Original of the rest That it was the Property of the Son to be begotten and yet neither created nor posterior to him that begot him And Lastly That the Property of the Holy Ghost was that though he was neither created nor begotten yet he proceeded from another And as to the Incarnation he wrote so as that it appeared that he owned two Natures in one and the same Person Sirmondus published this Book from a Manuscript in Pithaus's Library which tells us that this Author had been a Jew for this Treatise is intituled of Isaac's Faith who had been a Jew It contains those things whereof Gennadius hath made an Extract There are very subtil Reasonings upon the Mysteries of the Trinity and
saith That whosoever transgresseth the Law in One Point is guilty of breaking the Whole because Sin is against Charity and Charity is the fulfilling of the Law But from hence it doth not follow that all Sins are equal because that though every Sin violates Charity upon which the Law dependeth yet that hinders not but that a Man is more or less guilty according as the Sins he commits are greater or less In a word There is more or less Sin in us according as there is more or less Charity and we shall never be perfect in Charity before we are delivered from the weakness of this mortal Flesh. Lastly We ought not to despise small Sins or daily Faults but ask God Pardon for them and blot them out by constant Prayers and good Works Whosoever should neglect to expiate them and who thinking himself over-righteous should ask of God to be judged without Mercy would doubtless come to Christ's Iudgment-Seat overwhelm'd with Sins that would weigh him down and would find no Mercy The 168th is a Letter of Thanks which both Timasius and James return to St. Augustin for his Book of Nature and Grace composed in 415. which was dedicated to them In the 169th St. Augustin answereth Evodius about two Questions which that Bishop had put to him one concerning the Trinity and the other about the Dove under whose Shape the Holy Ghost appeared and there he explains the Faith of the Church concerning the Trinity and the Incarnation very clearly and exactly This Letter is of the same Year with the Book of Nature and Grace that is in 415. The next Letter in St. Augustin's and Alypius's Name is upon the same Subject There they instruct Maximus the Physician who was newly converted from the Arian Heresie and exhort him to reduce those to the Faith whom he had led into Error The next is a Note from St. Augustin and Alypius to Peregrinus a Bishop whereby they desire him to give them an Account of what Success their Letter to Maximus had and not to be offended at the length of their Letter because they used to write such to those Persons whom they esteemed most This Peregrinus not being made Bishop before the Year 413. it is likely both these Letters were not written before 415. The 172d is an Answer of St. Jerom to St. Augustin's 166th and 167th Letters There he commendeth what St. Augustin had writ and excuseth himself from making any Answer This Letter was brought by Orosius in 416. The 173d is directed to Donatus a Donatist Priest of the Town of Carthagena in the Diocess of Hippo who having been informed That there was an Order to Arrest and to carry him to Church had purposed to throw himself into a Well St. Augustin shews him in this Letter the Excess of his Folly proving That it is just to force them to do Good that are bent to do Evil. This Letter was written after the Conference at Carthage The 174th Letter of St. Augustin to Aurelius Bishop of Carthage was sent with his Book of the Trinity completed in 410. The 175th to Pope Innocent I. is not a particular Letter of St. Augustin's but a Synodical Epistle of the Council assembled at Carthage in 416. whereby the Bishops of that Council to the Number of 68. inform the Pope of what they had done in the Council against Pelagius and Coelestius How Orosius having delivered them the Letters of Heros and Lazarus against Pelagius and Coelestius after they had revised what they had done before at Carthage Five Years since against Coelestius they had again Anathematized their Errours to reclaim those that started them from that Extravagancy or at the least to Cure such as were infected already and to preserve such as might be infected in process of time from the Contagion They make the Pope acquainted with it that so the Authority of the See of Rome being joined with the Judgment of the African Bishops might secure the Salvation of many and call back into the right way those that had gone astray They refute afterwards the Principal Errors of the Pelagians against Grace and Original Sin They add That though Pelagius had been justly acquitted in the Council of Palaestine yet now the growing Errour that over-spreads the Church ought to be Anathematized Lastly That though both Pelagius and Coelestius seem to disown their Errours and have undertaken to deny that they ever owned them and to affirm that the Writings objected to them are none of theirs yet Anathema's ought to be pronounced against any one who dares teach and averr That the natural Strength of Man is sufficient to avoid Sin and to accomplish God's Commandments And that dares affirm That Children need not be delivered from Perdition by the Baptism of Jesus Christ or that they can have a share in eternal Life without that Sacrament The 176th is likewise a Synodical Letter of the Council of Milevis made up of 60 Numidian Bishops and Assembled at the same time with the foregoing They exhort Pope Innocent to use his Authority to Condemn that new Heresie which was an Enemy of the Grace of Jesus Christ. They accuse Coelestius and Pelagius as the Authors of it yet hoping that they will renounce their Errours Besides these Two Letters St. Augustin writ a particular one in the Name of the Bishops Aurelius Alypius Evodius and Possidius his Collegues and familiar Friends wherein he represents to him That Pelagius having lived long at Rome it was a thing of great Consequence there to Condemn plainly the Errour which he taught and that it were convenient to send for Pelagius to examine him and oblige him to make such a Confession of Faith as might not be capable of an ill Explication and to anathematize the Errours that were found in his Books They refute likewise the Pelagian Doctrine explaining the Difference betwixt the Law and Grace and shewing the Necessity of the Latter to fulfil the Commandments St. Augustin wrote again upon the same Subject and about the same time the 178th Letter to Hilary supposed to be Bishop of Narbon and the 179th to John of Jerusalem to whom he sendeth his Book of Nature and Grace with that of Pelagius desiring in exchange The Ecclesiastical Acts whereby it appeared That Pelagius had been Justified he means the Acts of the Council of Diospolis All these Letters are written in 416. Orosius being come back again who brought from Palaestine into Africa Heros's and Lazarus's Letters against Pelagius The 180th to Oceanus a Gentleman of Rome is also of the same time This Man had embraced St. Jerom's Opinion about the Origination of Souls and concerning an officious Lye St. Augustin shews him in few Words the Difficulties that attend St. Jerom's Opinion about the Origination of Souls with the difference betwixt Tropes or Metaphors and Lying He observes That St. Jerom with whom he had had a Dispute about that Subject had altered his Mind in his Dialogue against Pelagius He
apprehend in this Life several Motives keep me in the Bosom of the Catholick Church The general Consent of Nations and People an Authority grounded upon Miracles upheld by Hope perfected with Charity and confirmed by Antiquity the Succession of Bishops from St. Peter to our time and the Name of the Catholick Church which is so peculiar to the True Church that though all Hereticks call themselves Catholicks yet when you ask in any Country whatsoever where Catholicks meet they dare not shew the Place of their Assemblies These are powerful Motives which keep a faithful Man within the Pale of the Church though he be not yet arrived to a perfect understanding of the Truth But among you Manichees that have none of these Reasons either to invite or to keep me I hear none but vain Promises to make me understand the Truth clearly I confess That did you perform it I ought to preferr an evident Truth which none can doubt of before all the Motives that make me keep to the Catholick Church But so long as you do only promise and not give this Knowledge you shall not shake that Trust which I have in the Catholick Church which is grounded upon such powerful Reasons and Motives He examines afterwards the Principles contained in Manichaeus's Letter and proves That he not only fails in the Demonstration of what he affirmeth but that he is contrary even to Reason and Common Sâ—nce This Book is placed in the Retractations among the Books composed bout the Year 397. The most considerable of all St. Augustin's Works against the Manichees is his Treatise against Faustus divided into Three and thirty Disputes or Arguments wherein he writes down the Text of this Manichee's Books which contained most part of the Blasphemies and Impieties of those Hereticks against both the Old and the New Testament which St. Augustin strongly and solidly refutes This Work was compleated about the Year 400. and sent to St. Jerom in 404. The next Book contains the Acts of a Conference which St. Augustin had at Hippo in December 404. with a Manichee one Felix The Dispute lasted three Days but we have a Relation but of what happened in the two last Conferences In the Conclusion of the latter the Manichee was Converted and Anathematized Manichaeus In the same Year St. Augustin composed a Treatise Of the Nature of Good against the Manichees wherein he shews That God is of an Immutable Nature That he hath created all other Beings whether Spiritual or Corporeal which are all good in their Nature That Evil proceedeth only from the Abuse of Free-Will That the Manichees call Evil Good and Good Evil. The Book against Secundinus is properly an Answer of St. Augustin's to that Manichee who had exhorted him by a Letter never to encounter with the Manichees of whose Opinion himself had been formerly and he had also urged him to return to their Sect. St. Augustin gives him the Reasons of his Conversion and discovers some of Manichaeus's Errors The following Treatise is against a Heretick who was worse than the Manichees who in a distinct Treatise asserted That God did not make the World nor give the Law St. Augustin refuteth him under the Name of The Adversary of the Law and the Prophets in two Books bearing that Title composed about the Year 420. Orosius having consulted St. Augustin in 415. about the Impieties of the Priscillianists and some Errors of Origen's Disciples St. Augustin answered him in a Book directed to him entituled Against the Priscillianists and Origenists In this small Treatise he rejects these Errors 1. That the Soul is of a Divine Nature 2. That the Torments both of the Daemons and of Damned Men shall have an end 3. That the Reign of Jesus Christ will not be Eternal 4. That both Angels and Souls are Purified in this World 5. That the Stars are Animated 6. That Angels commit Sins The rest of St. Augustin's Treatises contained in this Volume are against the Arians The First is an Answer to a Discourse of an Arian containing a great many Objections against the Divinity of the Son of God and of the Holy Ghost This Discourse was made the next Year after the Conference with Emeritus held in 417. Next to this Treatise are The Conference with Maximinus and Two Books against that Arian Bishop The Conference was held at Hippo in the Year 428. whither Maximinus was sent by Count Sigisvultdeus In the Conference were several Discourses on both Sides but Maximinus having said many more things than St. Augustin and spoken last he bragg'd that he had got the Victory which obliged this Saint to recollect all that had been said in the Conference and to refute Maximinus's last Arguments which he had not had time to answer St. Austin's Books of the Trinity are rather a Dogmatical Treatise concerning that Mystery than Polemical Writings against Hereticks for he insisteth not so much upon refuting their Reasons or establishing the Doctrines of the Church as upon subtile Reasonings to expound and clear this Mystery He began them in the Year 400. and finished them in 416. The First Book begins with a Preface containing very important Reflections He observes at first That Men have Three false Notions of the Divinity that some conceive of God as a Corporeal Substance attributing to him Corporeal Properties that others have such an Idea of him as they have of their Souls and of other Spirits and so they ascribe to him the like Imperfections as Repenting Forgetting and Remembring and that others entertain such a Notion of God as may have nothing Common with a Creature and so they conceive none but Chimerical Idea's of him The Holy Scripture condescends to Men's Weakness ascribing often such Things to God as belong properly to Bodies or imperfect Spirits and seldom makes use of Terms peculiar to God because it is very difficult to know in this Life the Substance or Essence of the divine Nature perfectly But because some Persons desire to be informed about this Matter and ask how Three divine Persons make one and the same Essence he undertakes two things in this Work First To shew That the Scripture teaches us such Doctrine and then to raise the Mind as far as it is capable in this Life to the knowledge of this Mystery He proves the First Point in the first Seven Books In the First he establishes by Passages of Scripture the Unity and the Equality of the Three Divine Persons and explains the principal Places that were urged by the Arians against the Divinity of Jesus Christ. The main Rule which he makes use of is That Jesus Christ being one only Person made up of Two Natures what is said of the humane Nature should be distinguished from that which is spoken of the Divine In the Second he confirmeth the former Rule and layeth down another That the Scripture speaks things of the Son and the Holy Ghost which are not spoken of the Father to shew That they receive their Essence from the Father As when 't is said That the Son doth nothing of himself that he receiveth Life from the Father This saith St. Augustin doth not shew That the Son is of a different Nature from the Father but only that the Son receiveth his Substance from the Father And by this Rule he explains the mission of the Son and of the Holy Ghost He speaks also of Apparitions wherein he pretends That not one single Person but the whole Trinity hath
Pope Innocent II. to desire him to confirm the Sentence which they had pass'd against the Errors of Abaelard and to intreat him to prevent his teaching any Longer and his having any Countenance at the Court of Rome Their Letters are the hundred and Ninety first and the three hundred and thirty seventh among the Letters of Saint Bernard who doubtless compos'd them himself He wrote likewise in his own Name to the Pope the hundred and Eighty Ninth Letter wherein he earnestly exhorts him to proscribe the Errors of Abaelard and to hinder him from having any Countenance in the Court of Rome He likewise sent him the Heads which he had found fault with in Abaelard's Book with an Ample Refutation of his Errors This is the hundred and Ninetieth or Ninty first Opuscule Lastly to prevent Abaelard from making use of that Credit which he had at Rome in his favour he wrote to three Cardinals his Friends to do what they could that Abaelard might not succeed in his Designs This is the Subject Matter of the hundred and second the hundred and third and three hundreth and thirty Eighth Letters The Pope return'd Answer to the Prelates of the Council of Sens and to Saint Bernard that he The Confirmation of the Sentence pass'd by the Council of Sens by the Pope commended the Zeal which they had express'd against the Errors of Abaelard That after he had advis'd with the Bishops and Cardinals he had condemn'd the Heads which they had sent him and all the Errors of Peter Abaelard with the Author of them on whom he impos'd a perpetual silence as on a Heretick and that he had adjudg'd that all the Followers and Defenders of his Errors ought to be Excommunicated This Letter which is the hundred and Ninty fourth among Saint Bernard's bears dare July the 16th in the Year 1140. In an Order of the same or the foregoing day directed to the same Bishops and Saint Bernard he joyns Peter Abaelard to Arnulphus of Bresse and orders the Bishops to imprison them and to burn their Books where-ever they found them Abaelard to justify himself compos'd an Apology or rather a Confession of Faith wherein after Abaelard's Apology he had taken Notice that it was a hard matter when one writ to avoid reproach he protests in the presence of God that he is not at all sensible of being guilty of those things whereof they accus'd him and that if he were satisfied of his having advanc'd any Error he was resolv'd to maintain it no longer That it might happen that by carelessness he might have writ what he ought not to have writ but that he calls God to Witness that as to those Points whereof he was accus'd he had advanc'd nothing out of an ill Design or Pride That he always spoke in Publick and never conceal'd his Writings That if in that great Number of Lectures which he had held he had faln into any extravagancies he would never be stiff in the Maintenance of them but would be always ready to give satisfaction by Correcting or blotting out what he might have advanc'd improperly But that as it was his Duty to correct the faults which he had committed he was likewise oblig'd to refute those Accusations of Error which had been fasly laid to his Charge because as Saint Augustine says he who is negligent of his Reputation is an Enemy to himself and silence is a kind of Confession That 't is for this Reason that he Answers those Heads which are publish'd against him to let all the Faithful know that he is a true Son of the Church that he receiv'd whatever it receiv'd that he rejected whatever it rejected and that he always continu'd in the Union of the Church tho' he were not equal to others in the sanctity of his Life He thereupon in this Apology rejects the Errors whereof he was accus'd and professes the Contrary Truths by declaring 1. That he abhorr'd the Proposition which had been maliciously imputed to him That the Father had a perfect Power that the Son had only a Certain Power and that the holy Ghost had no Power at all and he professes that he believes that the Son and Holy Ghost are of the same Substance with the Father and that they have the same Power and the same Will and pretends that it was either out of Malice or Ignorance that they had accus'd him of having said that the Holy Ghost was not of the same Substance with the Father 2. That he professes to believe that the Only Son of God was made man to deliver us from the Slavery of Sin and from the Bondage of the Devil and to open an Entrance to us to Heaven by his Death 3. That Jesus Christ is the true and only Son of God Born of the Substance of the Father before all Worlds and that the holy Ghost is the third person of the Trinity who proceeded from the Father and the Son 4. That the Grace of God is so necessary to all men that neither Nature nor Free-will are sufficient to Salvation because Grace Prevents us that we may Will follows that we may do what we Will and accompanies us that we may persevere 5. That God cannot do any thing but what is agreeable to his Nature for him to do and that he has indeed Power of doing a great many things which he will never do 6. That there are sins of Ignorance especially when it proceeds from an Omission of having learn'd what we are oblig'd to know 7. That God often hinders Evils either by preventing the Evil Wills of Wicked men or by changing them 8. That we have All contracted the Guilt and Punishment of Adam's Sin which has been the Cause and Original of all our Sins 9. That those who crucified Jesus Christ committed a notorious sin by nailing him to the Cross. 10. That the Perfection of Charity was in Jesus Christ. 11. That the Power of Binding or Unbinding was granted to the Apostles and their Successors and that all Bishops be they Worthy or Unworthy have that Power so long as the Church acknowledges them as Bishops 12. That all those who are equal in Charity are equal likewise in Perfection and Merit 13. That the Father is as Wise as the Son and the Son as Beneficent as the holy Ghost because the Glory of the three persons of the Trinity is coequal 14. That one cannot Attribute to the Father the last Judgment or Advent 15. That the Soul of Jesus Christ did not only descend into Hell in Power but likewise really and substantially 16. That he had not maintain'd that neither Action nor the Will nor Lust nor Pleasure were sins and that we ought not to pray for the quenching of our Lusts. Lastly he asserts that they did him wrong attributing a Book of Sentences to him which he had never compos'd and conjures all the Faithful not to injure his Innocence which the Truth shelters from all the faults ascribed
not the Other That the Father for Instance is not the Son nor the Son the holy Ghost because they are of the same nature and distinguish'd only personally That the Property of God the Father is not to be begotten That of the Son to be begotâ—en but not made nor Created That of the holy Ghost to proceeed from the Father and the Son but not made nor Created The Names of the three personâ— comprehend the Essence which is supremely or infinitely perfect The Power of God is denoted by the Name of Father the Wisdom by that of the Logos or the Son and the Love of God towards men by that of the Holy Ghost the three things which make up the Supreme Good The Distinction of these three persons serves to perswade men to render to God the Worship and Adoration which they ow to him for two things inspire into us Respect viz Fear and Love The Power and Wisdom of God make us to fear him because we know that he is our Judge that he can punish us and that nothing is hid from his Eyes and his Goodness makes us to love him because 't is but just and reasonable to love him who does us so much Good This likewise serves to render the Works of God the more admirable since he can do whatsoever he pleases that he knows how to preserve what he has made and Wills that every thing should be made and subsist in its Order He takes notice that yet we ought not to believe that those Attributes do so agree to each of the Divine Persons but that they may be common to them all so that we are not to believe that the Father is only Powerful the Son Only Wise and the holy Ghost only Merciful but on the Contrary that these three persons have the same Power Wisdom and Mercy That these three Properties are only attributed to the three Divine Persons in an Especial Manner as their particular Operations are attributed to them tho' all the Divine Operations which relate to the Creatures are Common to all the three Persons namely the Creation to the Father the Incarnation to the Son and the Regeneration to the holy Ghost Afterwards he proves the Mystery of the Trinity by several passages out of the Old Testament and by the Testimonies of the heathen Philosophers of whom be quotes a great many He foresaw that these Citations out of the Heathen Philosophers concerning the Mystery of the Trinity would seem extraordinary and displease a great many People therefore he makes use of part of the Second Book to justifiy himself in this particular 1. By the Example and Testimonies of Saint Jerom and the other Fathers 2. By demonstrating that Logick and the other Sciences are not useless to Religion provided a right use be made of them 3. By showing that 't is usefull to explain Mysteries as well as one can by Instances and Comparisons and to demonstrate that they are not contrary to Reason especially when they were to treat with Jews Heathens and Hereticks 4. By refuting those who maintain'd that one ought not to make use of Reason but only Authority to prove the Mysteries of Faith 5. By maintaining that one might have some Knowledge of Mysteries and that as we have Terms whereby to explain them 't is requifite likewise that we have Ideas to answer those Terms 6. Because without taking any Notice of Jews and Pagans there are likewise some Hereticks or Persons erroneous about our Mysteries viz. a certain Laick nam'd Tacâ—eline in Flanders who caused himself to be stil'd by the People the Son of God and Peter of Bruis in Provence who had so far subverted the Order and Discipline of the Church as to oblige a great many People to be rebaptiz'd and taught that one ought not to Celebrate the Sacrament of the Altar any Longer nor make use of the Cross That it was not requisite any longer to pass by in silence the Publick Professors who taught Errors contrary to the Catholick Faith and Sound Doctrine among whom he opposes four one in France another in Burgundy a third in Anger 's and a Fourth in Bourges He gives a particular account of their Errors which it may not be amiss to insert here The first says he asserts that several of those who liv'd before the Coming of Jesus Christ were sav'd without having believ'd his future Coming That our Saviour proceeded out of the Virgins Womb after the same manner as Other Men and that God begat himself The Second teaches that the three Properties which distinguish the three Divine Persons are three Distinct Essences of the same Person and of the Divine Nature That the Body of our Saviour did not increase but was of the same Bigness in the Virgins Womb and in the Manger as it was upon the Cross. That the Marriages of Monks or Nuns are Valid and that one ought not to divorce them but only to injoyn them Penance The third not only maintains that the Attributes of the Divine Persons are things distinct from the Godhead but likewise that all the other Attributes such as Justice Mercy c. are Qualities and things distinct from God The fourth has been so Extravagant as to assert that since things may happen otherwise than God foresaw they would 't is possible for him to be deceiv'd From this Digression he returns to his Subject and treats of the Divine Nature He says that God is not an Accident nor properly a Substance if you take that word to signifie an Essence which supports Accidents that he may be call'd an Essence that he is not comprehended under any of Aristotle's Ten Categories that we want proper Terms whereby to express his Nature and Perfections but that we make use of Energical and figurative Terms and give Examples and Similitudes to explain imperfectly what agrees to this ineffable Nature He produces several of these about the Mystery of the Trinity and in the first place observes that things may be One either by Resemblance or in Number or in Propriety and that as in one and the same thing there are a great many properties so in one and the same Divine Essence there are three distinct Persons who have distinct Properties because the Father begets the Son is begotten and Holy Ghost proceeds from the Father and the Son That 't is true indeed that we have not among The Works of Abaelard created Beings any Instance wherein one and the same Essence are three Persons but that we are not to seek for a perfect Resemblance since 't is sufficient to bring some Comparisons He produces that of a Seal composed of the Material and the Figure engraven thereon The Seal is neither the simple Material nor the simple Figure but a sort of an Integer composed of both and yet in reality the Seal is nothing else but the Material thus or thus engraven though the Figure is not the Material nor the Material the Figure After this he
has a Guardian Angel yet owns that the same Angel may serve as a Guardian to several Persons and afterwards proceeds to examine in what particulars the Knowledge of the Angels may be augmented In the following Sections to the Sixteenth he explains the Work of the Creation In the Sixteenth and Seventeenth he treats of the Creation of Man and enquires in what his likeness to God consists when his Soul was created and in what Place he was set He discourses in the Eighteenth of the Formation of Woman and endeavours to explain why she was taken out of the Man 's Rib. In the Nineteenth he treats of the State of Immortality in which the First Man was created In the Twentieth he debates concerning the Manner how Men were to be brought into the World and how they were to be nourished in case the State of Innocence had continu'd In the Twenty first he gives an Account after what manner the Devil tempted Man He discusses in the Twenty second divers Questions relating to the Quality and Circumstances of the Sin of Adam and Eve In the Twenty third he resolves this difficult Point Why God permitted Man to be tempted knowing that he was to Fall And afterwards treats of the Knowledge with which the First Man was endu'd In the Twenty fourth he begins to discourse concerning the Free Will and Grace inherent in the First Man and treats in general in the Two following Sections of the Freedom of Grace according to St. Augustin's Principles In the Twenty seventh Section he discourses of Vertue and Merit which are the Effects of Grace and Free Will. In the Twenty eighth he confutes the Errors of the Pelagians as also those of the Manichees and of Jovinian In the Twenty ninth Section he returns to the State of the First Man and after having shewn that Man even in the State of Innocency stood in need of operating and co-operating Grace for the doing of Good he debates certain Questions about the manner how he was expell'd Paradise and concerning the Tree of Life which preserv'd him from Death In the Thirtieth Thirty first Thirty second and Thirty third he treats of Original Sin and enquires in what it consists how it is transferr'd from Parents to their Children after what manner it is remitted by Baptism whether Children contract the Sins of their Parents as Original Sin c. In the Thirty fourth and Thirty fifth he discourses of the Nature of Actual Sin In the Thirty sixth he shews that there are Sins which are both the Cause and the Punishment of Sin He makes it appear in the Thirty seventh that God is the Author of the Actions by which Sin is committed and of the Punishments of Sin although he is not the Author of Sin In the Thirty eighth he demonstrates that it is the End and Intention of the Will which renders the Action either Good or Bad and that in order to its being Good it must of necessity be terminated in God In the Thirty ninth he enquires into the Reason Why of all the natural Faculties the Will only is susceptible of Sin In the Fortieth he continues to shew that an Action to be denominated Good ought to have a good End and Intention In the Forty first he produces divers Passages of St. Augustin about the necessity of Faith and of an upright Will to avoid the committing of Sin and shews that the corrupt Will is the cause of Sin He enquires in the Forty second Whether the Will and the Action be two different Sins And Afterwards explains the Division of the Seven Capital Sins shewing that they derive their original from Pride and Concupiscence In the Forty third he relates the Opinions of St. Ambrose and St. Augustin concerning the Sin against the Holy Ghost Lastly he makes it appear in the Forty fourth Section that the Power of committing Sin proceeds from God and that the Power the Devil has to tempt us to Evil ought to be resisted The Third Book begins with the Questions relating to the Mystery of the Incarnation In the First Section the Author lays down the Reasons Why it was more expedient that the Son should be Incarnate rather than the Father or the Holy Ghost and discusses this Question Whether Two Persons were in like manner capable of being Incarnate In the Second Section he treats of the Union of the Word with the Body and the Soul In the Third he shews that the Body taken by the Word was free from the corruption of Sin that the Virgin Mary herself was then also free from Sin and that in the very moment that the Humanity of Jesus Christ was conceiv'd the Word was united to it He enquires in the Fourth Why the Incarnation is attributed to the Holy Ghost rather than to the other Persons of the Trinity and in what Sense it is said Jesus Christ was conceiv'd and born of the Holy Ghost In the Fifth Section he treats of the Union of the Person of the Son with the Human Nature and shews that the Word was not united to the Person but to the Nature In the Sixth he gives an Account of these Propositions viz. God was made Man God is Man and produces Three several Explications of them made by the Fathers The same matter is farther handled in the Seventh Distinction In the Eighth he resolves this Question Whether it may be said that the Divine Nature was born of the Virgin Mary And discourses of the two-fold Nativity of Jesus Christ. In the Ninth he produces certain Passages of the Fathers concerning the Adoration of the Body of Jesus Christ. In the Tenth he proposes this Question viz. Whether Jesus Christ quatenus Man be a Person or a Thing He maintains the Negative and afterwards proves that the Quality or Title of adoptive Son cannot be appropriated to him In the Eleventh he asserts that neither ought Jesus Christ to be call'd a Creature without adding quatenus Man In the Twelfth he discusses divers Questions viz. Whether it may be said of Jesus Christ as Man that he always was or that it was possible that he might not be God He determines that it cannot be said of the Person of Jesus Christ but only of his Human Nature In the Thirteenth and Fourteenth Sections he treats of Knowledge Grace and the Power of Jesus Christ quatenus Man In the Fifteenth and Sixteenth he proves that Jesus Christ took upon him the Infirmities of Human Nature Sin and Ignorance only excepted and that he was capable of undergoing Sufferings In the Seventeenth he explains the two-fold Will of Jesus Christ. In the Eighteenth he discourses of what Jesus Christ merited for himself and of what he merited for us In the Nineteenth he treats of Redemption In the Twentieth he enquires Why Jesus Christ redeem'd us by his Passion and Death And whether he could not have done it by some other means In the Twenty first he proposes this Question viz. Whether the Word remain'd united
Infidels Proud and the Saracens Powerful He concludes all with the third Passeover which is the passing to Glory where he Prays he may one Day meet with them He Preach'd likewise another Sermon to the Fathers of the Council which is only a Moral Exhortation Afterwards he Orders the Reading in a full Council the Chapters or Canons upon the Discipline of the Church which were already drawn up Matthew Paris saies That those Canons seem'd tolerable to some of the Prelates but grievous to others His Words are these Facto prius ab ipso Papa exhortationis Sermone recitata sunt in pleno Concilio Capitula Septuaginta quae aliis placabilia aliis videbantur onerosa Let the Case be how it will 't is certain That these Canons were not made by the Council but by Innocent III. who presented them to the Council ready drawn up and order'd them to be Read and that the Prelates did not enter into any Debate upon them but that their Silence was taken for an Approbation These Seventy Chapters or Canons begin with a Form of Faith drawn up in these Terms We do firmly Believe and sincerely Confess That there is but One True Eternal Immense Omnipotent Immutable Incomprehensible Ineffable God the Father Son and Holy Ghost who are Three Persons but only One Essence One Substance and One Simple Nature The Father derives his Substance from none the Son has it from the Father and the Holy Ghost proceeds from Both without Beginning and without End The Father begets the Son is begotten and the Holy Ghost proceeds They are Consubstantial and Co-equal in all things equally Powerful equally Eternal One Individual Principle of all things the Creator of things Visible and Invisible Spiritual and Corporeal who by His Omnipotent Power Created out of Nothing at the Beginning of Time and all together two sorts of Creatures Spiritual and Corporeal and afterwards the Humane Nature which is a Compound of Soul and Body For the Devil and the other Daemons were Good when God Created them and became by their own fault Wicked and Man Sinned and Fell by the suggestion of the Devil This Holy Trinity which is Indivisible with respect to its Essence and distinguish'd according to its Personal Properties has given to Mankind a Salutary Doctrine by the Ministery of Moses the Prophets and the other Servants of God according to the Order and Disposition of Times And at last Jesus Christ the onely Son of God who was Incarnate by the Power of the whole Trinity and Conceived of the Virgin Mary always a Virgin by the Power of the Holy Ghost who was true Man made up of a reasonable Soul and humane Body one single Person compounded of two Natures has more clearly shown us the Way of Life who being Immortal and Impassible as to his Divinity as to his Humanity became Passible and Mortal And he suffer'd for the Salvation of Mankind on the Cross he Dy'd and Descended into Hell is Risen from the Dead and Ascended up into Heaven but he Descended in his Soul and Rose again with his Body and is Ascended into Heaven with his Body and Soul and shall come again at the End of the World to Judge both the Living and the Dead and to give to all Men according to their Works as well the Reprobates as the Elect who shall all rise again with their own Bodies which they at present bear about them that so they may receive according to their Deserts whether they be Good or Bad the latter Eternal Glory with Jesus Christ and the former Eternal Damnation with the Devil There is but one Catholick Church of the Faithful out of which none is Saved wherein Jesus Christ is both Priest and Sacrifice whose Body and Blood are contain'd really in the Sacrament of the Altar under the Species of Bread and Wine the Bread being Transubstantiated into the Body of Jesus Christ and the Wine into his Blood by the Power of God that so to render the Mystery of the Unity perfect we might receive of His Nature what he receiv'd of Ours No Person may Consecrate the Sacrament but the Priest who has receiv'd Lawful Ordination by the power of the Keys of the Church which Jesus Christ has given to his Apostles and their Successors The Sacrament of Baptism which is Consecrated by Invocation of the Trinity Father Son and Holy Ghost on the Water is the Cause of Salvation as well of Infants as of Adult Persons when 't is Conferr'd according to the Form of the Church whoever it be that Administers it If any one falls into Sin after Baptism he may be always restor'd to Grace by a true Repentance Not only Virgins and those who live Continently but also Marry'd Persons who please God by their Faith and Good Life merit Eternal Life This is the Abstract of the Doctrine of the Church contain'd in the Profession of Faith of this Council Which is the first Chapter or Canon of it In consequence to this the Council condemns in the Second Chapter the Treatise Compos'd by the Abbot Joachim against Peter Lombard about the Unity of the Essence of the Trinity because that Abbot had treated him as a Fool and an Heretick for having said in his Book of Sentences That the Father Son and Holy Ghost are one Supreme or Soveraign Being which is neither begetting begotten nor proceeding A Proposition from whence he pretends it follows That there is a Quaternity in the Godhead namely Three Persons of the Trinity and one common Essence The Council explains and confirms the Doctrine of the Master of the Sentences and rejects that of Joachim who pretended That the Father Son and Holy Ghost where not the same thing tho' they be one Substance and one Nature which yet he explain'd in such a manner that he seem'd to admit of only a Specifick Unity or resemblance between those Three Persons The Council declar'd those to be Hereticks who would maintain the Opinion of the Abbot Joachim However they order'd That the Condemnation should be no prejudice to the Monastery of Flora of which Abbot Joachim was the Founder because there they liv'd Regularly and put in practice a very good Discipline but especilly because that Abbot had submitted his Books to the judgment of the Holy See and had protested in Writing That his Belief was the same with that of the Church of Rome which is the Mother and Mistress of all the Faithful The Council likewise condemn'd in the same Chapter the Errors of Amaury of whom 't is said That the Father of Lies had so obscur'd his Understanding that his Doctrine may rather pass for Nonsense than Heresie In the Third Canon they Excommunicated and Anathematiz'd all the Hereticks who oppose the Catholick and Orthodox Faith as before Explain'd And 't is therein Order'd That the Hereticks shall be deliver'd up after their Condemnation to the Secular Powers or to their Officers to be Punish'd according to their Demerits the Clerks being
the Churches of Christ otherwise the Treatise of Hermas and the Epistle of St. Clement ought also to be inserted in the Catalogue of Canonical Books Therefore it is a very weak Argument to affirm that the Epistle of St. Barnabas doth not appertain to this Apostle because that if it were certainly his it would have been reckoned in the number of the Canonical Writings since before a Book can be owned as Canonical it is necessary whosoever is the Author thereof that it should be acknowledged by the whole Church because there are Books written by the Apostles or their Disciples that were not heretofore and are not as yet placed in the Rank of Canonical Writings and on the contrary there are others the Writers whereof are not certainly known that have been formerly and are now inserted in the Canon of Holy Scripture as in the New Testament the Epistle to the Hebrews and the Revelation and several Books in the Old the true Authors of which cannot be positively shewn Besides though it were true that all Books are Canonical which we know to have been written by Men who had Authority to make them so yet who hath assured us that St. Barnabas ought to be included in this number rather than St. Clement or Hermas The Catholick Church hath a Right to declare it and since she has not done it this is a sufficient warrant to reckon his Epistle amongst the Apocryphal Writings though it be really his Furthermore it hath been objected that this Epistle is unworthy of St. Barnabas and that it is not credible that so great an Apostle who was full of the Holy Ghost and the Colleague of St. Paul should be the Author of the most part of those things that are therein contained such are the forced Allegories the extravagant and incongruous Explications of Holy Scripture the various Fables concerning Animals and several other Conceits of the like nature that are comprised in the first Part of this Epistle To this I answer That notwithstanding these Defects St. Clement Origen Eusebius and St. Jerom attributed it unto him and I am of the opinion that it is a very great piece of Impudence for any one to imagine himself to be more clear-sighted in this matter than those exquisite Criticks of Antiquity They lived much nearer the time of the Apostles than we do They had a great number of Books composed by their Disciples which are now lost and consequently they were more capable than we are of judging of the Style and manner of Writing of the Apostles and their Companions and Disciples If then they have found that the Allegories Mystical Explications and Fables that are found in the Epistle of St. Barnabas might be his with what right can we positively assert that they cannot be his Certainly they must needs have but a very little knowledge of the Genius of the Jewish Nation and of the Primitive Christians that were Educated in the Synagogue who obstinately believe that these sort of Notions could not proceed from them on the contrary this was their Character They had learned of the Jews to turn the whole Scripture into Allegory and to make Remarks on the peculiar Properties of those Living Creatures that were prohibited to be eaten therefore it is not to be admired that St. Barnabas being by Nation a Jew and writing to his own Countrymen hath allegorically explained divers Passages of the Old Testament in applying them to the New and found out several Moral Reflections upon the Proprieties of those Creatures that were not permitted to be eaten by the Jews The Epistle of St. Clemens Romanus and the Stromata of St. Clemens Alexandrinus are full of this kind of Allegories and Figurative Expressions The History of the Phoenix related by St. Clement in his Epistle to the Corinthians so much celebrated among the Primitive Christians seems to be more Fabulous than that which is alledged by St. Barnabas in this Epistle concerning the Properties of certain Animals and the Allegory of the Blood of Jesus Christ typified by the Scarlet Thread of the Harlot Rahab in the Epistle of St. Clemens Romanus is as far fetch'd as the greatest part of those of St. Barnabas But what necessity is there to produce farther Proofs of a Matter of Fact that is so evident since it is sufficiently known to all Men that the Writings of the Primitive Christians are generally full of such Fables and Allegories Lastly the Author of this Epistle is accused for representing the Apostles as the most flagitious Persons in the World before their Conversion but his Words have been taken in too strict and literal a sense for he intended not to say that they were the wickedest Men in the World but only that they were great Sinners g That they were great Sinners Thus the following Words ought to be interpreted Super omne peccatum peccatores Many very devout Persons have often used this Phrase I am the greatest Sinner that ever lived in the World and other Expressions of the like nature which are not to be understood Literally It is not known to whom the Epistle of St. Barnabas is directed because we want the Title it appears from the Body of this Letter that it was written to some converted Jews that adhered too much to the Law of Moses It is divided into two Parts in the first of which he shews the unprofitableness of the Old Law and the necessity of the Incarnation and Death of Jesus Christ producing divers passages of Scripture relating to the Ceremonies and Precepts of the Old Law which he explains Allegorically when he applies them to our Saviour and the New Law The second Part comprehends particular Moral Instructions containing several Rules and Directions concerning what ought to be done and what ought to be avoided This Epistle was first published h Was first published in Greek c. It is said that there was an older Edition than Menardus's printed in England by the order of the Learned Usher but that the whole Impression was burnt We may add to these another Edition of this Epistle published by Maderus in Germany at Helmstadt There have been two other Editions of this Epistle one at Oxon 1685. in Duodecimo wherein all that is in the old Latin Version that is not in the Greek as also all that is in the Greek that is not in the old Version is printed with Red Letters Lastly Mr. Le Moyne has set it out in his Vari◠Sacra with large Comments at Leyden in Quarto 1685. in Greek together with the ancient Version by Menardus and this Edition was printed at Paris by Piget in the Year 1645. Afterwards the famous Dr. Isaac Vossius caused it to be reprinted with the Epistles of St. Ignatius revised and corrected from three Manuscripts Anno Dom. 1646. Lastly Cotelerius published it adding a new Translation è Regione together with the old Version entire and certain Critical Remarks at the end It is prefixed
equal to the Father and that he was in him from all Eternity but because the Son derives his Divinity from the Father who is the Source of the Godhead As to what he says That the Son is the Minister of the Father That the Father made use of him in making the World and that the Son was created These are Expressions that are too common amongst the Ancints to be particularly objected to Origen as a Crime S. Hierom accuses Origen for saying That the Son in comparison Epist. ad Avitum of the Father was not Goodness it self but only the Image and Representation of Goodness and Huetius confirms this to have been Tom. 2. in Joan. p. 56. Tom. 6. p. 130. Lib. 5. contra Celsum Tom. 15. in Mat. Origen's Opinion by some of his Greek Passages The same S Hierom upbraids him also for affirming that the Son in comparison of the Father was a lesser Light That he was not the Truth but the Image of the Truth That he was Visible and the Father Invisible but we may easily discern that these Expressions as harsh as they may seem being considered separately were meant by Origen in a good sense he having no other Design than to prove that the Father was the Source and Original of Goodness and Truth and that the Son received it from him and that in this sense he was the Image of the Father's Goodness the Brightness of his Godhead Expressions which in this sense are very Orthodox As to what he says that the Father is Invisible and the Son Visible we have shewn in other Places what the Ancients meant by this way of speaking Lastly It is easie to answer what S. Epiphanius and several others object to Origen That he denied that the Father was Visible to the Son and to the Holy Ghost for he affirms so expresly in so many places That the Father is perfectly Tom. 20. in Joh. p. 292. known of the Son and even of the Holy Ghost that he must of necessity have had some other meaning when he seems to assert the contrary Ruffinus answers this Objection That he denied that the Father was visible to the Son as Bodies are visible to Bodies that he might confute the Error of the Valentinians who believed that God was Corporeal and he cites a Passage of Origen where he distinguishes betwixt Seeing and Knowing and affirms That we may say that the Son knows the Father but that we cannot say that he sees him because Seeing is the Property of a Body I shall not make any Answer to other more trivial Objections because it is easie to satisfie them as well by what we have just now said as by what we have observed upon the other Fathers a Lib. 1 cont Celsum lib. 2. lib. 3. lib. 4 Com. in Joan. in Mat. passim lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Apol. Pamphili Vide Tom. 1. in Joan. p. 3. Tom. 20. p. 307. lib. 6. Lib. 1. cont Celsum Lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophil Ep. 2. Paschal Hier. Ep. ad Ruffinum lib. 1. cap. 5. Ep. 61. ad Avitum c. 4. Sulpit. Severus Dial. 1. c. 3. Bern. Serm. 44. Albert. in Ep. 8 Dion Hom. 40. in Lucam Hom. 1. in Levit. Lâ—b 5. in Ep. ad Rom. T. 1. in Joh. p. 32 38. T. 2. p 69. t. 1. in Mat. p. 313. 〈◊〉 15. in Mat. 313 L. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 3. Lib. 5. in Ep. ad Rom. Justin. Ep. ad Mennam Hier. Ep. ad Avitum Vide Hom. 1. in Levit. in Luc. c. 2. Hom. 12. in Lev. 8. Hom. 20. in Luc. lib. 2. de Princip c. 3. Tom. 1. Com. in Johan Tom. 2. p. 320. There are no very considerable Objections made against Origen's Doctrine concerning the Incarnation for though he be accused of several Errors he affirms so positively in all his Works That the WORD had taken a Body and a Soul like ours in the Womb of a Virgin by the Operation of the Holy Ghost That Jesus Christ had true Fesh That he really suffered That he is altogether God and Man in that the Human Nature was united with the Divine Nature in one and the same Person That it is impossible to accuse him of any Error concerning the Mystery of the Incarnation Perhaps as he was of Opinion That the Souls were in Heaven before they came down into their Bodies he might think the same thing of the Soul of Jesus Christ. But this was only a particular Error for which he was not very earnest He is accused of believing that the Death of Christ was of Advantage to all reasonable Creatures as Angels Devils and even insensible things and 't is certain that he does assert this wild Notion in several places of his Works He has feigned a Spiritual Death of Jesus Christ in the other World which has given occasion to tax him for holding that Jesus Christ died several times He believed that Christ did not come out of the Virgins Womb by Penetration and he accuses the Virgin Mary of Distrust But these are but slight Errors and common among the Ancients As he believed that the only Point of Faith relating to the Angels was That there were such Beings and that neither Scripture nor Tradition had determined any thing as to their Nature and their Number so he has taken the Liberty to deliver his own Thoughts hereupon He imagines that they are Corporeal though invisible having nevertheless a Spiritual Soul He says That the good Angels have a finer and the Evil ones a grosser Body The Principle from whence he has drawn this Conclusion is That all intelligent and spiritual Creatures having been created in Heaven with a perfect Freedom of Will they have been afterwards for a Punishment of their Faults confined to Bodies more or less gross according to the Quality of their Crimes and ranked in such and such Orders or Degrees of Creatures inferior one to another yet so nevertheelss as that after having suffered this Exile if I may so say for some Ages they may by living vertuously return to the Place from whence they were banished b This is the Principle of the Platonists Theophilus Justinian S. Epiphanius Methodius and an anonymous Author in Photius ascribed it to Origen He plainly asserts it in his first Book of Principles C. 6. Tom. 15. 13. in Matt. And going upon this Principle he affirms That men may become Angels and Angels Men That the Angels being free do often commit Faults That the Devils shall one day be delivered That the Angels are guilty of several Offences in their Administration of things here below for which they are immediately rebuked and for which they shall be judged in the Day of Judgment All these Fancies and several others are the Consequences of Plato's Doctrine to which Origen was wonderfully addicted We must nevertheless acknowledge that he does not propose these things as Doctrines of our Religion but
unto ours that he took this Body in the Womb of the Virgin Mary that his Flesh was real and true that he suffered and was really Dead that he made himself Man to save the World that was lost by the Sin of the first Man that he came to discover the Truth to them to show them an Example and that he redeemed them by his Death that he descended into Hell and afterwards rose again from the Dead that he will come at the Day of Judgment to judge all Men that he will Condemn the Wicked to Everlasting Punishments and reward the Good with Eternal Happiness after he has raised up both the one and the other All the Fathers of whom we have spoken make Profession of this Faith and assure us That this is the Doctrine which all the Churches in the World have received from the Apostles and that it was necessary to believe it in order to become a Christian. They sometime make use of some Expressions concerning the Person of the Word that seem to derogate from his Divinity as for instance when they say that the Word was not begotten till the Beginning of the World that he is visible and that the Father is invisible that he is one Portion of the Substance of the Father and that the Father is all Substance But these ways of Speaking have a very good Meaning in these Authors as we have often observed For when they say That the Word was begotten at the Beginning of the World and that he was not the Son before they don't mean that the Word began only to exist then since they acknowledge he existed before and was in God from all Eternity But they take the Word Generation in another Sence than we do giving this Name to a certain Prolation or Emission of the Word which they imagine was done when God resolved to create the World and 't is in this sence they say that the Word who was from all Eternity in God was generated or begotten at that time and that he had not always the Quality of the Son We have likewise explained in what sence they say that the Word is visible and the Father invisible and we have made it evidently appear that they did not believe that the Word was therefore of a different Nature from the Father but only that they attributed Visibility to the Son as they ascribed Almightiness to the Father Saying That it is through the Son that God makes every External Being and consequently that by him he renders himself visible to Mankind This Manner of Speaking is so little contrary to the Divinity of the Word that it is to be found in Athanasius and in the other Fathers that lived after the Nicene Council In short when they say that the Son was a Portion of the Substance of the Father we are so far from being able to conclude that they were of Arius's Opinion that on the contrary it follows from thence that they believed the Son was not created of Nothing as Arius afterwards taught but that he was Consubstantial to the Father that is to say of the same Substance as the Nicene Council has determined But wherefore do they say that the Son is only something derived from the Substance of the Father Is it because they believed he was inferiour to the Father Not at all but it was because they conceived that the Father as having all the Divinity in him communicated it to the Son and to the Holy Ghost 'T is upon this account that they usually ascribe to the Person of the Father all the Attributes of the Godhead as we may see in the Greed where after it is said I believe in God they add Almighty Creator of Heaven and Earth c. and yet we must not therefore say that these Attributes don't agree to the Son and the Holy Ghost but only that they are attributed to the Father because he is the Fountain and Original of the Divinity and because the Son and Holy Ghost receive it from him I pass over in Silence some feeble Objections that are only founded upon the ambiguity of the words Nature and Creation that have not been as yet determined to a certain sence as also the Signification of the word Hypostasis has been a long time undetermined Thus when the Son is called another Substance than the Father though that is but very seldom yet we are not to conclude from thence that the Person who speaks after this manner does not believe him to be truly God because the Words of Nature and Substance were not at that time determined to the sence they received afterwards and because they may be taken for a Person subsisting This is so true that Gregory Nazianzen and some others that lived in a time when these Expressions were determined forbore not to say sometimes that the Father was the first Substance or Nature and the Son the Second And thus it is ordinary for those that acknowledged the Divinity of the Word to say That God made or created him though they believe that he was not created of Nothing but Begotten of the Divine Substance As to the Incarnation the Fathers of the Three first Centuries have said nothing that in the least seems to favour the Errours of the Paulianists the Apollinarists the Nestorians or the Eutychians and they always distinguished Two Natures in Jesus Christ and admitted the Proprieties of these Natures without Confusion and being changed one into the other yet re-united at the same time in the same Person God and Man both together They likewise plainly say That Jesus Christ was Born of a Virgin by the Operation of the Holy Ghost without Concupiscence and without Sin And though they frequently tell us That the benefit of the Incarnation is the Instruction and the Example which Jesus Christ has given us yet they acknowledge besides that that he has truly Redeemed us by his Death and that he has satisfied God for us They believed that we could not be Saved without believing in him and for that Reason they imagined that he descended into Hell as well as the Apostles after him to Preach the Gospel there to the Jews and Gentiles who had known the true God and had lived virtuously They were of Opinion That the Day of Judgment was at hand That the Souls of Men until that Day were neither perfectly Happy nor Miseable though they underwent some Punishment before-hand or were at rest according to the proportion of the Good or Evil they had done in their Bodies They almost universally believed with Papias that Jesus Christ was to Reign a Thousand Years upon Earth but they never asserted that Opinion as a Matter of Faith They were sufficiently divided about the Nature of the Soul some of them supposed it to be Corporeal others declared That they believed it to have been Spiritual but however the better part of them agreed that it was Immortal that the Just would be rewarded with Everlasting
of Cirta was a Traditor 3. He urges all the Determinations that had been made against the Donatists 4. He confesses That there may be wicked Men in the Church and urges against the Donatists the Dissentions between the Primianists and the Maximianists The 54th and 55th Letters to Januarius are mentioned in St. Augustin's Detractations where they are placed among the Books that were written about the Year 400 They contain several very useful Decisions about Church-Discipline He layeth it down at first as a Principal Matter That Jesus Christ whose yoke is easie his burthen light hath instituted but few Sacraments the observation whereof is as Easie as the Wonders which they represent to us are Sublime Such is Baptism the Communion of his Body and Blood and other things which the Scripture enjoyns us to observe excepting those that belong to Moses's Law But as to those that are observed by Tradition being not written if they be universally observed we ought to look upon them as settled either by the Apostles themselves or by General Councils whose Authority is very great in the Church as the Annual Celebration of the Passion Resurrection and Ascension of Jesus Christ and of the coming of the Holy Ghost and of other things of this Nature which are generally observed through the whole Church As to those that are variously observed in divers places as Fasting upon Saturdays which is practised in some places and in others not Communicating every Day or only upon certain Days offering daily or only upon Sundays and Saturdays There is a Liberty for those Things and for all others of the like Nature And there is no better Rule for a Wise and Prudent Christian than to follow what he seeth practised in the Church where he is For what is clearly seen to be neither against Faith nor good Manners ought to be indifferently received and the good of a Society requireth That Men should hold to what they find established among those with whom they live He gives an Account of what he had heard St. Ambrose say in that case and having laid down this Rule as the Ground of all that he was to say he speaks particularly of frequent Communion That some believe That it is good to Communicate daily but to do it more worthily certain Days are to be set apart in which they live after a purer and more reserved manner Others on the contrary judge That when Men are not Guilty of those Sins for which Penance is enjoyned and themselves forbidden to come to the Communion of the Body of Jesus Christ that they ought to come daily to the Eucharist as a Remedy to preserve them still He reconcileth these two by adding a third Advice in which he exhorts them both to Peace and leaves it to every one to act according as he shall be guided by the light both of Faith and of Piety since neither of them Profane the Body of Christ but on the contrary strive to honour it He proposes the Examples of Zacchaeus and the Centurion whereof the one presently received Jesus Christ with Joy into his House and the other judged not himself worthy that he should come under his Roof Secondly St. Augustin saith That a Traveller ought to observe the Customs of the Place where he is and not require those of his own Country Thus when a Man comes into a Country where they Fast upon Thursdays in Lent he ought to Fast with them though they Fast not in his Country for fear of disturbing the Peace by unprofitable Disputes These Principles being laid down he answereth Januarius his Questions The First is about the Hour of Offering upon the Holy Thursday Whether it should be done in the Morning or in the Evening Or Whether we ought to Fast and not to Offer till after Supper because it is said That it was after Supper that Jesâ—â— Christ took Bread or whether we ought not to Sup till the Offering be over St. 〈◊〉 〈◊〉 That this is one of those things which are neither settled by Scripture nor 〈◊〉 observed throughout the Church and so every one is to follow the Custom of his own Church there being nothing of either side inconsistent either with Faith or Good Manners and that Alterations though Useful in themselves cause Disturbances That Christ's Example is no Law in this case otherwise the whole Church is in an Error to enjoyn the receiving the Eucharist fasting which the Apostles first received after Supper but that since it seemed good to the Holy Ghost out of reverence to so great a Sacrament that the Body of Jesus Christ should be received into Christian 's Mouths before any other Meat and therefore this Custom is observed throughout the World And yet some others believing upon good Grounds That for a more exact Commemoration of Christ's Death it was convenient to offer and receive once a Year upon Holy Thursday after Eating This Custom can no more be Condemned than that of Bathing upon that Day neither are they to blame that Fast and Bathe not wherefore the Sacrifice is offered twice once in the Morning for these last and once in the Evening for the first In the Second Letter to Januarius which is the 5â—th St. Augustin goeth on to treat of the Ceremonies of the Church Shewing Why Easter is always celebrated after the Fourteenth Day of the Moon in March Why Christ would rise again the Third Day and the next Day after the Sabbath What signifieth the Day of Christ's Crucifixion and that in which his Body remained in the Grave and that of his Resurrection Why Lent is kept before the Resurrection Why the Holy Ghost came down the Fiftieth Day after the Resurrection with many other things whereof he gives Mystical Reasons very edifying and very proper to shew how both our Saviour's Death and Resurrection ought to operate upon us He adds several things concerning the Ceremonies of the Church He observes That Lent is kept throughout the whole Church as well as the Solemnity of the Holy Days which were designed for those that are newly Baptized That the Custom of Singing Hallelujah from Easter to Whitsuntide is not general because though it is Sung every where at that time yet in some Churches it is Sung at other times also As to the Praying Standing at the same time he durst not affirm it to be an universal Custom The Washing of Feet was not constantly used every where He approves of Singing in the Church though it was not universally established He Condemns those that introduce new Customs if they are useless and deolares how much he is troubled to see those Wholesome Things neglected which the Church prescribes and that all is full of Humane Institutions He affirms That endeavour should be used to abolish all sorts of things which are neither Expressed in Scripture nor Enjoined by Councils nor Confirmed by the universal Practice of the Church but are done after different manners according to the difference of
That he was ready to be Judged by a Council of Bishops and that in the presence of the most Illustrious Magistrates The Enemies of Theodoret were not satisfied to have accused his Behaviour but they would render his Faith suspected and to this end published in Alexandria that he taught that there were Two Sons of God This obliged him to write his Eighty Second Letter to Eusebius Bishop of Ancyra wherein he declares that he was so far from that Errour that when he discovered some of the Fathers of the Nicene Council to incline to a Division of the Two Natures he was much troubled because he knew that the excessive use they made of it had given occasion to that Errour And for fear addeth he that it should be thought that it is fear which makes me now speak in this manner let those who would inform themselves fully of my Opinion read the Works which I have composed either before the Council of Ephesus or within these Twelve Years last past which if they examine and judge of my Opinions by them they will find that I have no other The Accusation which Theodoret endeavours to clear himself of in this Letter was greedily received by Dioscorus Bishop of Alexandria who besides the old Controversie of the Aegyptians had another private Quarrel with Theodoret about the Jurisdiction of the Bishop of Alexandria He wrote to Domnus who had succeeded John in the See of Antioch that it was told him that Theodoret Preaching publickly at Antioch had divided the Person of Jesus Christ into Two Theodoret having seen this Letter which was given to him in the Seventh Year of the Pontificate of Domnus in 447 he wrote the Eighty Third Letter to Dioscorus wherein he complains that Dioscorus had given Credit to the Testimony of a few Persons so easily He opposes to their Testimony the infinite number of those who had heard the Sermons which he Preached at Antioch in Twenty Six Years time under Three Arch-bishops without incurring blame from any person for that matter He professes to follow the judgment of the Fathers to defend the Doctrine of the Nicene Council and to acknowledge but One Jesus Christ the Son of God as he did confess but One Father and One Holy Ghost He proves this Truth likewise and shews That tho' there are Two Natures in Jesus Christ there is nevertheless but One Jesus Christ to whom the Proprieties of the Two Natures agree He adds That he hath taken this Doctrine out of the Writings of S. Alexander S. Athanasius and S. Basil and that his Writings make it appear that he made use of the Books of Theophilus and S. Cyril to confute the Errours of those that say That One of the Two Natures hath been changed into the other That he hath written to S. Cyril and that that Saint received his Letters That he hath read and admired his Books against Julian That he wrote to him upon that Subject and that he yet hath the Answer which he made S. Cyril He then desires Dioscorus not to harken to his Calumniators nor to reject him from his Communion and after he hath Cited his Books as Authentick Witnesses of the Purity of his Faith he concludes with this Protestation If any one refuseth to confess that the Blessed Virgin is the Mother of God or says that Jesus Christ our Lord is but a mere Man or divides him into Two he who is the only Son of God and the first Born of every Creature Let him lose all the hope which he hath in God Altho' Theodoret seemed to have fully justified himself by this Letter nevertheless Dioscorus gave not over his Enterprize and instead of rejecting the Calumnies which were so ill grounded he called together his Accusers caused them publickly to pronounce him Accursed and did the same himself When Theodoret heard it he implored the help of other Bishops but particularly Flavian Bishop of Constantinople The Letter which he wrote to him is the Eighty Sixth After he hath related the Attempt of Dioscorus he says that he heard that that Bishop of Alexandria had sent some of his Bishops to Constantinople hoping to raise great Commotions against him but he put his Confidence chiefly in God since he is Assaulted upon the account of the true Faith and next in the protection of Flavian whom he prays to maintain the Orthodox Faith and vindicate the Canons which were slighted For saith he the Fathers of the Council held at Constantinople following the determination of the Nicene Council have distinguished the bounds of Diocesses expresly forbidding the Bishops of one Diocess to eńcroach upon the Rights of another They ordered the Bishop of Alexandria not to concern himself but in Aegypt only and have left to others the Government of their own Diocesses But Dioscorus contemning these Laws boasts that his See is S. Mark 's that he may assume the Rights that do not belong to him We might oppose to him that the Church of Antioch was the See of S. Peter the Prince and Head of the Apostles But we do not regard the Dignity of the See we know and keep within the bounds of Humility which the Apostles have taught us Theodoret says further to engage Flavian on his side that Dioscorus had hated him ever since he consented to the Rules made in the time of Proclus in favour of the See of Constantinople He wrote also Letters to Domnus Bishop of Antioch to the Bishops of Cilicia and to many Officers of the Emperour's Court whom he fills with Complaints We may see upon this subject the Eighty Third Letter and the following to the One Hundred and Tenth But all his endeavours were to no purpose he became every Day more and more odious to the Emperour and the main thing that was sought was an occasion to ruin him This was thought a very fit One to Depose Irenaeus whom he had Ordain'd Bishop of Phoenicia Two Faults were found with that Ordination The first was That Irenaeus was a Nestorian and did not believe that the Virgin ought to be called the Mother of God The other was That he had been Twice Married The Emperour wrote to Domnus to Depose him Theodoret tells him in his Hundred and Tenth Letter that he could not do it without an Offence against God because he had Ordained him pursuant to the Declaration of the Bishops of Phoenicia who had judged him worthy to be a Bishop for his rare Vertues and as to that charge That he had been Twice Married he had passed by the ordinary Rules according to the Example of Alexander Bishop of Antioch who with Acacius Bishop of Beraea had Ordain'd Diogenes a Man Twice Married and of Prailus Bishop of Jerusalem who also had Ordain'd Domnus Bishop of Caesarea altho' he was Twice Married That in fine Proclus had approved the Ordination of Irenaeus and the Bishops of Pontus Palaestine and Cappadocia had acknowledged him and that no Man had ever called in Question
Life being understood Spiritually This Author dy'd three Years since under the Empire of Zeno. Zeno ended in 490. Gennadius wrote in 493. There is in the Bibliothecâ Patrum Tom. 8. a Commentary upon St. Paul's Epistles which bears the Name of Theodulus but it can't be his because it speaks of Aecumenius and Photius who lived a long time after It is an Abridgment of Aecumenius's Catena EUGENIUS EUgenius Bishop of Carthage and Confessor being summoned by Hunnericus King of the Vandals to explain the Faith of the Church and the true signification of the Word Consubstantial Eugenius made a Treatise of the Faith approved by all the Bishops and all the Orthodox Confessors of Africa Mauritania Sardinia and Corsica in which he confirms the true Faith not only by the Authorities of the Scripture but also by several passages of the Fathers This Book was presented by his Fellow Bishop when he was in Banishment because he had so freely confessed the Faith as a Good Pastor He left behind him some Letters to his Flock to strengthen them in the Faith into which they were Baptized He also sent in Writing the disputes which he had had with the Arian Bishop by Proxie and conveyed them to Hunnericus by the Steward of his Houshold He also offered a Petition in form of an Apology to that Prince endeavouring to obtain Peace for the Christians He is said to be yet alive and to continue his Service to the Church by confirming the Faithful The Treatise of Eugenius to Hunnericus is found in the third Book of the History of Victor Vitensis as also in Tom. 4. of the Councils and in Biblioth Patr. Tom. 8. and Gregory in his second Book of his History of France recites one of his Letters written to the Church of Carthage CEREALIS CErealis an African * Episcopus Castulensis vel Castello ripensis C. Bishop being required by Maximinian a Bishop of the Arians in Africk to explain and confirm the Catholick Faith by a few Texts of Holy Scripture Cerealis having implored the Divine Assistance gave a Satisfactory Answer to his Demand by propounding a clear proof of the Faith of the Church not only in a few Texts of Scripture as Maximinian had demanded of him but also in a greater number taken out of the Old and New Testament and made one Book of them This Writing is in the Biblioth Patr. Tom. 8. and in the Haeresiologia Printed at Basil in 1556. SERVUS DEI. THe Bishop Servus Dei hath Written against those that say That Jesus Christ did not see his Father in this Life with his bodily Eyes until after his Resurrection from the Dead and Ascension Servus Dei when he was translated into the Glory of his Father and that that Vision was the Reward of his Sufferings He shews I say against these Opinions as well by Testimonies of Holy Scripture as by Rational Argument That our Lord Jesus Christ did always see the Father and Holy Spirit with his bodily Eyes from the very time of his Conception by the Holy Ghost and Birth of â—…e Virgin and that this Priviledge was granted him upon the account of the intimate Union that 〈◊〉 was between the Humane and Divine Nature This is all Gennadius saith of this Author Thâ— Common Opinion of Divines is That the Humane Nature of Jesus Christ did always enjoy 〈◊〉 clear Vision of God which they call the Beatifick Vision but they do not believe that he saw 〈◊〉 with his bodily Eyes The Vision of God is Spiritual in which the bodily Eyes have no share It is also Question'd whether they may not be able to do it thro' the infinite power of God If 〈◊〉 Author believed that Jesus Christ saw the Divine Nature with his bodily Eyes he must be very gross in his conceptions Saint Austin had confuted him long before but it may be he will say as the Schoolmen do and understand by the Bodily Eyes the Humane intellectual faculty in Jesus Câ—â—ist IDACIUS IDacius of Lanâ—ecum in Gallâ—â—ia Bishop of Augusti-Lucus a Of Augusti-Lueus He observes in the Preface that he was boâ—n ex Leonicâ Civitate and was Bishop in â—â—llicia and says likewise That he was preferred to tâ—… dignity in the third year of Valâ—â—tinian III. but doth not tell us of what City They who speak of him have supposed that he was Bishop of the same City where he was born but what he notes upon the 310 Olympiad that he was taken in the Church which he had called aquae Flaviensis when Augusti-Lucus was pillaged shews that he was Bishop of that City for Aquae Flâ—viae is not a Bishoprick but a Church subject to Augusti-Lucus Saint Leo speaks of this Bishop in his Letter to Turribius or rather to the Synod of Gallicia heretofore the 93 now the 15th and he gives him an Answer in the following Letter the Metropolis of the same Province hath made a Chronicle in which he continues St. Jeromes to his own time It beginâ— at the alias Hidatius first Year of Theodosâ—us the Great and ends at the Eleventh Year of the Reign of Leâ— and contains the History or rather a Chronicle of 86 Years from the Year 381 to 467. To the Year 437 it is made up of the Writings and Histories of others but from that time of his own observations In this Chronicle he sets down the most considerable Events of the Empire the Years and Alterations of the Emperors the Names and Years of the Popedom of the Bishop of Rome and partâ—…larly the Ecclesâ—astical and Profane History of his own Country He makes use of three Epochâ—'s The first is of the Years of the World according to Eusebius the Second is the Spanish Aera which begins 37 Years before the Nativity of Christ and the last is of the Olmpiads which he brings lower than Socrates who makes them to end in 440. We may see there the Years of the Empâ—â—â—â—s This Chronicle is in a rough and barbarous stile but easie enough to be understood Canaâ—… and Scaliger had Printed some fragments of it but F. Sirmondus hath Published it entire in 1619 〈◊〉 at Parit out of a MS. in the Jesuits Library of the College of Clermont which came from 〈◊〉 It had been already Printed at Rome before him since 't is inserted in Eusebius's Chronicon 〈◊〉 Sirmondus found in the same MS a very exact Computation of Years by the Consuls which begins with the Year 269 and ends at 423. It is thought to belong to the same Idacius not only because it is in the same MS but because they are very like to one another in style and Chronology F. Labbe hath also Published the same since under the name of Idacius but much enlarged for they begin at the Consulship of Brutus and Collatinus which was in the 245 Year from the builing of Roâ—â— and ends in the second Consulship of Anthemius that is to say at the Year 468 where also
notice of it and being Summoned to it as other Bishops were nominated 3 Legats to send into the East Julius Bishop of Putebli Renatus a Priest and Hilarius a Deacon with Dulcitius a Notary he gave them several Letters which are Dated June 13. The first was that famous Letter directed to Flavian in which he Explains with so much Accuracy the Mystery of the Incarnation In it he distinguishes two Births of the Son of God and Ep. 24. two Natures in Jesus Christ whose Properties subsist distinctly although they be united in one and the same Person He maintains that the Word hath assumed our Nature and all the Properties of it Sin only excepted In it he proves that he hath a true Flesh like ours He rejects the Confession of Faith made by Eutyches because says he 't is absurd to say That the Son in the Incarnation is of two Natures and impious to maintain That after the Incarnation he hath but one He acknowledges that he was justly Condemned and yet was willing to shew him some Mercy if he would confess his fault and eondemn viva voce and in Writing the Errors which he had published The second was written to Julian Bishop of Coos who had been present at the Judgment given Ep. 25. against Eutyches and had written about it to S. Leo. In it he speaks passionately against Eutyches calling him an Impudent Old man he accuses him for reviving the Errors of Valentinus Apollinaris and Manichaeus He proves that there is no change nor a confusion made in the two Natures in Jesus Christ. He observes that it follows from Eutyches's Confession of Faith that the Soul of Jesus Christ was united with the Godhead before it assumed a Body in the Womb of the Virgin Mary and that the Body of Jesus Christ was created out of Nothing Lastly He maintains against Eutyches That although Jesus Christ had some particular Privileges as to be Born and Conceived of a Virgin by the Power of the Holy Ghost and not to be subject to the motions of Concupiscence nor Sin yet he hath a Body and Soul of the same Nature with ours and endued with the same Properties The third is directed to Theodosius He tells him That he had sent his Legats to be present at Ep. 26. the Council in his stead which he had called at Ephesus and assure him at the same time that Eutyches was apparently in an Error The fourth Letter of the same Date is directed to the Empress Pulcheria He commendeth Ep. 27. her Zeal for the defence of the Faith explains the Mystery of the Incarnation to her condemns the obstinacy of Eutyches complains that the Emperor had appointed the Council upon a day too near because the Bishops of Italy had too little time from the 12th of May on which they received the News of it to the 1st of August which was the day appointed for the Meeting of the Synod at Ephesus to prepare for and finish such a Journey Tâ—at the Emperor had thought that he ought to be present in Person but although he had had some President for it which he had not the present Conjuncture will not permit him to leave Rome Lastly He shews of what Importance this Question was and prays him to take care that Eutyches's Impiety be Condemned by pardoning him if he Recant it The fifth Letter of S. Leo is directed to the Abbots of Constantinople he tells them that he Ep. 28. condemns the Errors of Eutyches and hoped that he would acknowledge it The sixth is directed to the Council it self In it he opposes Eutyches by the Confession of Ep. 29. S. Peter who acknowledged that Jesus Christ was the Christ the Son of the Living God He exhorts the Fathers of the Council to suppress the Error and to reduce those that are in it There are also two Letters of the same date of which one is addressed to Pulcheria the other Ep. 30 31 32 33. to Julian of Coos as also another to Flavian dated June 17 and another June 20 to Theodosius He repeats the same things in them The Emperor Theodosius also wrote several Letters about the Council The first is about the Calling of it dated May 30 directed to the Patriarchs and Exarchs in which he orders them to be at Ephesus Aug. 1. with the Metropolitans and so many of the Bishops of their Jurisdiction as they would choose except Theodoret who was Prohibited to come thither unless the Council should Summon him The second is a private Letter to Dioscorus dated May 15 in which he gives him Notice That he would have the Abbot Barsumas present at the Council as a Deputy for the Eastern Abbots who complained that they were used hardly by their Bishops who were favourers of Nestorius's Party The third is an Order to Barsumas to be present at the Council It is dated the day before the former Letter The fourth is an Order directed to Elpidius to come to the Council with Eulogius a Tribune and Notary to prevent that there be no Tumults there In it he Orders that the Bishops who have been Judges of Eutyches should be present at it but have no power to Consult nor right to Vote but shall wait upon the Judgment of the other Bishops because they Re-examine what they have Judged He forbids them to meddle with any Civil Affairs least that which concerns the Faith be not throughly decided The fifth is an Order to the Proconsul of Asia to afford Elpidius all necessary Assistance The sixth is a Letter to the Bishops of the Council in which he tells them That he wished that they had had no cause of going from their Churches and leaving their Ministerial Functions and to spare themselves the trouble of so long a Voyage but Flavian having moved a Question concerning the Faith by accusing the Abbot Eutyches after he had done what he could to appease the Contest but to no purpose by perswading Flavian to keep close to the Nicene Creed he thought that there was no other way to decide this Question but by assembling a Council that they might examine all that had passed utterly extirpate the Error and expel all those out of the Church who would revive the Heresie of Nestorius The seventh is a private Letter to Dioscorus in which he gives him the Precedence of the Bishops and the Chief Authority in the Council not only upon the Account of Theodoret whom he commanded to be Excluded out of it but upon the Account of some other Bishops whom he suspected to favour the Sentiments of Nestorius He takes notice also that he was perswaded that Iuvenal Bishop of Jerusalem and Thalassius Bishop of Caesarea in Cappadocia and the other Orthodox Bishops would join with him and he was unwilling that they who would add or change any thing that had been Established at Nice or Ephesus should have any Authority in this Synod It is easie to perceive by these Letters
this Error but the Maintainer thereof having abjur'd it in a Council held by the Arch-bishop of Rheims in his Province he left the Work imperfect yet compleated it afterward in England being there inform'd that he who broach'd this Error persisted therein and declar'd that he abjur'd it only for fear of being Assassinated by the People St. Anselm at first lays down for a Maxim That we ought not to argue against that which the Church believes nor against that which Faith Teaches us and that we ought not to Reject that which we cannot Comprehend but that we ought to acknowledge that there are many things which are above our Understanding Afterward he relates Roscelin's Proposition expressed in these Terms If the three Divine Persons be one and the same Thing and not three Things consider'd every one apart as three Angels or three Souls nevertheless in such a manner that they are the same Thing in Will and Power it follows That the Father and the Holy Ghost were Incarnate with the Son St. Anselm declares that this Man admits three Gods or else that he does not know what he says He asks him what he means by three Things and acknowledges that in one sence it may be said That the three Persons of the Trinity are three Things if their Relation one to another be understood by that Term but that it cannot be so said if their Substance be understood which seems to be Roscelin's meaning since he says That they are Three distinct Things as three Souls and three Angels He confutes this Opinion and shews that the distinction of the Persons is sufficient to the end that it may be said That the Son is Incarnate without inferring That the Father and the Holy Ghost are so Afterward he resolves this Question Why the Son was Incarnate rather than the Father or the Holy Ghost shews that there is but one Person and two Natures in Jesus Christ and explains the Procession of the Divine Persons The Treatise of the Procession of the Holy Ghost against the Greeks is no less Theological than the former For the Arch-bishop proves therein That the Holy Ghost proceeds from the Son as well as from the Father and discusses the principal Questions relating to his Procession His Treatise of the Fall of the Devil is written in form of a Dialogue and the Subject of it is less obscure He shews That altho' the Good Angels receiv'd from God all the Good that was done by them and even the Gift of Perseverance yet it cannot be said That the Bad did not persevere because God deny'd them that Gift but because they would not persevere That the Good Angels were in a capacity of Sinning as well as the Bad but that having freely preferr'd Righteousness to Unrighteousness they had as a recompence the assurance of never swerving from the former And that the Bad on the contrary having voluntarily fallen from Righteousness lost for ever the Good which they had and put themselves out of a Capacity of ever becoming Righteous Afterward he treats of the nature of Evil and proves that it consists only in a privation of Good and debates some other subtil Questions The Treatise which shews Why God was made Man Discovers its Subject in the very Title and is more particularly explain'd in the Preface This Treatise says he is divided into two Books the first of which contains the Objections rais'd by the Infidels who imagine it to be contrary to Reason That a God should become Man with the Answers of the Faithful to their Arguments and it is shewn therein That 't is impossible for any Man to be Sav'd without the Mediation of a God Incarnate In the second Book 't is prov'd That Humane Nature is design'd to enjoy everlasting Life both in respect of the Soul and of the Body and that this advantage cannot be obtain'd but by the means of a God-Man The Treatise of Original Sin was compos'd immediately after the preceeding and in it are discuss'd many Questions about the nature of Sin and the manner how it is communicated to all the Posterity of Adam The Treatise of Truth of the Will and of Liberty contains variety of Metaphysical Principles concerning those Matters to explain their Nature and Kinds These Discourses are written in form of Dialogues as well as the preceeding In the following Treatise he enquires into the means of reconciling Free-will with Fore-knowledge Predestination and Grace As for Fore-knowledge and Predestination all his Discourse on those Matters is rambling and in some places very obscure The Subject of the Three next Treatises is less intricate and the first of them Dedicated to Valeran Bishop of Naumburg is about the use of Unleavened Bread in which the Author maintains against the Greeks that altho' the Eucharist may be administred with Unleavened and Leavened Bread yet 't is most expedient to make use of the former The second is a Letter written by the said Valeran complaining of the great number of Ceremonies used in the administration of the Sacraments and entreating St. Anselm to resolve this Question viz. Why the sign of the Cross is made on the Bread and on the Chalice and why the Chalice is usually cover'd with a Vail or †A Squâ—re Past-board cover'd with fine Linnen Pale before the Consecration In the end he gives him to understand that he was reconcil'd with Pope Paschal II. St. Anselm returns him an Answer in the following Treatise That the variety of Customs and Ceremonies does not hinder the Unity of the Faith and alledges certain Mystical Reasons for making the sign of the Cross on the Host and on the Chalice and for covering the latter with a Vail To these Treatises is annex'd another small Tract in which he asserts That Clergy-men who make Confession of Sins of the Flesh committed privately may be re-establish'd in the Functions of their Order after having done Pennance This Piece is only an extract of St. Anselm's Letter to the Abbot William In the Treatise of Marriages forbidden between near Relations he enquires into the Reasons of that Prohibition which he extends only to the sixth degree of Consanguinity There is nothing relating to Divinity in his Treatise of the Grammarian In that of the Will of God being the last of the Dogmatical of which the first Part of his Works is compos'd he explains the different Senses in which the Term of the Will of God is taken and the different kinds of Wills that may be distinguish'd in him To these Works is to be added a Treatise of Peace and Concord which is inserted in the end of the Volume a Piece that is well worthy of St. Anselm and which is altogether written in his Style The second Part of the Works of this learned Prelat contains the Paraenetick and Ascetick Treatises viz. 1. Sixteen Homelies the First of which is on the 24th Chapter of Ecclesiastes and the others on divers Gospels Indeed the first is only
first they were not consign'd to such Persons to the end that they might make any Advantage of them but that they might be re-established and improv'd Afterwards Covetousness being cloked with this specious Shew the Emperors and Patriarchs began to grant Monasteries and Hospitals to Laicks to gain profit by them The Patriarch Sisinnius oppos'd this Abuse which prevail'd from time to time and which is at present so great that almost all the Monasteries of Monks and Nuns are in the possession of Lay-men nay even of those that are married The Patriarch of Antioch condemns the said Custom in the remaining Part of this Treatise alledging the following Reasons viz. 1. That the very Title of Donation imports a kind of Blasphemy in regard that a Monastery or Church which bears the Name of our Saviour of the Virgin Mary or of the Saints is given to a meer Man 2. That the Donor has no Propriety in such Possessions 3. That the Monasteries are Places of Retreat for Persons who are desirous to serve God where his Praises are sung and the Revenues of which are appointed for the maintenance of the Saints and of the Poor 4. That the Government of the Church is subverted by such irregular Proceedings when Secular Persons are substituted in the room of Monks 5. That Monasteries which are thus made over to Lay-men are soon ruin'd or demolished and that under Pretence of enfranchising them under the protection of some Lord they are made subject to the Jurisdiction of such as are ready to pillage and ruin them treating the Priors and Monks as Slaves and allowing them only a very small Portion of the Revenues and that too grudgingly and as it were out of â—ure Charity Besides that these Patrons cannot be perswaded to keep their Monasteries in repair nor to give Alms neither do they take care that Divine Service be celebrated therein nor that a regular Course of Discipline be duly observ'd But on the contrary they apply the Revenues altogether to prophane Uses That without having any regard to the Monastick Rules and Constitutions which import that whoever presents himself in order to be admitted to the Profession shall undergo a Probation of Three Years they usually nominate Monks at their Pleasure and enjoin the Priors to admit them by vertue of their Mandamus Lastly that the Monks who are placed there after so irregular a manner generally make no scruple to live as dissolutely eating Flesh inordinately committing Outrages upon the Laicks setting forth publick Shews driving Trades haunting Ale-houses or Taverns and making their Monasteries common Receptacles for all sorts of Secular Persons 6. That greater Disorders were occasion'd on that account in the Convents of Nuns the Ladies to whom they are consign'd often usurping their Revenues That they take up their abode and cause Houses to be built within the Bounds of the Monasteries and that they introduce Secular Persons and entirely subvert the Monastick Discipline From all these Arguments he concludes that it is a very high Misdemeanour and a kind of Impiety equal to Heresy to put Monasteries into the hands of Laicks and that 't is a mortal Sin for such Persons to take possession of them and that they who die in that State without doing Pennance for their Offence which frequently happens incur Damnation The Name of Charistochairi was then usually impos'd among the Greeks on those Lay-men who had any Abbeys consign'd to them Theodorus Balsamon in his Remarks on the 13th Canon of the Seventh Synod and Matthaeus Blastares are of a different Opinion from this Author and approve the Donations of Monasteries which are made by Bishops provided they be done on good Grounds There are extant Two Homilies of GERMANUS Patriarch of Constantinople viz. one published by Gretser on the restauration of Image-worship under the Empress Irene an annual Commemoration Germanus Patriarch of Constantinople Arsenius Andronicus Camaterus of which was made on the First Sunday in Lent and the other by Father Combefis on the Burial of the Body of Jesus Christ. Arsenius a Monk of Mount Athos compos'd in the Year 1150. a compendious Collection of Canons which is inserted in M. Justel's Library of the Ancient Canon Law ANDRONICUS CAMATERUS Governour of the City of Constantinople and the Kinsman of the Emperor Manuel Comnenus wrote at the same time a Treatise against the Latins in form of a Dialogue between the Emperor Manuel and certain Cardinals of Rome concerning the Procession of the Holy Ghost This Book was afterwards refuted by Veccus Andronicus is also the Author of another Tract written by way of Conference between the same Emperor and Peter Patriarch of the Armenians and of a Treatise of the Two Natures in Jesus Christ. These Works are not as yet printed but 't is reported that they are in the Library of Bavaria GEORGE Archbishop of Corfu was sent into Italy by the Emperor Manuel Comnenus to assist in a Council held at Rome but he did not pass beyond Brundusium where he fell sick However George Archbishop of Corfu being recall'd by the Emperor he was present in a Patriarchal Council conven'd at Constantinople He wrote a Treatise of Purgatory and another against the Latins in vindication of the use of leaven'd Bread in the Eucharist Allatius makes mention of both these Works which are in Manuscript in the Library of Barberino Baronius has also published in Latin a Monodia compos'd by this Archbishop in honour of the Abbot Nectarius with several Letters in his Annals ANTONIUS sir-nam'd MELISSUS by reason of his singular Eloquence a Greek Monk Antonius Melitius apparently liv'd in this Century He compil'd a Collection of Common Places or Maxims taken out of the Writings of the Greek Fathers on the Vertues and Vices which are divided into Two Books and were printed in Greek and Latin at Basil A. D. 1546. as also at Geneva in 1609. and in Latin at Paris in 1575. and 1589. They are likewise inserted in Latin in the Bibliotheca Patrum BASIL OF ACRIS Archbishop of Thessalonica being importun'd by Arian IV. to come to an Basil of Acris Arch-bishop of Thessalonica Accommodation with the Church of Rome wrote a Letter to that Pope to shew that the Greek Church is not Schismatical and that the Roman is not superiour to it Baronius published this Letter with that of Adrian in Anno 1155. of his Annals It is also extant but somewhat different in Greek and Latin in the Collection of the Greek and Roman Law with an Answer by the same Archbishop to certain Questions about Marriage LUCAS sir-nam'd CHRYSOBERGIUS promoted to the Patriarchal See of Constantinople A. D. 1148. or 1155. held a Council in that City in 1166. and died the Year following In the Lucas Chrysobergius Patriarch of Constantinople Collection of the Greek and Roman Laws are contain'd Thirteen Statutes by this Patriarch relating to Ecclesiastical Matters among others one to prohibit Marriages between Relations to the
Seventh Degree of Consanguinity another against Clerks who intermeddle with Secular Affairs as also to forbid the performing of rash Oaths with a Discourse about the Baptism of Captive Children MICHAEL OF THESSALONICA Master of the Rhetoricians and principal Defender of Michael of Thessalonica the Church of Constantinople being condemn'd in the Year 1160. for maintaining the Heresy of the Bogomiles retracted his Errors and made a Confession of Faith referr'd to by Allatius in the Second Tome of his Concordia Ecclesiae Orientalis Occidentalis L. 2. c. 12. ALEXIS ARISTENES Oeconomus or Steward of the Church of Constantinople assisted in a Alexis Aristenes Steward of the Church of Constantinople Simeon Logotheta Joannes Cinnamus Council held in that City A. D. 1166. and there cited the 37th Canon of the Council in Trullo against Nicephorus Patriarch of Jerusalem He wrote Annotations on a Collection of Canons printed in Dr. Beverege's Pandects SIMEON LOGOTHETA who liv'd at the same time in like manner compos'd Notes on the same Collection of Canons but they are lost He is also reputed to be the Author of a Piece concerning the Creation of the World a Manuscript Copy of which M. du Cange had in his possession JOANNES CINNAMUS sir-nam'd the Grammarian Secretary to the Emperor Manuel Comnenus under whom he likewise serv'd in the Army compos'd a History of the Reigns of the Two Emperors nam'd Comneni viz. John and Manuel from the Year 1118. to 1176. Leo Allatius gives us this Character of the Author His Style is fine says he although he often makes use of foreign Terms and Figures taken out of the Sophisters Store-house his Periods are concise and full but the new Method of their Composition renders them somewhat harsh and obscure This Author every where affects to imitate Procopius and highly extols Manuel Comnenus He was still living when Andronicus Comnenus usurped the Imperial Throne by causing Alexis to be put to death His History divided into Four Books was published in Greek and Latin by Cornelius Tollius and printed at Utrecht A. D. 1652. M. du Cange in like manner caus'd it to be printed at the Louvre divided into Six Books and illustrated with Annotations THEORIANUS was sent into Armenia by Manuel Comnenus to endeavour to procure a re-union Theorianus between that and the Greek Church Upon his Arrival there May 15. 1170. he acquainted Nausesius their Patriarch with the Design of his Embassy and deliver'd to him the Emperor's Letter The Patriarch receiv'd it with due Acknowledgments of his Imperial Majesty's Favour and agree'd to enter into Conference with Theorianus about the Opinions and Customs in which the Armenians differ'd from the Greeks Their First Conferences were concerning the Error of the Armenians with respect to our Saviour's Incarnation Theorianus endeavour'd to convince them by a great number of Testimonies of the Fathers that there were Two Natures in Jesus Christ and after having discoursed largely of that Doctrine he discussed the other Questions of less Consequence which were in debate between the Greeks and Armenians relating to the Festival of of Christmas-day the Trisagion the Confection of consecrated Oils with Olives and not with Rape-seed and the Custom of singing the Divine Office without the Church which was disapproved by the Greeks Theorianus vindicated the Practice of the later in those Points and oblig'd the Armenian Patriarch to acknowledge that they were not blame-worthy and that these different Customs ought not to be insisted on provided they were agree'd as to the same matters of Faith In order to fix his Judgment Theorianus produc'd the Decree of the Fourth General Council and shew'd that it was conformable to St. Cyril's Doctrine The Armenian Patriarch approv'd it and engag'd to use his utmost endeavours to get the consent of those of his Nation and to cause the Bishops to sign a Confession of Faith by virtue of which they should acknowledge the Council of Chalcedon and anathematize Eutychius Dioscorus Severus Timotheus Aelurus and other Adversaries of that Council and lastly for that his part he wou'd always adhere to the Faith of the Greek Church and continue in its Communion Theorianus wrote with his own hand a faithful Relation of these Conferences and of every thing that was said and propos'd on both sides He solidly confutes and in a very methodical manner the Error of the Monophysites and discourses with a great deal of moderation of those Points that relate to the different Customs in use among the Armenians and Greeks This Work was published by Lewenclavius and printed at Basil A. D. 1578. as also afterwards in the Greek and Latin Edition of the Bibliotheca Patrum by Fronto Ducaeus HUGO ETHERIANUS flourished at the same time and under the same Emperor Manuel Hugo Etherianus being a Native of Tuscany from whence he passed to Constantinople and resided in the Court of that Emperor who had a very great respect for him However he did not forbear to write a Treatise in vindication of the Latins against the Greeks in which he proves that the Holy Ghost proceeds both from the Father and the Son It is divided into Three Books and dedicated to Pope Alexander III. He is also the Author of another Piece concerning the State of the Soul separated from the Body in which he treats of the Original and Nature of the Soul of its Union with the Body and Separation from it of its Sentiments and Functions in the future State of the Resurrection of the Body and of the Day of Judgment These Works were printed at Basil A. D. 1543. and are also contain'd in the Bibliotheca Patrum NICEPHORUS BRYENNIUS a Macedonian the Grand-son of that Nicephorus whose Nicephorus Bryennius Eyes the Emperor Nicephorus Botaniata caus'd to be put out for aspiring to the Empire and the Son-in-Law of Alexis Conmenus had the greatest share in the Administration of State-Affairs under that Emperor He improv'd his Skill in Politicks by an assiduous application to the Study of the Liberal Sciences and has left us a Byzantine History from the Year 1057. to 1081. which was printed in Greek with Father Poussin's Version and Notes at Paris A D. 1661. and with those of M. du Cange at the end of Cinnamus in the Volume of the Byzantine History set forth in 1670. In the same Place is likewise to be found the Alexias of ANNA COMNENA the Wife of Nicephorus Anna Comnena and the Daughter of the said Emperor Alexis Comnenus she relates therein the History of her Father's eign from the Year 1069. to 1118. All Learned Men generally give great Encomiums of this Work by reason of its elegancy and extol the Genius and Learning of that Princess The Alexias is divided into Fifteen Books the Eight first of these were published in Greek with Hoeschelius's Version and Notes at Augsburg A. D. 1610. and the entire Work was afterwards printed with the Translation and Notes of the same Author at
Vertues and of the Commandments of God which must be observ'd for the attaining to Salvation The Fourth and last Book contains Matters relating to the Signs or Sacraments of the Church except the Seven last Sections in which he treats of the Resurrection of the last Judgment and of the future State In the First Section of the First Book he examines what are the Things which ought to be enjoy'd and what are those that are only to be us'd as also what it is to enjoy and use Things â—ho are the Persons capable of enjoying and using them and by what means both the one and the other is done Then he proceeds to resolve these Questions according to the Maxims of St. Augustin who maintains that we ought to enjoy God alone that is to say we ought only to adhere to him as our ultimate End and to love him upon his own Account and that we ought not to set our Affections on the Creatures that is to say not to love them but for God's sake and not to adhere to them any farther than it seems good to the Will of God He proves in the Second Section the Mystery of the Holy Trinity by Passages taken out of the Old and New Testament In the Third he explains after what manner God may be known by the Creatures and brings Comparisons taken from the Creatures that may serve to give some Idea of the Mystery of the Trinity and insists more particularly on that of the Soul consisting of divers Faculties which are nothing but the Soul itself He observes at the same time that this Comparison is not alike in all Points and shews the Difference In the Fourth he discusses this Question Whether it may be said that God the Father is begotton himself or whether it ought to be said that he begot another God And concludes with St. Augustin that it ought to be affirm'd that God the Father begot another Person who is God and the same with him in Substance In the Fifth he examines another Question about the Generation of the Word viz. Whether it may be said that the Father begot the Divine Essence or the Divine Essence begot the Son or whether one Essence produced another or whether the Essence be neither produced nor producing He relates divers Passages of the Fathers concerning these Questions and maintains that it cannot be said that God the Father produced the Divine Essence or that the Essence produced the Son or that the Essence produced another Essence But that it must be expressed that the Father produced the Son and the Holy Ghost who are two Persons of the same Substance and of the same Essence with the Father In the Sixth he enquires Whether the Father begot the Son Volens aut Nolens as it is usually termed that is to say by Necessity or by his own Will He replies with St. Augustin that the Son of God was begotten according to Nature and not according to Will and that although God was willing to beget him yet his Generation is not an Effect of that Will In the Seventh he proposes another more subtil Question viz. Whether the Father were endu'd with a particular Will and Power to beget his Son If an Answer be made Affirmatively it then follows that the Father has a Power and Will which the Son has not in regard that the latter is neither able nor willing to beget He resolves this Difficulty by saying that Generation is not an Effect either of the Will or of the Power but of Nature and that is not a Thing Afterwards he explains in what Sense St. Augustin said that the Son had Power to beget that is to say that it is not by reason of Impotency that he did not beget In the Eighth Section he treats of the Nature Immutability and Purity of God He affirms that he is improperly call'd a Substance and that there is nothing in God that is not God himself In the Ninth he discourses of the Generation of the Son from Eternity In the Tenth he begins to treat of the Holy Ghost and shews in what Sense he is call'd Charity In the Eleventh he proves that he proceeds from the Father and the Son In the Twelfth he explains in what Sense it may be said that the Holy Ghost proceeds chiefly from the Father viz. in regard that the Son from whom he proceeds as well as from the Father receives his Nature from the Father He adds that in this Sense it is said that the Father sends the Holy Ghost by his Son In the Thirteenth he shews that human Understanding cannot comprehend the Reason of the Difference between the Generation of the Word and the Procession of the Holy Ghost and declares in what Sense the Holy Ghost may be said to be Ingenitus In the Fourteenth he treats particularly of the temporal Procession or Communication of the Holy Ghost and maintains that it is really imparted to Men and that Men though never so Holy cannot have power to confer it but only the Father and the Son He adds in the Fifteenth Section that the Holy Ghost likewise communicates himself and debates on that occasion divers Questions relating to the Mission of the Son The same Subject is continu'd in the Sixteenth Section In the Seventeenth the Author represents several Questions about the Mission of the Holy Ghost He explains in the Eighteenth in what Sense the Holy Ghost is call'd a Gift and how he is given to us In the Nineteenth he treats of the Equality of the Three Persons in the Holy Trinity and of their Union in the same Essence In the Twentieth he proves the Equality of Power among the Three Divine Persons In the Twenty first he shews in what Sense it may be said that the Father is God alone the Son God alone and the Holy Ghost God alone In the Twenty second he distinguishes the Terms that agree with the Three Persons in common and do not agree with any in particular as that of the Trinity Those that agree with every one of the Three Persons which express the absolute Attributes or relative to the Creatures as the being Infinite Almighty Creator c. And lastly those that agree with one Person but not with another as to be the Father to be Begotten to be Given c. He shews in the Twenty third that all the Terms relating to the Substance cannot be said in the Plural Number of the Three Persons of the Trinity but only in the Singular Thus it is not said The Father the Son and the Holy Ghost are Almighty although every one of these Persons is declar'd to be Almighty He excepts the word Person which cannot be said of the Three Divine Persons in the Singular Number but only in the Plural for it cannot be said that the Father the Son and the Holy Ghost are one Person but that they are Three Persons or according to the Greeks Three Hypostases In the Twenty fourth and in the
Errors in treating of the ineffable Mysteries of the Holy Trinity and of the Incarnation according to the uncertain Scholastick Method and Aristotle's Principles with which they were intoxicated There are indeed sufficient Grounds for this Censure on Three of these Authors but he had no reason to fall foul upon Peter Lombard whose Work is only a Collection of Passages of the Fathers in which Aristotle is not cited However it must be acknowledg'd that the Master of the Sentences as well as the others started a great number of Opinions that were not approv'd by the succeeding Divines and of which the Doctors of the Faculty at Paris made a Catalogue in the Twelfth Century under this Title Articles in which the Master of the Sentences is not generally follow'd CHAP. XVI Of the Commentaries on the holy Scripture compos'd in the Twelfth Century and of the Three famous Commentators Rupert Abbot of Duyts Hugh and Richard of St. Victor A New Method of commenting upon holy Scripture was likewise introduced in this Century A new Method of Commenting on holy Scripture The Ancient Fathers in their Commentaries on the sacred Books were wont to explain the Text either Literally or Allegorically in reference to the Instruction of the People and the Ecclesiastical Authors of the Eighth and Ninth Centuries who wrote on the Bible only made it their Business to compile or collect divers Commentaries of the Fathers of which they compos'd Catena's or continued Collections of Commentaries Some also then brought in the use of Glosses for the Explication of the Letter but in the Century we now speak of they began to explain holy Scripture almost after the same manner as they treated of Theological Matters that is to say according to the Principles of Logick discussing divers subtil Questions concerning the Doctrinal Points and producing a great number of Common Places This Method was follow'd by RUPERT Abbot of Duyts near Colen in his Commentaries on Rupert Abbot of Duyts the holy Scripture where he proposes to treat of the Holy Trinity and its Works and divides them into Three Parts the First of which is extended from the Creation of the World to the Fall of Adam the Second from the Fall to the Passion of Jesus Christ and the Third to the Day of the last Judgment The First Period of Time is appropriated to the Father the Second to the Son and the Third to the Holy Ghost The First Part contains Three Books of Commentaries on the Three first Chapters of Genesis The Second comptehends Six other Books on the Remainder of Genesis Four on Exodus Two on Leviticus as many on Numbers and Deuteronomy One on Joshua One on the Book of Judges One on some Places of the Books of Kings and Psalms One one Isaiah One on Jeremiah One on Ezekiel Two Books on Daniel Zachariah and Malachy One Book on the History of the Macchabees and another on some Places of the Four Gospels The Third Part relating to the Works of the Holy Ghost being divided into Nine Books is not a continued Commentary on any particular Book but on divers Passages of Scripture chosen by him with respect to the Matters of which he design'd to treat The Commentaries of this Author on the 12 lesser Prophets and on the Book of Canticles are more continual come nearer to the Form of Commentaries and recede less from the manner of Writing in use among the Ancients but they are extremely mystical and full of too subtil Reflections and of Remarks which have not all the Accuracy that might be expected The Thirteen Books of the Victory of the Word of God contain a great Number of Questions and Common Places on divers Passages of Scripture The Commentaries of the Glory and Dignity of the Son of God on St. Matthew and the Commentary on St. John's Gospel and his Revelation are very like those on the lesser Prophets The Treatise of the Glorification of the Trinity and of the Procession of the Holy Ghost divided into Nine Books contains the Explication of many Passages of Scripture that have some relation to the Questions which he proposes concerning the Three Divine Persons and more especially that of the Holy Ghost As for his Treatise of Divine Offices it is a Work of another Nature in which he treats of the Divine Service and of its Ceremonies and gives mystical Reasons of them He there seems to start a particular Notion concerning the Eucharist viz. That the Bread is made the Body of Jesus Christ by the Hypostatical Union with his Soul nevertheless some Authors have vindicated the Assertion and affirm that it may be explain'd in a good Sense but we shall not now examine this Question The most part of Rupert's Works are dedicated to Cuno Abbot of Siegberg and afterwards Bishop of Ratisbon to whom he was recommended by Berenger Abbot of St. Laurence at Liege in which last Monastery Rupert sometime resided in Quality of a Monk His Works were printed at Colen A. D. 1578. in Three Volumes and in Two at Paris in 1638. He himself gives us a Catalogue of them in the Preface to his Treatise of Divine Offices He there makes mention of all those that are still extant and we have every one of them except his Treatise of the Glorious King David of which he had then only compos'd Eleven Books There are Two sorts of Commentaries on the holy Scripture that bear the Name of HUGH OF Hugh of St. Victor St. VICTOR the former are certain Literal and Historical Annotations on the Text to which is prefix'd a Critical Preface concerning the sacred Writers and the Books written by them The others are Allegorical Commentaries intermixed with a great number of Questions and Common Places These last are call'd A Volume of Extracts and divided into XXIV Books The Ten first of these which are inserted in the Second Tome of the Works of Hugh of St. Victor contain general Remarks on the Arts and Sciences The Nine following which are in the first Tome comprehend variety of Allegories and Questions relating to the Histories of the sacred Books from the Creation of the World till the time of the Macchabees that is to say to all the Historical Books of the Bible The Tenth is a Collection of Moral Homilies on Ecclesiastes In the Four last are compris'd divers Questions relating to the Four Gospels To these are annexed to render the Work compleat Explications of the same Nature but more at large on all the Epistles of St. Paul These XXIV Books of Commentaries are attributed by Trithemius and several other Authors to Richard of St. Victor and the First Part is to be seen under his Name in a certain Manuscript very near his time which is extant in M. Colbert's Library some part of it is also printed among the Works of that Author However it is affirm'd by some Persons that this Work cannot belong either to Hugh or to Richard by reason that in the
St. Bernard Manuscript Works A Commentary on the 44th Psalm A Tract of the Seven Gifts of the Holy Ghost PETER the Venerable Abbot of Cluny Genuine Works still extant Letters A Treatise of the Divinity of JESUS CHRIST A Work against the Jews A Treatise against the Petrobusians Two Books of Miracles A Sermon on our Saviour's Transfiguration Divers Poetical Tracts The Statutes of his Order Works lost Five Books against the Alcoran Three Sermons GUERRIC Abbot of Igny Genuine Works Several Sermons PHILIP a Monk of Clairvaux A Genuine Work A Letter to Sampson Archbishop of Rheims SAMPSON Archbishop of Rheims Genuine Works Letters to Pope Innocent II. A Charter in favour of the Abbey of Clairvaux ROBERT PULLUS Cardinal A Genuine Work still extant A Book of Sentences Works lost A Commentary on the Book of Psalms A Commentary on the Revelation A Treatise of the Contempt of the World Four Books of the Speech of the Doctors A Book of Lessons Divers Sermons SUGER Abbot of St. Denis Genuine Works The Life of Lewes the Gross Several Letters GILLEBERT DE LA PORREE Bishop of Poitiers A Genuine Work HUGO METELLUS A Regular Canon of St. Leon at Toul Genuine Works A Letter concerning the Eucharist publish'd by F. Mabillon Two other Letters among those of St. Bernard And many other Manuscripts in the Library of the College of Clermont THOMAS Abbot of Maurigny A Genuine Work still extant A Letter to St. Bernard BERNARD a Monk of Cluny Genuine Works Three Books in Verse of the Contempt of the World ULGERUS Bishop of Anger 's Genuine Works A Letter to Pope Innocent II in favour of the Abbey of St. Mary de Roe A 〈…〉 Renâ—es ANTONIUS MEâ—â—â—SSUS 〈…〉 〈…〉 A Collection of 〈…〉 Maxims taken out of the 〈…〉 of the Fathers HERMAN Abbâ—â— of St. 〈◊〉 at Tournay Genuiâ—… Wâ—…ks A Relation of 〈…〉 of the Church of 〈…〉 Three 〈◊〉 of 〈…〉 of St. Mary at Laon. 〈…〉 A Treatise of tâ—… of Jesus Christ. 〈…〉 THIMO and 〈…〉 A Genâ—… Work â—…ll â—xtant The Life of St. Oâ—ho the Abostle of 〈…〉 ARCHARDUS a Monk of â—…aux A 〈…〉 Work The Life of St. 〈◊〉 Hâ—… of Troyes A 〈…〉 Wâ—… The Charter of â—onatioâ— to the Abbey of Clair â—â—ux EUGENIUS III. Pope Genuine Works Seventy Six Letters A Privilege in favour of 〈◊〉 Bishops of the Proâ—… of Bourâ—es Tâ—… to St. Bernard when resided in the 〈…〉 St Anastasius ANASTASIUS IV. Pope Genuine â—…ks Twelve Letters OTHO Bishop of Frisinghen Genuine Works A Chronological History divided into Eight Books Two Books of the Acts c. of Frederick Barbâ—rossa POTHO a Monk of â—… Genuine Works 〈…〉 Five Books of the State of the House of God A Treatise of the Grand â—…ce of Wisdom SERLO 〈…〉 Savigny A Manuscript Works A Treatise of the Lord's Prayer HUGH a Monk of Cluny Genuine Works A Letter concerning the Virtues of Hugh Abbot of Cluny The Life of the same Abbot 〈…〉 or Taranto â—…s Twenty Five Letters HUGH 〈…〉 Roan â—… Three 〈…〉 to his Clergy concerning the 〈…〉 time Two â—… NICOLAS a Monk of Clairvaux and 〈…〉 Genuine Works Divers Sermons Four 〈…〉 SIMâ—… of 〈◊〉 Gâ—… Wâ—… The History of Engâ—… copy'd out of Tâ—… and continu'd to the Year 1154. The 〈…〉 Denmark A Letter to Hugh Dean of York A Relation of the Siege of Durham BARTHâ—â—OMEW of Foigny Bishop of Laon A Genuine Work An Apologetical Letter GAUTERIUS of Mauritania Bishop of Laon Genuine Works Five Letters WOLBERO Abbot of St. Pantaleon at Colen A Genuine Work A Commentary on the Book of Canticles LUKE Abbot of St. Cornelius A Genuine Work A Commentary on the Song of Solomon GRATIAN a Monk of St. Felix at Bologna A Genuine Work still extant The Concord of disagreeing Canons or the Book of â—… commonly call'd The Decretal PETER LOMBARD Bishop of Paris Genuine Works A Book of Sentences Commentaries on the Book of Psalms and on the Epistlâ—â— of St. Paul FALCO 〈…〉 of Beneventum A Genuine Work A Chronicle to the Year 1140. HENRY Arch-Deacon of Huntington Genuine Works The History of England to the Year 1154. A Treatise of Contempt of the World Manuscript Works A Letter concerning the British Kings A Tract about the Province of Britain The Lives of the Saints of England Two nameless AUTHORS the Epitomizers of Foucher Genuine Works still extant Two Abstracts of Foucher's History viz. the first to the Year 1106. and the second from A. D. 1110. to 1124. HUGH Cardinal Bishop of Ostia A Genuine Work A Letter concerning the Death of Pope Eugenius III. CONSTANTINUS MANASSES A Genuine Work A Compendious History from the Creation of the World to the Reign of Alexis Comnenus CONSTANTINUS HARMENOPULUS a Judge of Thessalonica Genuine Works A Treatise of the several Sects of Hereticks A Confession of Faith A Dictionary JOHN Patriarch of Antioch A Genuine Work A Treatise against the Custom of giving Monasteries to Lay-Men GERMANUS Patriarch of Constantinople Genuine Works still extant Two Homilies ARSENIUS a Monk of Mount-Athos A Genuine Work A Collection of Canons ANDRONICUS CAMATERUS Manuscript Works A Treatise of the Procession of the Holy Ghost A Conference between the Emperor Manuel and the Patriarch of the Armenians A Treatise of the two Natures in Jesus Christ. GEORGE Archbishop of Corfu A Genuine Work Monodia in honour of the Abbot Nectarius Manuscript Works A Treatise of Purgatory A Treatise of the use of leavened Bread LUCAS CHRYSOBERGIUS Patriarch of Constantinople Genuine Works Thirteen Statutes relating to Discipline ROBERT Arch-Deacon of Ostrevant A Genuine Work still extant The Life of St. Aibert A nameless AUTHOR A Genuine Work The Life of St. Ludger THEOBALDUS a Monk of St. Peter at Beze A Genuine Work The Acts and Miracles of St. Prudentius GAUTERIUS a Canon of Terouanne A Genuine Work The Life and Martyrdom of Charles the Good Count of Flanders HERBERT a Monk A Genuine Work A Letter against the Hereticks of Perigueux HAIMO Arch-Deacon of Châlons Genuine Works Two Letters HERMAN a Converted Jew of Colen A Genuine Work still extant An Account of his Conversion NICETAS of Constantinople A Genuine Work An Apologetical Treatise for the Council of Chalcedon against the Armenians BASIL of Acris Archbishop of Thessalonica A Genuine Work A Letter to Pope Adrian TEULPHUS a Monk of Maurigny A Genuine Work A Chronicle of Hildersheim JOHN a Monk of Marmoutier A Genuine Work The History of the Acts of Geffrey Plantagenet ALEXANDER an Abbot in Sicily Genuine Works Four Books of the History of the Life and Actions of Roger King of Sicily ADRIAN IV Pope Genuine Works Fourty seven Letters and a Privilege ALEXANDER III. Pope Genuine Works still extant A Hundred and Fifty Letters and several Collections LUCIUS III. Pope Genuine Works Three Letters URBAN III. Pope Genuine Works Five Letters GREGORY VIII Pope Genuine Works Three Letters RADULPHUS NIGER a Monk of St. Germer Genuine Works Twenty Books of Commentaries on the Book of Leviticus S. ELIZABETH Abbess
Procession of the Holy Ghost Publish'd by Allatius in the first Tome of his Graecia Orthodoxa He likewise Compos'd an Abridgment of Aristotle's Logick Printed in Greek at Paris in the Year 1548. in Latin at Basil 1560. and in Greek and Latin at Oxford in the Year 1666. with several Pieces of Rhetorick which are in Manuscript in the French King's Library of which Allatius has given us a Catalogue The same Allatius observes that the Style of this Author is uncorrect and his way of Writing is too much like the Writings of the Ancient Tragick Poets which is too bombastical for History that his Syntax is obscure and perplex'd but yet that he is smooth and Wise enough for an Age wherein the greatest Extravagancies pass'd for Wisdom Allatius in his Graecia Orthodoxa has likewise given us a little Treatise of Pachymeres against those who maintain'd that it was said That the Holy Ghost had his Essence from the Son because he is of the same Nature with the Son JOHN VECCUS Patriarch of Constantinople Study'd these Points the most of any Greek of his time John Veccus Patriarch of Constantinople and was one of a very piercing Genius and Wrote well This made Nicephorus Gregoras say That there might be some Greeks who had a greater insight into Profane Learning than John Yet they were all Children when compar'd to him with respect to the subtilty of Genius to Eloquence and penetration of Thought in Ecclesiastical Points He was at first very much wedded to the Opinions of the Greeks and as we have already hinted very strongly oppos'd the Design of the Union set on foot by Michael Palaeologus But the Emperor having shut him up in a frightful Prison where he order'd the Works of Nicephorus Blemmidas to be put into his Hands he chang'd his Opinion and Collected a great many Passages of the Greek Fathers which favour'd the Doctrines of the Roman Church about the Procession of the Holy Ghost of which he made an advantageous Use in defending the Union which he maintain'd by several Tracts Allatius has Publish'd several of them of which this is the Catalogue Two Books concerning the Union of the Churches of Old and New Rome wherein he Proves the Opinion of the Latins about the Procession of the Holy Ghost by the Testimonies of the Greek Fathers and Refutes the Arguments which Photius John Furnes Nicholas of Metona and Theophylact make use of to Oppose it A Tract containing Twelve Chapters about the Procession of the Holy Ghost wherein he handles the several Questions and explains a great many Passages of the Greek Fathers on that Subject A Letter to Alexius Agallianus Deacon of the Church of Constantinople upon the Procession of the Holy Ghost A Synodal Decree wherein it is Ordered that the Preposition Ex should be Writ over again in a Manuscript of a Tract of Saint Gregory Nyssene which had been Eras'd by the Chancery-Clerk of the Church of Constantinople a profess'd Enemy to the Latins His Last Will and Testament wherein he persists in his Doctrine of the Procession of the Holy Ghost A Treatise of the Agreement of his with the Doctrines of the Fathers A Discourse upon the Injustice which had been done him by turning him out of his Patriarchial See An Apology of that Discourse against the Injustice which he had suffer'd wherein he Derects the false Glosses of a certain Scribe Another Apology wherein he Proves That the Re-union did not destroy the Customs of the Greeks Three Books to Theodore Bishop of Saddai about the Procession of the Holy Ghost Four Books upon the same Subject directed to Constantine Two Discourses against the Writings of George of Cyprus and against his new Errors The Refutation of the Remarks of Andronicus Camatera on those passages of Scripture relating to the Procession of the Holy Ghost Thirteen Heads or Remarks on the Words and Thoughts of the Fathers These Works are to be met with in the first and second Tome of Allatius's Graecia Orthodoxa who makes mention of several other Tracts of Veccus in the second Book of the Agreement between the Greek and the Latin Churches Chap 15. Veccus had for the Companions of his Fortune of his Exile and of his Studies GEORGE METOCHITA George Metochita Deacon Constantine Meliteniota Arch-Deacon of the Church of Constantinople Deacon of the Church of Constantinople and CONSTANTINE MELITENIOTA his Arch-Deacon who Compos'd several Works in the defence of the same Doctrine and of the same Cause The former whose Style is harsh has compos'd a Treatise on the Procession of the Holy Ghost divided into five Dissertations of which Allatius has given us a Fragment in his Book of Purgatory taken out of the Fifth Book and another Fragment out of the same Book in his Treatise against Hottinger And Father Combefis has given us a Fragment taken out of the Fourth Book in his Additions to the Bibliotheca Patrum A Refutation of three Chapters of Planuda the Monk Publish'd by Allatius in the Second Tome of his Graecia Orthodoxa The Refutation of what Manuel Nephew of Cretois wrote Publish'd by the same Author in the same Tome A Dissertation containing the History of the Union of the two Churches of which Allatius has given us some Fragments An Anti-heretical Dissertation against the Writings of George of Cyprus Another Dissertation of what was the Consequence of the two foregoing The Latter viz. Constantine Meliteniota has left behind him Two Treatises One concerning the Union of the Greeks and Latins and the other about the Procession of the Holy Ghost Publish'd by Allatius in the Second Tome of his Graecia Orthodoxa About the same time SIMON a Native of Crete of the Order of Preaching Friars Compos'd Simon of Crete of the Order of Preaching Friars Three Treatises for the Latins in the form of Letters about the Procession of the Holy Ghost the First directed to Manuel Olobola the Second to Sophronia and the Third to John Keeper of the Archiâ—es Allatius who has seen them has only left us part of this Last in his Treatise against Hottinger The Greek Schismaticks had likewise their Champions who wrote in defence of their Doctrine at the head of whom we may place GEORGE of Cyprus Sirnam'd GREGORY Patriarch of Constantinople who was a Man of Spirit Eloquent and Polite in his Discourse of great Learning and Parts and pretty well Vers'd in the Ecclesiastical Points His chief Piece call'd The Synodal Tome George of Cyprus Sirnam'd Gregory Patriarch of Constantinople which he styles The Pillar of Orthodoxy was writ against Veccus He likewise compos'd other Works against the Latins divers Panegyricks and several Letters which are to be met with in Manuscript in Libraries GEORGE MOSCHAMPER Register of the Church of Constantinople was likewise one of the George Moschamper Adversaries of Veccus against whom he wrote several Tracts which that Patriarch refuted CONSTANTINE ACROPOLITA LOGOTHETES signaliz'd himself likewise by
with the Catholick Church nor Profession be made of believing in the Roman Church as one believes in the Catholick Church Thus you see what he offers in the Treatise of the Primacy set forth by Salmasius But he destroys these Principles in his Letters which he wrote to the Greeks while he was in the West for he there maintain'd that every Church ought to be Subject to the Church of Rome and her Bishop who hath received his Ordination from JESUS CHRIST that his Decrees ought to be consider'd as the Divine Scriptures that we owe them a blind Obedience that it belongs to him to correct all other Bishops and to examine their Judgments and to confirm them or make them void that he has right to ordain other Patriarchs that St. Peter received this Primacy from JESUS CHRIST that his Successors have ever enjoyed it that the Schism of the Greeks took beginning but Four Hundred Years ago that since this time the Greek Church is fallen to decay and sensible she is reduced to the last Extremity that the Latines cannot be accused of Heresie for using Wafers nor for holding the Procession of the Holy Ghost seeing they follow in it the Opinion of the ancient Doctors of their Church and the Practice of their Ancestors and that the Greeks who obstinately assert that the Holy Ghost proceeds only from the Father are not only Schismaticks but also Hereticks seeing they deny a Truth grounded upon the Holy Scriptures and on the Tradition of the Fathers GREGORY ACINDYNUS followed not the example of Barlaam in his Union with the Latines Gregorius Acindynus a Greek Monk but remain'd concealed in Greece continually writing against the Palamites Gretser has set forth two Books of Acindynus concerning the Essence and Operation of God written against Palamas Gregoras and Philotheus printed at Ingolstadt in the Year 1626. Allatius has published in his Graecia Orthodoxa i. e. Orthodox Greece a Poem in Iambick Verse made by Acindynus against Palamas and two Fragments against the same in one of which he makes mention of Five Volumes which he wrote against Barlaam to defend the Monastick Discipline of the Greeks The Works of GREGORY PALAMAS which are extant follow Two Prayers upon the Transfiguration Gregory Palamas Archbishop of Thessalonica of our Lord wherein he explains his Doctrine of the Light which appear'd on Mount Tabor that it was Uncreated and is not of the Essence of God set out in Greek and Latin by Father Combefisius in his Addition to the Bibliotheca Patrum A Prosopopoeia which contains two Declamations one of the Soul against the Body which she accuses of Intemperance and Disobedience and the other of the Body which defends it self against the Soul together with the Sentence given by a third Party set forth in Greek by Turnebus printed at Paris in the Year 1553. and in Latin in the last Bibliotheca Patrum Two Discourses of the Procession of the Holy Ghost against the Latines printed at London The Confutation of the Expositions of Johannes Veccus on the Procession of the Holy Ghost set forth in Greek and Latin together with the Answers of Cardinal Bessarion by Arcudius and printed at Rome in 1630. He made a great many Works for the Defence of his Opinions whereof divers are cited by Manuel Calecas and by other Greeks which wrote against him and among others A Treatise of Divine Participation A Catalogue of Absurdities which follow from the Opinion of Barlaam Dialogues Letters Discourses c. of which the Extracts are to be seen in Manuel Calecas There is in the Library of Ausburgh a Treatise in MS. of Palamas on the Transfiguration of our Lord more large than the Prayers beforementioned The other Authors who have written for or against Palamas shall be inserted in the Succession of Greek Authors of this Century which we proceed to recite according to the Order of the times NICEPHORUS the Son of Callistus Xanthopylus a Monk of Constantinople a studious and laborious Nicephorus Callistus a Greek Monk Man undertook under the Empire of Andronicus the elder to Compose a New Ecclesiastical History which he dedicated to that Prince it was divided into Twenty three Books began at the Birth of JESUS CHRIST and ended at the Death of the Emperor Leo the Philosopher that is to say at the Year 911. we have no more than the Eighteen first Books which end with the Emperor Phocas that is to say in the Year of our Lord 610. He collected his History out of Eusebius Socrates Sozomen Theodoret Evagrius and other good Authors but he has mixed it with a great many Fables and has faln into many Mistakes the style is not disagreeable and is Correct enough for his time The only Copy of this History which was in the Library of Matthias King of Hungary at Buda was taken by a Turk and Sold at an Auction in Constantinople where it was bought up by a Christian and after carried to the Library of the Emperor at Vienna where it is at this present Langius has translated it into Latin printed at Basil in 1553. at Antwerp in 1560. at Paris in 1562. and 1573. and at Francfort in 1588. and Fronto Ducaeus hath since published it in Greek and Latin printed at Paris in the Year 1630. Father Labbe has set out a Catalogue of the Emperors and Patriarâ—… of Constantinople collected by Nicephorus in his Preliminary Treatise of the Byzantine History printed at Paris in 16â—8 and there was printed at Basil in 1536. An Abridgment of the Scripture in Iambick Verse which aâ—… bears the Name of Nicephorus There is exâ—… under the Name of ANDRONICUS of Constantinople a long Dialogue between a Andronicus the Elder a Greek Emperor Jew and a Câ—…n wherein the Christian proves the principal Points of the Religion of JESUS CHRIST by Quotations out of the Old Testament This Work is published in Latin in the Translation of Liveneius by Stuart and printed at Ingolstadt in the Year 1616. and in the Bibliothecis Patrum It is doubtful who is the Author but the time is certain for the Author counts 1255. Years from the Captivity of the Jews which reckoning since the taking of Jerusalem by Titus fall in the Year 1527. from JESUS CHRIST which makes it appear that Liveneius is deceived in ascribing this Work to Euthymius Zigabenus who died before that time The Politick Verses which he found in the Front of the Book seem to intimate that this Andronicus was of the Family of the Commeni but one may likewise understand them otherwise and perhaps not much strain his Faith The Greek Original is in the Library of the Duke of Bavaria where also are to be found other Dialogues which â—…ry the Name of Andronicus the Emperor viz. A Dialogue between the Emperor and a Cardinal concerning the Procession of the Holy Ghost a Dispute of the Emperor 's with one Peter an Armenian Doctor a Treatise of the two Natures in JESUS CHRIST
Criticks who have questioned them Photius says in the beginning of his Bibliotheca that one Theodorus wrote a Book by way of reply to the Objections that were generally urged against these Books and he produceth the Objections that were propounded by this Author but takes no notice of the Answers that he had annexed to them which is an Argument that he thought them to be of no great strength 2. The style and method of these Books is very far from the manner of writing used in the First and Second Centuries as being swelling and too much affected the Author purposely leaves ordinary and natural Expressions to make use of those that are lofty and Figurative he Amplifies every thing even that which ought to be recited after the most simple manner he uses a great deal of Arâ—iâ—â—ce in the disposing of his Periods and observes an exact Method in the Order of his Arguments which shews that it was written by a Philosopher who had leisure to revise and polish it with much Care and Study which doth not agree with the Character of S. Dionysius the Areopagite nor with the way of writing in his time 3. Neither are the Contents of these Books conformable to the Genius of the Age wherein S. Dioâ—â—siâ—s the Aâ—â—â—pagite lived The Christians were employed in these primitive Times in Composing Three â—orts of Books Apologies for their Religion Epistles for the Instruction of the Faithful and to exhort them to suffer Martyrdom and Lastly Treatises against the Hereticks Now these Writings attributed to S. Denys plainly relate to another Subject and have a quite different Design for his principal Intention is to treat of Mysteries after a curious and exâ—uisite manner and to expound them according to the Principles of Plato's Philosophy and even in Platonick Terms He is not content to propound them with the simplicity of the ancient but he applies himself nicely to enquire into all the Difficulties that might occur therein and to raise divers Questions more curious than useful concerning the nature of God and the different Orders of Angels He explains the Doctrine of the Trinity more distinctly even than S. Athanasius himself He plainly rejects the Errors of the Nestorians Eutychians Anthropomerphites He speaks of the Church as in a prosperous Condition and enjoyning Peace neither doth he make any mention of Persecutions or Martyrs He distinguishes the several Orders of Angels and observes their difference things that were unknown to the ancient Writers and concerning which they were not sollicitous to be informed as S. Irenâ—us assures us in Lib. 2. chap. 55. and S. Cyril Catech. Illum 11. Upon the whole matter if we compare these Writings with those of the other ancient Authors we shall find that there can be nothing more different either as to their style and method or as to the matters therein contained We shall now proceed to give particular Proofs whereby it will plainly appear that these Books were not written by S. Dionysius the Areopagite and there are Two sorts of these some proving that they cannot belong to S. Denys others shewing that they were Composed by an Author who lived after the Fourth Century I shall begin with the Arguments which prove that those Books do not belong to S. Denys 1. The Author of the Book de Divinis Nominibus Dedicates it to Timothy and then cites an Epistle of S. Ignatius Now Timothy was dead when S. Ignatius wrote his Epistles and Onesimus succeeded him and besides he calls Timothy his Son and yet he must needs be older than S. Denys 2. He cites and explains the Gospel according to S. John and the Apocalypse which were scarcely written when S. Dionysius the Areopagite was alive And yet he declares in those Books that he was but a young Man He cites the Revelation as undoubtedly included in the Canon of Holy Scripture and yet it was very much questioned in the primitive Ages of the Church whether it were Canonical or not The same Reflection may be likewise made upon his Citations taken from the Second Epistle of S. John and that of S. Jude 3. He rejects the Error of the Millenaries which could not have appeared in his time 4. He expresly produceth in Lib. de Divinis Nomin chap. 4. certain Passages out of the Epistle of S. Ignatius to the Romans written by this Bishop a little before his Martyrdom whereas S. Ignatius was put to Death under the Reign of the Emperor Trajan and S. Dionysius the Areopagite under that of Domitian and consequently the later was dead when the former wrote this Epistle Maximus replies that this Citation is added but there are Three or four entire Lines that relate to this matter which there is no reason to disallow 5. This Author affirms that he was present at the Death of the Virgin Mary but S. Dionysius the Areopagite was not Converted at that time for it is generally believed that she died Fifteen years after the Crucifixion of Jesus Christ and S. Paul who Converted S. Denys came not to Athens till Seventeen years after our Saviour's Passion Lastly there are many Reasons by which it may be proved that this Author wrote after the Fourth Century For 1. He treats of the Mysteries of the Holy Trinity and the Incarnation in such Terms as were not known till after the Fourth Age of the Church he used the word Hypostasis to signifie the Divine Persons c 7. Coelest Hier. c. 1. de Divinis Nominibus whereas it is well known that this word was not used in this Sense till after the end of the Fourth Century 2. In Lib. de Coelesti Hierarchia cap. ult He confirms the Baptism of Infants by an ancient Tradition We declare that says he which our Bishops have taught us according to an ancient Tradition Could this have been written by S. Dionysius the Areopagite or rather doth not this shew that he that discourseth thus is a much later Author than this Bishop of Athens 3. He describes the solemn Administration of Baptism as it was when the Church being delivered from Persecution began to practice the ancient Ceremonies with exteriour Pomp and Splendour 4. He speaks of Churches built on purpose wherein there was a Sanctuary separated from the rest of the Churches as also of the perâ—uming of Altars with incense and of divers Ceremonies relating to the Eâ—â—rgumens Catecumens and Peâ—â—tents which were not observed in those Primitive times 5. It is certain that the Institution of Monks is not so ancient as S. Denys and that they were not consecrated till long after the Age wherein he lived Yet the Author of the Divine Hierarchy in chap. 6. mentions them as being more ancient than himself and adds that his Instructers called them Tâ—â—rapeutae or Monks and he gives an Account of the manner of their Consecration and distinguisheth several sorts of them 6. He often cites the Ecclesiastical Authors that lived before him who wrote concerning matters that were only debated in
Truth by invincible Arguments he resolves those â—ifficulties which are raised by the Marcionites against God's Conduct in the Old Testament He exâ—…ains for Example Why he has permitted Sin Why he suffers Sinners Why he punishes Men so â—…erely Why he seems sometimes to alter his Conduct and Design c. In the Third Book he â—ews that Jesus Christ is the Son of God who is the Creator of the World and the Author of the â—…w that he has been foretold by the Prophets and that he took upon him true Flesh by taking â—…on him our Nature In the Fourth Book he shews that it is the same God both in the Old and the New Testament He reconciles the pretended Contradictions alledged by Marcion and shews that the whole Life of Jesus Christ was foretold and figured in the Old Testament That Jesus Christ has explained the Prophets and perfected the Precepts of the Law In a word he proves at the end of this Book that Jesus Christ is the Son of God the Creator of the World by the Doctrine of the Prophets by his own Doctrine by his Inclinations by his Virtues by his Opinions and lastly by his Resurrection In the Last Book he shews from the Epistles of St. Paul that it is the same God that is preached both in the Old and in the New Testament and that Jesus Christ is the Son of the Creator of the World There are in this Book two difficult Passages concerning the Eucharist which have given Subject to very great Disputes of which I shall not speak in this Place contenting my self to refer the Reader to those who have discoursed of them at large that so I may pass on to the other Works of Tertullian After having maintained the Unity of God against Marcion he defends the Trinity of Persons against Praxeas This Heretick came from Asia to diffuse the Poison of his Errror in Rome he was namrally of a very unquiet and uneasie Temper and besides was vainly puft up with the false Opinion of being a Martyr which Quality he took upon him because he was for a short time imprisoned for the Faith Being come to Rome under the Pontificate of Victor he prevented this Pope from acknowledging the New Prophecies of Montanus besides he made him if we believe Tertullian revoke the Communicatory Letters which he had granted to the Montanists He begun to divulge his Heresie in the City of Rome and afterwards went into Africa where he made some Proselytes but he was convinced by a Catholick which without doubt must be Tertullian and obliged to put down in Writing a Recantation of his Error So after he had concealed his Doctrine for some time he published it anew and Tertullian who had confuted him before whilst he was yet a Catholick wrote against him after he fell into the Error of the Montanists He establishes in this Book the Distinction of the WORD and the Trinity of Persons against the Heresie of Praxeas who acknowledged but one Person in God making no Distinction between the Father and the Son and by consequence maintained that the Father made himself Man and suffered for Us. Tertullian opposes to him the Rule of Faith which obliges us to acknowledge only one God in Three Persons which are all Three of the same Substance and have all one and the same Power and that it was the Person of the Son who was incarnate and dyed for Us. He shews that this Trinity of Persons does no ways prejudice the Unity of the Godhead as the Unity of the Godhead does no ways hinder the Trinity of Persons That the Son is of the Substance of the Father and that the Holy Ghost proceeds from the Father by the Son That the WORD which was from all Eternity in God and who did as it were come out of him to create and govern the World as a Person subsisting who nevertheless has not a different Substance from that of the Father so that it does not follow from hence that we believe two Gods and two Lords that it is the Son and not the Father who made himself Man without ceasing to be God and that the Properties of humane Nature are only to be found in Jesus Christ. In a Word he explains very handsomely in this Treatise the Faith of the Church concerning the Mysteries of the Trinity and the Incarnation It must be owned that in some Places he expresses himself after a manner not very agreeable to that which has been used in the following Ages ii He expresses himself after such a manner as is not very agreeable to that which has been made use of in the following Ages He says first that the WORD was begotten of the Father when God created the World but he acknowledges at the same time that he was in God and a Person distinct from the Father from all Eternity And so the whole Ambiguity lies in the Term Generation which he does not understand of the Eternal Procession of the Son but of a certain Prolation or Emission without which he supposes was done at the Instant of the Creation of the World because it is by the WORD that God Created it and doth still govern it And this appears evidently in Tertullian's Book and we ought not to wonder if in his Book against Hermogenes he says that there was a certain time when the Father was not the Father and when he began to be the Son because he believed that he had not the Quality and Name of Son 'till this World was Created though he was in God before and distinguished from the Father from all Eternity Secondly he says that the Father is invisible and the Son visible but in that Sense which we have explained that is to say that the Son who has always rendred himself visible to Men by taking several Forms under which he has appeared to them and lastly by making himself Man Thirdly He seems in some Places to â—â—sinuate that even the WORD as it is the WORD is inferior to the Father but this must be understood of an Inferiority which the Divines call of Original that is to say as he explains it himself because he has received all from the Father for he 〈◊〉 expresly in several places that the Father and 〈◊〉 Son are of one and the same Substance Fourthly 〈◊〉 sometimes makes use of the Word Substance to 〈◊〉 the Person Subsisting which is an usual thing amoâ—… the Ancients before the Council of Nice and 〈◊〉 amongst some of them after it But we must pardon these kind of Expressions in the Ancients who wrote before those Terms which they made use of were fixt and limited to a certain Sense But it is a difficult Matter to excuse him where he seems to assert as well in this Book as in other Places of his Works that God had a Body or rather that he was Corporeal Yet there are some Authors that vindicate him from this Error and this has occasioned a Question which
are alledg'd have little Solidity Some have doubted of the Letters to Serapion but these are written in the Stile of St. Athanasius The two which are in the 2d Volume are an Abridgment of the 2d which is in the 1st Volume The Exposition of Faith which is in p. 240. of the 1st Volume is cited by Facundus B. XI Ch. 6. The Treatise of the Union of the humane Nature is cited by Theodoret in his 2d and 3d. Dialogue And so it cannot be deny'd that it is St. Athanasius's especially since it has his Stile although the Author of St. Athanasius's Life affirms the contrary The 2d B. of the Incarnation against Apollinarius is no ways doubtful but the 1st is call'd in question which is more obscure and less methodical Yet Leontius B. II. against Eutyches cites the 2d under the Name of the 2d Treatise of St. Athanasius against Apollinarius The Letter to Marcellinus about the Interpretation of the Psalms is in all Probability that which St. Jerom and Cassiodorus call a Treatise of the Titles of the Psalms because it contains the Subject and Argument of every Psalm The Epistle to Serapion of the Death of Arius is cited by the Ancient Historians The Homily of the Sabbath and of Circumcision is not wholly of St. Athanasius's Stile but the Difference is very inconsiderable Some have doubted of the Tract upon these Words Whosoever shall speak Blasphemy against the Holy Spirit but unjustly for this Tract has not only the Stile of St. Athanasius but also is prov'd to be really his because Gobarus in Photius Cod. 232 testifies that St. Athanasius had many times cited Theognostus who is not found cited but in this Book and in the Treatise of the Judgment of Denys of Alexandria And Lastly because the Treatise which we now discourse of is cited in the Council of Lateran held under Martin the 1st in the Year 549. I think we ought not to reject the Conferences of St. Athanasius with the Arians before Jovian 'T is certain that St. Athanasius came to find out this Emperor and Philostorgius says that the Arians came to accuse St. Athanasius in his Presence Moreover they are written with great Simplicity and appear to be very Ancient Scultetus doubts of the Letter to Ammon because it preferrs Coelibacy to Marriage alledging that St. Athanasius taught the contrary in his Letter to Dracontius But he was mistaken The Fragment of the 39th Festival Epistle ought to be receiv'd as undoubtedly his after St. Jerom's Testimony who says that St. Athanasius wrote those Letters which bear his Name I say the same of the Abridgment of the Holy Scripture which is upon the same Subject with this Festival Epistle and has the same Opinions of the Canonical Writers Some doubt of this last Treatise 1. because the Author calls Lucian who was a Ring-leader of the Arians a holy Martyr 2. Because he does not reckon the Book entituled Pastor among useful Books as St. Athanasius does in his 39th Letter and in his Book of the Nicene Synod But 't is easy to answer these Conjectures As to the 1st That St. Athanasius did not think that Lucian was of the same Opinion that Arius had afterwards or that knowing he died in the Bosom of the Church he thought that he ought not to condemn him Or Lastly that he cited him as commonly he had been accustom'd to cite him As to the 2d That he says nothing of the Truth of the Book entituled Pastor but neither does he reject it as a wicked Book and by Consequence there can nothing be built upon this Conjecture There is not any of the other Works that bear the Name of St. Athanasius besides those which we have already mention'd that is Genuine but they are all either manifestly Supposititious or very doubtful The Treatise which has this Title That there is but one Jesus Christ altho' it be ancient yet is not written by St. Athanasius For First This Author places Marcellus of Ancyra amongst the Hereticks whereas St. Athanasius always communicated with him as a Catholick Bishop even in the last Years of his Life as appears by the Letters of St. Basil which complain of St. Athanasius upon this occasion Secondly The Author of this Treatise acknowledges but one only Hypostasis in Jesus Christ whereas St. Athanasius always took this Word rather to signify the Nature than to denote the Person aa St. Athanasius always took this Word rather to signify the Nature than to denote the Person The Council of Nice seems to have taken the Word Hypostasis in this Sence when it condemns those who say that the Word is another Hypostasis or Substance St. Athanasius says often in his 5th Oration that the Father and the Son are one Hypostasis only and in his Letter to the Africans That the Hypostasis is the Substance In short though the Synod of Alexandria was persuaded that this Difference concern'd not Matters of Faith yet they approv'd more the Opinion of those who take Hypostasis for Nature For this last Reason we ought also to reject the little Treatise of the Incarnation against Paulus Samosatenus which is in the First Volume of St. Athanasius p. 591. because the Author of it owns three Hypostases in the Trinity The Refutation of the Hypocrisie of Meletius is rather the Work of Paulinus of Antioch or some of his Party than of St. Athanasius who was neither so conceited of the Notion of three Hypostases nor so transported with anger against Meletius as the Author of this Treatise was The Book of Virginity bb The Book of Virginity This Book is written in a low Stile and contains Precepts about the Quality of the childish Clothes of Virgins There are in it Expressions unworthy of St. Athanasius as when he calls a Virgin the Dancer of Jesus Christ. Theodoret B. II. of his Hist. Ch. 4. cites a Passage out of a Book of St. Athanasius address'd to Virgins which is not to be found in this Treatise which shows that this is not the genuine Treatise of St. Athanasius has nothing of the Style of St. Athanasius and it contains some Precepts very remote from the Genius and Discipline of his time There is a Difference between him that wrote upon this Subject who is cited by Theodoret and him whom St. Jerom mentions The Treatise of Testimonies drawn from the Holy Scriptures to prove the Essential Unity of the Three Persons of the Holy Trinity is none of St. Athanasius's 1. Because the Author there relates some Passages of the Questions to Antiochus which were written a long time after St. Athanasius as we shall shew hereafter 2. The Stile of this Treatise is very different from that of St. Athanasius 3. He uses childish Expressions and gives impertinent Definitions of Angels and Men. The Homily of the Annunciation or of the Virgin is also written by a later Author than St. Athanasius 1. Because he expresly refutes the Error of
Spiritual and the Angels are active Spirits whom God makes use of to assist the weakness of Men. In his Commentary upon Psalm 132. he observes That the Woman which anointed the Head of Jesus Christ was different from her that anointed his Feet He takes notice that some have said That it was upon Mount Hermon the Angels descended to have commerce with Women but he rejects this Imagination because we cannot trust those things but to that which is written in the Book of the Law In Psalm 135. he reproves those that are not Attentive to what is Read in the Church In the Comment on Psalm 137. he observes That true Repentance consists in refraining from all those Sins which we know our selves to have formerly committed and in doing them no more In the Comment upon the following Psalm he blames the Ministers of Jesus Christ who addict themselves wholly to the Affairs of this World that they may purchase Temporal Riches He says That we are permitted to hate the Enemies of God that 's to say as far as they are the Enemies of God according to that excellent Saying That we should hate the Vices and love the Persons Upon Psalm 140. he distinguishes Four sorts of Prayer Deprecation Oration Petition and Thanksgiving And he says That it belongs to our Humility to Pray to the Majesty of God to be Pray'd unto it belongs to our Faith to Petition and to our Gratitude to Thank God for his Benefits He describes the Easiness and Danger of offending God by the Sins of the Tongue He observes that the Book of Wisdom which the Latins attribute to Solomon passes among the Greeks and Hebrews for Jesus the Son of Syrach's An infinite number of other Remarks might yet be drawn from these Commentaries but these are sufficient for our Design For if we should give an Account of all the Commentaries of Authors upon the Scripture and all that they contain we should never have done Wherefore we pray the Reader that he would be content with these Extracts which we have made from the Commentaries of St. Hilary which cannot but be too long already 'T is plain That these Commentaries are almost wholly taken out of Origen They contain many Allegories and many Moral Thoughts There is much Wit and Learning observable in them He advertises the Reader often that the Latin does not fully express the sence of the Greek word which also discovers that this Work was taken from a Greek Commentary and that he follow'd the Emphasis of the Greek words the sence whereof the Latin Translator was oblig'd to express St. Jerom calls St. Hilary the Rhosne of Latin Eloquence Latinae Eloquentiae Rhodanum alluding not only to the Country where he was Born but also to the Genius of his Stile which is violent and rapid like the Course of the Rhosne for as this River by the Violence of its Waters carries all before it that hinders its course so St. Hilary ravishes the Mind and Judgment and extorts a Consent by the Vehemence of his Expressions His manner of expressing things smites astonishes overthrows and perswades His Periods are commonly long and intricate which renders him every-where obscure and almost unintelligible in some places He often uses barbarous terms and there are some places in his Works where there is no Syntax He is full of Figures and Antitheses his Reasons though solid yet are much improv'd by the lively and smart turn that he gives them He does not spare his Adversaries but he speaks to Powers and of Powers with an unparallell'd freedom He is partial to none but is a rigid Censor of Manners and a severe defender of the Faith Though St. Jerom says in his Seventh Epistle to Leta That one may read St. Hilary's Works without meeting any thing that is offensive to Piety and Religion inoffenso decurrat pede yet it must be confess'd that there are some Errors and some Expressions which are not agreeable to the Doctrine of the Church One of the principal is his Opinion concerning the Passion of Jesus Christ. He thinks that he had no sense of Pain though he received upon his Body the Wounds and Blows which cause Pain The Schoolmen have endeavour'd to give a good sence to this Expression Some have said with the Master of the Sentences That he does not deny but Jesus Christ felt Pain but he denies that the Pain he had was the Effect of Sin as it is in other Men. Others have said That he does not exclude his Sufferings but the Necessity of Suffering Some have affirm'd That he speaks in this place of the Divinity of Jesus Christ and not of his Humanity But all these Solutions appear to me to be groundless and if one would excuse St. Hilary it might better be done by saying That the words Pain Suffering Fear and Sorrow are not to be understood precisely of the perception that is in the Senses but of the trouble that results from thence in the Soul and Spirit of the uneasiness of Pain or the sensible Commotions of Fear or Sorrow And in this sence it may be said That Jesus Christ had no Pain nor Fear because his Soul continued in a perfect Tranquillity St. Hilary had not very clear Notions concerning Spiritual Beings for in the Fifth Canon of his Commentary upon St. Matthew he says That all Creatures are corporeal and that the Souls which are in Bodies are corporeal Substances He held also an intolerable Error concerning the Last Judgment I do not insist upon some smaller Errors as when in Canon 31st and 32d upon St. Matthew he excuses the Sin of St. Peter when he says in Canon 16th That the Words of Jesus Christ Get thee behind me Satan were not address'd to this Apostle when he affirms in Canon 33d that the Divinity of Jesus Christ was separated from his Humanity at the time of his Death upon Psalm 119. That the Virgin shall be Purg'd by the Fire of the Day of Judgment In Canon 14th and upon Psalm 129th That God created the Soul of the first Man before his Body In Canon 17th That the World shall not continue above 6000 Years In Canon 20th That Moses did not Die and that he shall come again at the Day of Judgment But if this Father had some Errors of this Nature yet it must also be acknowledg'd that he held a very Orthodox Doctrine about the chief Mysteries of Faith He speaks of the Attributes of God in a Sublime and Noble manner He explains the Mystery of the Trinity with wonderful clearness and exactness Every time that he speaks of the Mystery of the Incarnation he uses the most proper terms to express the Hypostatical Union of the two Natures in Jesus Christ. He explains the different Orders of the Angels and their Ministry He makes Happiness to consist in the Vision of God and says expresly That the Good and Evil are Happy or Miserable before the Day of Judgment He thinks that on
great many very remarkable particulars concerning the History of the Donatists We find in them many Points of Doctrine and we may observe many things which clear up the ancient Discipline He says That all Christians have but one Faith and one Creed He explains the chief Mysteries in a most Orthodox manner He shows That there neither is nor can be any more but one Catholick Church spread over all the Earth that it cannot be shut up in a small Part of the World That this Church is made up of Bishops Priests Deacons Ministers and those that are meerly the Faithful He observes That the Bishops are above the Priests as the Priests are above the Deacons He considers the Church of Rome as the chief Church in the World and as the Centre of Unity because of St. Peter who was the Head of the Apostles He says That Man by Nature is Weak and Imperfect and therefore has need of the Grace of Jesus Christ to make him Perfect That we are all Born in Sin and that Baptism is necessary to obtain Remission of it That when the Sacrament is given in the Name of the Trinity it ought not to be reiterated and yet he seems to think that we ought to re-baptize those who were baptiz'd by Hereticks but he does not make the same determination for those who were baptiz'd by Schismaticks He mentions Exorcism with Commendation as a necessary Ceremony at Baptism He speaks of Chrysm also as a Holy Thing and of the Unction that was us'd at Baptism He expresses himself in so plain terms about the Real Presence of the Body and Blood of Christ in the Eucharist and about the Adoration that 's due to this Holy Sacrament that nothing can be desir'd more express He observes many Ceremonies at the Celebration of the Eucharist to which he gives the Name of a Sacrifice and it appears by what he says of it That in his time they offer'd Sacrifice for the whole Catholick Church and then they recited the Lord's Prayer That the Celebration of it was upon an Altar of Wood which was adorn'd and cover'd with a Linen-Cloth for the greater respect That they then used Chalices of Gold and Silver and also had Ornaments He says That the Church has Judges That she punishes Crimes That she exacts Penances of those that confess their Sins or are convicted of them He praises Virginity and yet he says That there is no obligation to it upon those that have not made a Vow He observes That in his time this Vow was made Solemnly by the Virgins who dedicated themselves to God and that they carried a small covering upon their Head which was the Sign of the Vow they had made He testifies sufficiently the respect that was paid in his time for the Relicks of the Saints when he speaks of the Sepulchre of St. Peter and St. Paul and speaking of Lucilla he blames those that honour'd the Relicks of false Martyrs which were not own'd by the Church The only Error that can be observ'd in the Books of Optatus is That he maintains that those who had been baptiz'd with John's Baptism before the Institution of Christ's Baptism were not re-baptiz'd See Acts xix 1-5 We may add to this what he says of reiterating the Baptism of Hereticks and perhaps also what he proposes about the Power of Free Will to which he seems to give the Power of willing and beginning a Good Action and also of advancing in the Way of Salvation without the help of the Grace of Christ but these Errors are light and pardonable One may also reprehend in his Book the Allegorical way in which he explains many Passages of Holy Scripture by giving them a sence very remote from that which they naturally have and by applying them to those things with which they have no affinity This Fault which would be tolerable in a Preacher seems not to be pardonable in an Author who writes a Treatise of Controversy wherein all Proofs should be solid and convincing But Optatus had to do with such Enemies as us'd the same way who perverted Passages of Scripture to calumniate the Church and commend their own Sect. The Text of Optatus is much corrupted in many places It was printed at Mentz in the Year 1549 with many Faults Afterwards Balduinus a Learned Civilian publish'd it at Paris in 1563 revised by a Manuscript which was communicated to him by Espencaeus and corrected in many places He prefixes to it a large Preface against Calvin wherein he refutes the Conclusion that this Heretick had drawn from the History of Optatus That Princes were lawful Judges in Matters of Religion and at the same time he discovers a great many stupid Mistakes and gross Errors that he had propos'd He thought it not proper to prefix this Preface to the Second Edition of Optatus which he caus'd to be printed at Paris in 1569 together with Victor Uticensis after he had revised and corrected it by a Manuscript 'T was by this Edition that Commelinus made his in the Year 1599. The Annotations of this famous Civilian upon Optatus are most learned and curious and they perfectly clear the History of the Donatists but they are so long that they may rather pass for a Commentary than for Notes In 1631. Albaspinaeus caus'd the Books of Optatus to be printed in One Volume in Folio with short Notes and large Observations which he added to the Annotations of Balduinus and some Notes of an unknown Author He added the Records of which we have spoken already together with the History of the Conference of Carthage publish'd by Balduinus and the excellent Observations which he made in French and Latin about the Discipline of the Church In the same Year 1631. Meric Casaubon printed in a little Volume the Text of Optatus at London with most Judicious Critical Notes At last Philippus Priorius took care to make a new Impression of this Author at Paris by the Widow of Dupuis In 1679 they put in this Edition the Prefaces of Balduinus the Notes of Albaspinaeus Casaubon and Barthiâ—s and those of the Unknown Author Priorius also added some which he put before the others though they do not deserve such an honourable place After this follow'd the Commentary of Balduinus and the Observations of Albaspinaeus upon Optatus the Conference of Carthage and the other pieces of which we have spoken The History of the Conference of Carthage written by Balduinus is the last Discourse in this Volume which has some affinity with the Books of Optatus After so many Editions and Commentaries one would think that this Author were become most correct and plain and yet 't is not so for the Text is still very much corrupted there are many places that still want to be clear'd up and restor'd The Notes of Balduinus do indeed enlighten the History but he is mistaken in many passages of it as Valesius has plainly prov'd in his learned Dissertation of the Schism of the
my Brethren and to prove my own Opinion by Testimonies of Scriptures lest some of the Faithful that are Ignorant of this Doctrine should be seduc'd by those that hold the contrary After he has in the following words observ'd That the Holy Spirit is no where spoken of but in the Holy Scripture and that the same Spirit inspir'd the Prophets and Apostles he enters upon the Matter and proves by many Arguments founded upon Passages of the Holy Scripture That the Holy Spirit is not a Creature but that he is of one and the same Nature with the Father and the Son He shows that the Holy Spirit is not a Creature 1. Because every Creature is either Corporeal or Spiritual Now the Holy Spirit says he is not a Corporeal Creature since it dwells in the Soul neither is he a Spiritual Creature because Spiritual Creatures receive into themselves Vertues Knowledge and Holiness whereas the Holy Spirit produces them in others being himself Substantially Vertue Light and Holiness 2. Because every Creature is liable to Change and circumscrib'd within a place but the Holy Spirit is immutable and every where present and therefore the Holy Spirit is not a Creature 3. Because he who Sanctifies and he who is Sanctified are of different Natures but the Holy Spirit Sanctifies all Creatures and therefore he is not of their Nature He adds That 't is never said that Men are fill'd with a Creature as 't is said that they are fill'd with the Holy Spirit He shows That the Holy Spirit is not divisible but that it receives different Names according to the different Effects it produces though it be always one and the same Spirit In short he shows That the Apostle St. Paul puts an Essential Difference between the Holy Spirit and the Angels which sufficiently discovers that it is not a Creature Afterwards he refutes those that say the Holy Spirit is of the number of those things which were created by the Divine Word He explains a place in the Fourth Chapter of the Prophet Amos where 't is said That God created the Spirit Creans Spiritum by showing that this place is literally to be understood of the Wind and that it cannot be applied to the Holy Spirit but in an Allegorical and Figurative sence After he has thus shown that the Holy Spirit is not a Creature he proves That he is of the same Nature with the Father and the Son 1. Because they have but one and the same Operation and by consequence must be one and the same Substance 2. Because to Lye to the Holy Spirit is to Lye unto God as appears by the words of St. Peter to Ananias 3. Because the Wisdom and Teaching of the Holy Spirit is call'd the Wisdom and Teaching of God 4. Because the Holy Spirit is call'd the Finger of the Father 5. Because 't is said of him that he is Wisdom it self 6. Because we are to believe in the Holy Spirit as we do in the Father and the Son and we are baptiz'd in the Name of the Holy Spirit as we are in the Name of the Father and the Son 7. Because he is call'd Lord as the Father and the Son are 8. Because he is sent from the Father in the Name of the Son as having the same Nature with the Son 9. Because the Father Son and Holy Spirit are never separated every thing that agrees to one of the Three Persons agrees to the other two and whatever is said of one is said of the other two and whatsoever one does is done by the others c. And therefore they have all three the same Nature and the same Substance He concludes with these words Since there is no Pardon for those that Blaspheme against the Trinity we must be very cautious in speaking of this Mystery lest we be mistaken in the least Expression And every one who desires to read this Book must purifie himself that so by an enlightned Mind he may understand what is contain'd in it and by a Heart full of Charity and Holiness he may Pardon us if we do not always answer the expectation of the Reader He must only consider the Mind wherewith we have written and not tie himself up to our manner of Expression For as the Testimony of our Conscience makes us boldly affirm That our Doctrine is that of the Christian Religion so our Sincerity makes us confess That in the manner of Writing we do not come near the politeness fineness and eloquence of others because we have only attempted to give a religious Explication of what the Holy Scripture teaches us without studying to pollish and adorn our Discourse But though he speaks thus of his Stile and St. Jerom says also That this Author is not a very able Penman yet this Treatise is very well written for a Dogmatical Treatise I speak not this of the Words or Terms since we have not now the Original Greek but of the turn of his Thoughts the methodizing of his Arguments and the manner of expressing himself about a Mystery so difficult to explain as this of the Trinity He treats of the Subject in a very clear Method without diverting from the Difficulties of it He proposes his Arguments plainly and smoothly His Reasons are close and convincing one may observe a Vein of Logick which runs through all his discourse without intermission He quotes the passages of Scripture in their natural sence and makes many very curious and profound Remarks He uses the most proper and most fit terms for Explication of the Mysteries He does not too nicely distinguish and yet he clears up all Difficulties In a word it were to be wish'd that all the Schoolmen had taken this Treatise for their Pattern and had follow'd his Method in treating of the Mysteries of Religion I forgot to observe that he speaks occasionally of the Incarnation and that he says Jesus Christ is God-man and yet we must not affirm that there are two Persons in him but believe that he being God and Man both together there is attributed to him what agrees to the Nature of God and the Nature of Man 'T was good to observe this against the Error of the Nestorians We have in the Bibliothecae Patrum Commentaries in Latin upon all the Canonical Epistles which go under the Name of Didymus They seem to be Ancient and they may possibly be a Translation from a Greek Commentary of this Author He speaks of the Opinion of those who thought that Spirits were from all Eternity and he neither Condemns nor Approves it He maintains That Predestination is nothing else but the Choice which God made of those that he foresaw would believe in Jesus Christ and do good Actions He rejects the Millennium and affirms That the Pleasures and Joys of Paradise are all Spiritual He disapproves of servile Fear He believes with Origen That the Incarnation of Jesus Christ was profitable to Angels as well as Men and that it Purifies them
Consideration of Death and of Judgment to beg Pardon of his Fault to Turn and Repent The Fourth of these Letters is address'd to a Virgin who being consecrated to God by a Vow of Virginity had suffer'd her self to be corrupted by a Miserable Man He represents to her the Enormity of her Crime He endeavours to terrifie her by the Fear of Judgment and of Hell and gives her hopes that she shall obtain Mercy if she will change her Life and Repent The 411. Letter ought to be joyn'd to this It contains many Precepts of a MonastickLife which for the most part are drawn out of the Holy Scripture The 165. Letter to Eustathius the Philosopher was written some time after St. Basil's Retirement He acquaints him That since his return from Athens he had search'd for him in all places but could not meet with him which Unhappiness he Attributes to the Providence of God and not to Fortune The 166. to one nam'd Julianus seems to have been written about the same time He says That 't is in a Man's Power to lead a happy and quiet Liâ—e by governing his Passions and submitting his Mind to all Events that can happen Neither Loss of Goods says he nor Sickness of Body nor any other troublesome Accidents of this Life can hurt a Vertuous Man while he designs to walk in the Ways of God and Meditates upon another Life who submits to all the Troubles and Crosses of this World For those who are wholly taken up with the Cares of this Life are like those Carnivorous Birds who stoop down to the Earth with the Beasts though they have Wings to fly in the Air. The 167. Letter to Diodorus a Priest of Antioch was also written about the same time In it he commends the Two Books which this Author had sent him He says That the Second was very acceptable to him not only because of its Brevity but because of the many Thoughts Arguments and Answers which it contain'd in a very good Method He commends the plainness of its Stile which is agreeable says he to the Profession of a Christian who ought much rather to write for the Publick Good than to acquire Glory to himself As to the First Book which was compos'd by way of Dialogue he says That though it was more adorn'd with Figures and had greater Variety of Matter yet he found it tedious to read and difficult to understand He takes notice That the Calumnies of Hereticks and the Defences of the Catholicks are very useless and interrupt the Thread of his Discourse To this we may joyn the 168. Letter to Eunomius wherein he rallies this Heretick who boasted of understanding all things by putting to him many difficult Questions about things Natural to which 't was impossible to Answer The 41. and 42. Letters to Maximus the Philosopher who is in all probability the same that got himself Ordain'd Archbishop of Constantinople were also written by St. Basil when he was in his Solitude The 1st is concerning the Opinions of Dionysius of Alexandria He accuses him of Writing some things in his Books which seemed to be the Seeds of the Error of the Anomaeans yet he confesses that he did it not designedly but that in disputing against the Heresy of Sabellius he had too much inclin'd to the opposite Error and in proving the Distinction of the Persons he seem'd to admit a Difference of Nature between the Three Divine Persons After this St. Basil explains his own Judgment concerning the Trinity He does not condemn the Opinion of those who say That the Word is like to God the Father in Substance nor even of those who say simply That he is like to his Father Provided they add That he is in nothing unlike to him because this Sence falls in with their Opinion who call him Consubstantial He adds That this last term is less capable of an ill sence He condemns the Bishops of the Council of Constantinople who contented themselves with declaring That the Son was the Image of the Father without adding That he was in nothing unlike At last St. Basil invites Maximus to come and see him and directly charges him with having too great an Affection for the City and the Grandeur of this World This Letter was written after the Council of Constantinople in 360. In the 2d Letter to the same Philosopher he commends him and recommends to him the love of Vertue The 2d 3d and 33d Letters address'd to St. Gregory who was gone to Nazianzum were much about the same time In the 2d he observes That no words are capable of expressing our Thoughts of God and Admonishes St. Gregory to use all his Eloquence in the Defence of the Truth In the 3d. Letter he pleasantly rebukes St. Gregory for writing none but Laconick Letters to him that is to say such as were short and concise 'T is plain That the Letters of St. Basil to the Emperour Julian if they are Genuine were written by this Saint in his Retirement since the Death of Julian happened before he came out of his Solitude He had known this Prince at Athens where they had Studied together under Libanius After he was return'd to his own Country he received a very obliging Letter from this Prince who had not yet forsaken the Christian Religion This Letter is the 206. But after he had renounc'd Christianity he did no longer treat St. Basil after the same manner but on the contrary he wrote a Proud Letter to him and commanded him to send him 1000 l. of Gold for restoring of the Temples This Letter is the 207th among those of St. Basil to which is subjoyn'd the Answer that Julian made when he had read the Book of Apollinarius I have read it understood it and condemn'd it But it appears that those words were added to the rest of the Letter to which they have no reference at all The Two following Letters contain the Answer of St. Basil to this Letter of Julian yet they are not two Answers nor two different Letters but one and the same Answer of which some have made too Cotelerius hath publish'd a little while ago the whole entire and in one Letter only from a Manuscript of the King's Library It is in his Second Volume of the Monuments of the Greek Church This Sentence which is put at the beginning of the First You did not understand what you read for if you had understood it you would never have condemn'd it was added after the writing of this Letter as that was which is at the end of Julian's Letter I doubt also whether the Answer that is attributed to St. Basil be truly his and I know not but it may be written by some other Person who would make a trial how he could Answer Julian's Letter to this Father And indeed the Stile of this Letter is not so Elegant as that of the Letters of St. Basil. He writes to Julian That he is horribly vex'd when he
for governing the Church of Constantinople by describing the wonderful Effects he had produc'd in that Church he prays them to grant him a Successor with as much Earnestness as others desire the Greatest Sees The Reasons which he alledges for obtaining Permission to retire are First his great Age the Quarrels of Churches and Bishops the Envy that some bore to him the Division of the East and the West and his Love of Retirement and Solitude He adds some other Reasons which tend to the Confusion of his Enemies such as the Persecutions which he had endur'd with Patience his Frugality his Modesty his Humility At last He conjures them to create another Bishop who should be more agreeable to the relish of the World Here he represents very naturally the Luxury Ambition and Arts which were but too common among the Bishops of the Great Sees At last He bids Adieu to his Dear Anastasia to the other Churches of Constantinople to the Council the Clergy the People and to the Court These Adieu's are pathetical to those that had an Esteem of him and are very picquant to those that were his Enemies and wish'd that he would abdicate his Charge 'T is plain that this Discourse is the last of those which he spoke at Constantinople The Five following Discourses are Entitled Of Theology because St. Gregory Nazianzen explains there what concerns the Divine Nature and the Trinity of Persons There he treats of the Rules which ought to be observed in the Administration of the Word of God He says First That this Function does not suit all Men That he who discharges it must be pure in Heart and Mind That he should not apply himself to it but with a sedate Temper and Lastly That he ought not to treat of those Matters before Pagans nor before those who have no sence of Religion and who think of nothing but Pleasures He adds many fine things about the Dispositions and Qualifications that are necessary to a Divine He blames those who having their Hands tied that is who do no Good Works yet have a wonderful Itch to prate and those who think to be great Divines because they understand the Subtilties of Aristotle's Logick and the Gentile Philosophy which they make use of nothing to the purpose when they Discourse about Mysteries In the 2d Discourse he enquires what may be conceiv'd concerning the Nature of God He says That his Existence is known by the Creatures That his Immensity Spirituality and his other Attributes are known but that it does not follow from hence that his Essence and Nature can be comprehended which he proves against Eunomius in the second Discourse of Theology which contains many great Notions concerning the Nature and Attributes of God In the 3d. he proves the Equality of the Three Persons of the Divinity and the Son and answers the most part of Eunomius's Sophisms The 4th continues the same subject and in the 5th he proves That the Holy Spirit is a Divine Person distinct from the Father and the Son That he proceeds from the Father and that he is not begotten as the Son tho' he be of the same Substance and the same Nature He observes towards the End of this Discourse That under the Old Testament the Father only was distinctly known That the Son is clearly Reveal'd in the New That in it also there are found Passages enough to prove the Divinity of the Holy Spirit but that it was fully clear'd by the Tradition of the Church These Discourses seem also to have been spoken at Constantinople And thus we are come to the 38th Sermon upon the Festival of the Birth of Jesus Christ. In it St. Gregory admires the Wonders of the Mysteries of the Incarnation He describes the Fall of the first Man which he supposes to have been the Cause of the Incarnation of Jesus Christ and reckons up the Advantages which Mankind receiv'd by this Mystery At last He teaches Christians to Celebrate the Festival of Christmas by purifying themselves from their Sins by imitating the Vertues of Jesus Christ and particularly his Patience and Humility The 39th Discourse is a Sermon upon the Festival Of Lights that is upon the Feast of Epiphany on which also the Solemnity of the Baptism of Jesus Christ is observ'd There he speaks of the Wonderful Effects of this Baptism which had the Vertue of purifying us He distinguishes many sorts of Baptism viz. The Baptism of Moses the Baptism of St. John the Baptism of Jesus Christ the Baptism of the Martyrs and the Baptism of Penance which he calls a Laborious Baptism and taking occasion from this last he Discourses against the Error of the Novatians Last of all He adds also to this Baptism which we have already mentioned the Baptism of Fire wherewith he says one may be baptiz'd in another Life The following Discourse was spoken the next Day 'T is an Instruction about Baptism to those that are to be baptiz'd There he observes the Excellence of Baptism and its marvellous Effects He sets down and explains the different Names that are given to this Sacrament He observes That it consists in Two Things the Water and the Spirit That the washing the Body with Water represents the Operation of the Spirit in purifying the Soul He says That Baptism is a Compact which we make with God by which we oblige our selves to lead a New Life That 't is very dangerous to break the Promise which we made at Baptism for there is no more Regeneration nor perfect Renovation to be hop'd for afterwards That we may indeed cover the Wound by a multitude of Tears and Sighs but that it would be much better not to need this Second Remedy because it is very difficult and troublesome and that we can have no assurance but Death may surprize us before our Penance be finish'd You says he addressing himself to the Ministers of Jesus Christ you can as the Gardener mention'd in the Gospel pray the Lord to excuse the barren Fig-tree yet a little longer you can desire him that he would not cut it down and that he would permit you to dung it that 's to say to impose as a Penance upon it Weeping Watching lying upon the hard Ground Corporal Mortifications and making humble Satisfaction but what certainty have you that God will pardon him Wherefore my Brethren being buried by Baptism with Jesus Christ let us rise with him let us descend with him into the Waters that we may ascend with him into Heaven He proves afterwards that we ought not to delay the Receiving of Baptism and refutes the vain pretences of those who delay it He says that Infants are to be Baptiz'd to consecrate them to Jesus Christ from their Infancy He distinguishes Three Sorts of Persons that are Baptiz'd the First are those who do Evil wilfully and with Delight the Second are those who commit Sin with some reluctancy and without approving it the Third are those who live well
either spoken or operated This last Question is the Subject of his Third Book wherein he examines Whether God in his Apparitions formed Creatures to make himself known unto Men by them or Whether thâ—se Apparitions were by the Ministry of Angels who made use of Bodies to accomplish them He concludes in favour of the latter Opinion rejecting the former which had been held by all the Fathers before him The Fourth is about Christ's Incarnation whereby God hath manifested how much he loved us The Word was made Flesh to deliver us from the Darkness wherein we lay to purifie our Hearts and Minds His Death delivered us from Two kinds of Death from that of the Body by restoring Immortality to us and from that of the Soul by washing us from our Sins Here he makes a Digression concerning the perfection of the Number Six which is neither very solid nor much to the Purpose He discourses afterwards of the wonderful Effects of Christ's Mediation and shews at last That the Humiliation of the Son of God by his Incarnation hinders him not from being equal with his Father according to the Divine Nature In the Fifth Book He refutes the Sophisms of Hereticks against the Mystery of the Trinity In the Sixth He considers in what sence the Son is called the Wisdom and Power of the Father Whether the Father be Wise of himself or Whether he is only the Father of Wisdom He puts off the Decision of that Question and treats again of the Unity and Equality of the Father of the Son and of the H. Ghost In the Seventh Book he resolves the Question proposed in the Sixth shewing that the Father is not only the Father of Power and of Wisdom but that he hath in himself both Power and Wisdom and that all the Three Persons of the Trinity are Wise and Powerful by the same Power and Wisdom because they have but one Godhead Afterwards he explains in what sence God is said to have but one Essence and Three Persons or according to the Greeks three Hypostases Having proved in the Eighth Book that the Three Persons together are not greater than any one alone he enters upon the Second Part of his Work by exhorting Men to raise up themselves to the Knowledge of God thro' Charity wherein he finds a kind of Trinity In the Ninth He endeavoureth to find a Trinity in Man who was created after the Image of God he findeth there a Spirit a Knowledge of himself and a Love wherewith he loves himself these three Things are equal among themselves and make but one Essence This is according to S. Augustin an Image of the Trinity Memory Understanding and Will furnish him with another which he believes is clearer and more like He explains it in the Tenth Book He finds some resemblances even in the outward Man in the inward Senses in Knowledge and Wisdom and these are the Subjects of the following Books He concludeth at last in the Fifteenth Book That though we have here below several Representations of the Trinity yet we should not seek for it but in immutable and eternal Things and that we cannot see it in this Life but by a Figure and Enigmatically And thus he pretends That we have an Idea of the Generation of the Word by the production of the Word of our Understanding and an Idea of the proceeding of the Holy Ghost by the Love that proceeds from the Will But he confesseth That these Notions are very imperfect and that there is an infinite Difference betwixt these Comparisons and the Mystery of the Trinity The Treatise of the Five Heresies or rather the Sermon preached against Five sorts of Enemies to the Christians Heathens Jews Manichees Sabellians and Arians which the Louvain Doctors had ascribed to St. Augustin though Erasmus doubted of it is thrown in this Edition amongst the supposititious Treatises And this was done with a great deal of Reason for the Stile thereof is very different from St. Augustin's And the Author of that Sermon preached it when Arianism was the predominant Religion in Africa as appears by the 6th and 7th Chapters which shews That St. Augustin is not the Author of it but some other African who lived at the time of the Vandal's Persecution The Sermon of the Creed against the Heathens Jews and Arians is also of the same time and probably of the same Author The Suit betwixt the Church and the Synagogue is the Work of some Lawyer who try'd to Exercise himself in making the Church to condemn the Synagogue after the same manner that a Judge condemns a Malefactor The Book of Faith against the Manichees is restor'd to Evodius of Uzala upon the Authority of ancient Manuscripts and the different Stile The following Memorial of the manner of admitting the Manichees that were converted into the Churth is very Ancient and in all probability it is an Order of some Council of Africa The Book of the Unity of the Trinity is here restored to Vigilius Tapsensis the true Author who citeth it himself in the Preface to his Books against Varimadus to whom it is attributed in an ancient Copy Both the Books of the Incarnation of the Word are taken as it is observed out of the Translation of Origen's Principles by Rufinus The Treatise of the Unity and Trinity of God is made up of Extracts out of several Passages of St. Augustin's Works both Genuine and Spurious The Book of the Essence of the Divinity which is likewise attributed to St. Ambrose St. Jerom St. Anselm and Bonaventure is partly taken out of a Book written by St. Eucherius The Dialogue of the Unity of the Holy Trinity was found in Two Manuscripts Eight Hundred Years old in one of them it is ascribed to St. Augustin yet it is clearly written in a different Stile from his The Book of Ecclesiastical Maxims ought to be quite expunged out of St. Augustin's Works to which it hath no relation yet it is quoted under that Holy Father's Name by the Master of the Sentences and it beareth his Name in several Manuscripts Trithemius ascribes it to Alcuinus and Gratian citeth it under the Name of Paterus But the vulgar Opinion is That Gennadius writ it to whom it is attributed by Algerus Walafridus Strabo the Master of the Sentences and Thomas Aquinas in several Places It is likewise cited under his Name in several MSS. This Book contains an Abridgment of the principal Articles of Religion It is evident That the
and some Translations Supposititious Book A Commentary upon the Seventy five First Psalms SOPHRONIUS Genuine Book A Version into Greek of St. Jerom's Treatise of Illustrious Men. Books Lost. An Elogy on Bethlehem A Discourse of the Ruin of Serapis A Translation of St. Jerom's Treatise of Virginity A Translation of the Latin Version of the Psalms and the Prophets made by St. Jerom. SULPICIUS SEVERUS Genuine Books An Abridgment of Sacred History divided into two Books The Life of St. Martin Three Letters concerning the Vertues and Death of that Saint Three Dialogues Seven Letters Books Lost. Several Letters of Piety St. PAULINUS Genuine Books Fifty Letters of Doctrine and Piety The Passion of St. Genesius Thirty two Pieces of Poetry Books Lost. An Abridgment of the History of the Kings A Panegyrick upon Theodosius A Letter to his Sister of the Contempt of the World and some others A Treatise of Penance and of the Praise of Martyrs Offices upon the Sacraments PELAGIUS Genuine Books A Commentary on the Epistle of St. Paul attributed to St. Jerom. A Letter to Demetrias and some others in the last Tome of St. Jerom. A Confession of Faith to Pope Innocent Fragments of a Treatise of the Power of Nature and Free-Will in St. Augustin Books Lost. A Treatise of the Power of Nature Several Books concerning Free-Will COELESTIUS Genuine Books Six Propositions Eight Definitions or Reasonings A Profession of Faith to Pope Zosimus of which we have only some Fragments NICEAS Books Lost. Six Books of Instructions A Treatise addressed to a Virgin fallen into Sin OLYMPIUS Book Lost. A Treatise of the Beginning and Nature of Sin BACHIARIUS Genuine Work A Letter concerning the Penance of a Monk Books Lost. A Treatise of Faith A Discourse concerning the End of Solomen's Life SABBATIUS Book Lost. A Treatise of Faith ISAAC Genuine Book A Treatise concerning the Trinity and the Incarnation PAULUS OROSIUS Genuine Book An Universal History entituled Hormesta LUCIAN Genuine BOOK The History of the Invention of the Relicks of St. Stephen AVITUS Genuine BOOK A Translation of the Book of Lucian of the Invention of the Reliques of St. Stephen EVODIUS Genuine BOOK A Treatise of Faith or of the Unity of the Trinity among the Works of St. Augustine Supposititious BOOKS Two Books of the Miracles of St. Stephen's Relicks SEVERUS Genuine WORK A Letter of the Conversion of the Jews in the Island of Minorca made by the Miracles of the Relicks of St. Stephen MARCELLUS MEMORIALIS Genuine BOOK The Acts of the Conference of Carthage EUSEBIUS BOOK Lost. A Treatise of the Mystery of the Cross. URSINUS Genuine BOOK A Treatise concerning the Re-baptizing of those Baptiz'd by Hereticks MACARIUS BOOK Lost. A Treatise against Astrologers HELIODORUS BOOK Lost. A Treatise of Virginity PAULUS BOOK Lost. A Treatise of Penance HELVIDIUS BOOK Lost. A Treatise against the Virginity of the Blessed Virgin Mary refused by St. Jerom. VIGILANTIUS WORKS Lost. Some Treatises of the Discipline of the Church St. AUGUSTINE TOME I. Genuine WORKS Two Books intituled of Retractations Thirteen Books of Confessions Three Books against the Academicks A Treatise of Blessedness Two Books of Order Two Books of Soliloquies A Treatise of the Immortality of the Soul A Treatise of the Quantity of the Soul A Treatise of Musick divided into six Books The Book Of a Master Three Books of Free-will Two Books upon Genesis against the Manichees A Book of the True Religion The Rule WORKS Lost. A Treatise of Beauty and Knowledge Treatises of Grammar Logick Rhetorick Geometry Arithmetick and Philosophy Supposititious BOOKS Treatises of Grammar Of Logick Of Categories Of Rhetorick Monastick Rules TOME II. Genuine WORKS Two Hundred and Seventy Letters divided into four Classes The first contains the Letters written from the time of his Conversion to his Ordination from the year 386. to the year 395. in Number thirty The second contains the Letters written to the year 410. in Number 92. The third the Letters written between that time and his Death to the Number of 109. The last Class contains the Letters to which there are no dates in Number 39. Supposititious WORKS Thirteen Letters of St. Augustin to Boniface and of Boniface to St. Augustin A Letter to Demetrias A Letter of St. Augustin to St. Cyril A Dispute with Pascentius TOME III. Which Contains the Treatises upon Scripture Genuine Four Books of Christian Doctrine An imperfect Work upon Genesis Twelve Books upon Gâ—â—esis â—…ical Books of the ways of speaking used in the 〈…〉 Books of the Bible 〈◊〉 Bâ—â—ks of Questions upon the same Books â—…s upon Job Tâ—… 〈◊〉 glass A â—…f the Harmony of the Gospels divided into â—…s A â—…ry upon the Sermon of Jesus Christ upon â—… 〈…〉 Questions upon the Gospel of St. Matth. 〈…〉 whether this Book be Genuine A 〈…〉 twenty four Treatises upon the Gospel of 〈…〉 â—…es upon the first Epistle of St. John â—…cation of several places of the Epistle to the â—…s â—…ct Commentary upon the Epistle to the Romaâ—s A continued Commentary upon the Epistle to the Galaâ—…s Sâ—pposititious Tâ—…tise of the Miracles in the Scripture divided into 〈◊〉 Books A Dicourse of the Benedictions of the Patriarch Jacob. Qâ—…s upon the Old and New Testament An Eâ—plication of the Revelation TOME IV. Gâ—nuine An Explication of the Psalms TOME V. Genuine An Hundred eighty three Sermons upon several passages of the Old and New Testament Figâ—ty eight Sermons upon the great Festivals of the Year Sixty nine upon the Festivals of the Saints Twenty three upon divers Subjects Fragments of the Sermons of St. Augustin Supposititious The last Classe of Sermons which contains those that are dubious The Addition which contains three hundred and seventeen supposititious Sermons TOME VI. Which Contains the Dogmatical Works Genuine Answers to eighty three Questions Two Books of Questions to Simplicianus Answers to Eight Questions of Dulcitius A Treatise oâ— the Belief of things that we know nothing of An Explication of the Creed A Treatise of Faith and good Works The Manual to Laurentius The Combat of a Christian. The Book of Instruction A Treatise of Continence A Treatise of the advantages of Marriage A Treatise of the Holy Virginity A Treatise of the advantages of Widowhood Two Books concerning those Marriages which cannot be excused of Adultery A Book concerning Lying A Treatise against Lying A Treatise of the Labour of Monks A Treatise against the Predictions of the Devil A Treatise of the care we ought to have for the dead A Treatise of Patience A Sermon upon the Creed Supposititious Three Sermons on the Creed A Sermon of the fourth Day of Passion Week A Discourse concerning the Deluge A Sermon upon the Persecution of the Barbarians A Sermon upon the new Canticle A Sermon of the Discipline and Usefulness of fasting A Sermon upon the taking of Rome A Collection of Twenty one Questions Sixty five Questions A Book of Faith to Peter A Book of the Spirit and of the Soul A Treatise of
Friendship A Book of the Substance of Love A Book of the Love of God Soliloquies A Book of Meditations A Treatise of Contrition of Heart The Manual The Looking-glass The Looking-glass of a Sinner The Ladder of Paradise A Treatise of the knowledge of Life A Book of the Christian Life A Book of wholsom Instructions A Book of the twelve Abuses of the Age. The Combat of Virtues and Vices A Book of Sobriety and Charity A Book of true and false Repentance A Treatise of Antichrist A Treatise upon the Magnificat A Treatise of the Assumption of the Blessed Virgin A Discourse concerning the Visitation of the Sick Some Sermons Sermon to the Brothers Hermits TOME VII Genuine Twenty two Books of the City of God TOME VIII Contains his Writings against Hereticks Genuine A Treatise of Heresies to Quodvultdeus A Treatise against the Jews A Treatise of the Usefulness of Faith A Treatise of two Souls A Conference with Fortunatus A Treatise against Adimantus A Treatise against the Epistle of the foundation of the Manichees Thirty three Books against Faustus a Manichee A Conference with Felix A Treatise of the Nature of Good A Book against Secundinus Two Books against the Adversary of the Law and the Prophets A Treatise against the Priscillianists and the Origenists An Answer to a Discourse of an Arian A Conference against Maximinus Fifteen Books of the Trinity Supposititious A Discourse of five Heresies A Trial between the Church and the Synagogue The Book of Faith A Memorial of the manner of Receiving the Manichees A Book of the Unity of the Trinity A Treatise of the Essence of the Divinity A Dialogue of the Unity of the Holy Trinity A Book of Ecclesiastical Doctrines TOME IX Contains the Treatises against the Donatists Genuine A Hymn against the Donatists Three Books against the Epistle of Parmenian Seven Books of Baptism Three Books against Petilianus A Letter to the Catholicks against Petilianus Four Books against Cresconius A Book of one Baptism against Petilianus An Abridgment of the Conference of Carthage A Discourse address'd to the Donatists after the Conference of Carthage A Conference with Emeritus Two Books against Gaudentius WORKS Lost. A Book against the Epistle of Donatus Two Books against the Donatists A Book against Centurius A Book of the Proofs and Testimonies against the Donatists A Treatise against a Donatist Advertisements to the Donatists A Discourse addressed to Emeritus Supposititious A Sermon concerning Rusticianus A Book against Fulgentius TOME X. Contains the Treatises against the Pelagians Genuine Three Books of Merits and of the Remission of Sins A Book of the Spirit and of the Letter A Treatise of Nature and Grace A Book of the Acts of Pelagius A Treatise of the Grace of Jesus Christ. A Treatise of Original Sin A Treatise of the Perfection of Justice Two Books of Marriage and of Concupiscence Six Books against Julian Four Books to Boniface A Book of Grace and Free-will A Treatise of Correction and Grace A Treatise of the Predestination of the Saints A Treatise of the Gift of Perseverance Six Books of the second Work against Julian Four Treatises of the Origin of the Soul Supposititious A Treatise entituled Hypognosticon A Treatise of Predestination and Grace A Treatise of Predestination ZOSIMUS Genuine WORKS The First Letter to the Africans The Second Letter to the Africans The Third Letter to the Africans A Fragment of a Letter to all the Bishops against Coelestius and Pelagius A Letter to the Bishops of Gaul of the Privileges of the Church of Arles A Letter to the Bishops of Gallia Viennensis and Gallia Narbonensis A Letter to Hilary of Narbon Two Letters to Patroclus A Letter to the People of Marseilles A Circular Letter against Ursus and Tuentius A Letter to Hesychius Bishop of Salona A Letter to the Clergy of Ravenna A Letter to the Bishops of Byzacena very doubtful BONIFACE I. Genuine WORKS A Letter to the Emperour A Letter to Patroclus and to the Bishops of the Seven Provinces of the Gauls Letters to Hiary of Narbon SYNESIUS Genuine BOOKS A Discourse of the manner of Reigning well A Discourse to Poeonius A Book entituled Dion Prusaeus A Panegyrick upon Baldness Two Books of Providence A Discourse of Dreams One hundred and fifty Letters WORKS lost Cynegeticks A Table of the Acts Professions of Faith and Canons of the Councils mentioned in this Volume Councils Years held in Acts Professions of Faith and Canons Of Rome under Innocent  A Preface and sixteen Canons Oâ— Mâ—â—â—vis 402 Five Canons Of Constantinople and of Ephesus 400 401 Acts of this Council in Palladius In the Suburbs of Chalcedon 403 Acts of this Council an Abridgement of them in Photius Oâ— Carthage 403 Acts related in the Acts of the 3d. Conference of Carthage Of Carthage 404 Acts of this Council in the Code of the Canons of Africa Of Carthage 405 An Abridgment of the Acts in the same Code Of Carthage 407 Twelve Canons in the same Code Of Carthage 408 Deputations mention'd in the African Code Another of the same Year   Of Carthage 409 A Declaration in the African Code Of Carthage 410 Deputation ibid. Of Ptolemais 411 See the 67th Letter of Synesius Of Carthage 411 Acts. Of Zerta 412 The 141st Letter among those of St. Augustin First of Carthage against Coelestius 411 Fragment of the Acts of this Council in St. Augustin Book 2. Of Nature and of Grace Conference of Jerusalem 415 Acts. Of Diospolis 418 Acts in St. Augustin in the Book of the Acts of Pelagius Second of Carthage against Coelestius and Pelagius 416  Of Milevis 416 Letters 175th 176th and 177th amongst those of St. Augustin Of Carthage 417 Letter to Zosimus and a Collection of some pieces Of Carthage 418 Eight Canons against the Errours of Pelagius and Ten Canons concerning Discipline Of Tella or Zella 418 Some Canons Of Carthage concerning Apiarius in the Year 418 Acts. Letter to Zosimus Another in 419  Of Ravenna 419 Acts Thirty three Canons six other Canons Letters to Boniface and to Coelestine Of Carthage in the Year 420  Of Constantinople 426 A Synodical Letter Of Carthage against Leporius 427 Profession of Faith and Letter to the Bishops of Gaul Of Constantinople 428  A Table of all the Writings of the Ecclesiastical Authors mentioned in this Volume according to the Order of their Arguments Treatises for the Christian Religion against the Pagans and Jews ST Chrysostom's Treatise against the Gentiles Prudentius's two Books against Symmachus St. Chrysostom's six Sermons against the Jews A Discourse against the Jews and Gentiles St. Augustin's Book of the true Religion and of the manners of the Church His twenty two Books of the City of God His Treatise against the Jews His Letters 16th 17th 91st 232d 233d 234th 235th Treatises against Hereticks St. Augustin's Treatise of Heresies MANICHEES St. Augustin's two Books upon Genesis against the Manichees His Book of the Manners of the Church and
of the Novatians who exclude the Laity from Communion for trivial Sins Asclepiades answered him That besides Idolatry there were many other Mortal Sins for which the Church deposeth the Clergy for ever And that the Novatians did also excommunicate the Laity for ever who had committed those Sins leaving the Power of Pardoning them to God only Socrates tells us further That Atticus foretold his own Death to Calliopius and that he did die indeed according to his own Prediction in the Year 427. in the beginning of October Besides this Letter of which we have just now spoken Theodoret in his Second Dialogue cites a Fragment of a Letter to Eupsychius concerning the Incarnation He wrote also a Letter to S. Cyril Bishop of Alexandria To perswade him to put S. Chrysostom's Name in the * Ecclesiastical Tables wherein the Names of the Living and Dead Saints were written and out of which they were read and solemnly commemorated at the publick Prayers to shew respect to them and Communion with them Diptychs as we understand by the Answer which S. Cyril made to him related in the Fourth Book of Facundus by whom we are informed That Atticus was as moderate as S. Cyril was angry upon that account We have Atticus's Letter and S. Cyril's Answer to it among the Epistles of the latter These Fragments of the Writings of Atticus make it evident That Socrates hath passed a sound Judgment of his Character Style and Temper Gennadius says That he had made an excellent Book concerning Faith and Virginity dedicated to the Princesses the Daughters of Arcadius in which he condemns the Error of Nestorius before-hand S. Cyril cites a Passage of it in his Book to the Empresses which is also repeated with another in the Council of Ephesus altho Vincentius doth not reckon Atticus among those who were alledged for Witnesses of the Faith of the Church in the Council of Ephesus and says That these Passages are not to be found in some Manuscripts of that Council TICHONIUS TICHONIUS an African an ingenious Man of the Party of the Donatists was accounted Tichonius very skilful in the Literal Sence of Holy Scripture Nor was he wholly ignorant of Profane Sciences but he was very well versed in Ecclesiastical Studies He hath composed a Treatise containing Seven Rules for the explaining of the Holy Scripture of which S. Austin hath made an Abridgment in his Third Book of the Christian Doctrine Gennadius teaches us That he had also written Three Books of the Intestine War and a Narration of several Reasons why he quotes the Ancient Synods in the Defence of his own Party He further adds That he had made a Commentary upon the Revelation in which he explains that Book in a Spiritual Sence altogether He therein did reject the conjectural Opinion of the Millennium and maintained That there should be but one Resurrection of the Good and Sinners which would happen at the same Time Insomuch that according to his Judgment the first Resurrection of the Just is here below in the Church when being delivered by Faith from the Death of Sin they receive by Baptism the earnest of Eternal Life He affirms in that Book That the Angels are Corporeal He flourished according to Gennadius at the same time as Ruffinus and S. Austin under the Empire of Theodosius the Great and his two Sons We have his Book of the Seven Rules published by Schottus and inserted in the Bibliotheca Patrum It is very obscure and of little use S. Austin's Abridgment of it is to be seen at the End of his Third Book of the Christian Doctrine LEPORIUS THis Monk is numbred among the Ecclesiastical Authors upon the account of a Book which Leporius he made to retract the Errors of Pelagius and Nestorius of which we have spoken in the Works of S. Austin We may also see what is said of it by S. Leo among the Testimonies of the Fathers touching the Verity of the two Natures in Jesus Christ. Facundus Bishop of Harmianum l. 1. c. 4. Gennadius c. 59 Cassian in the Book of the Incarnation c. 4. And Vigilius Tapsensis l. 2. of the Trinity S. ISIDORE of Damiata ISIDORE a A Priest All the Ancients give him no other Title and it doth not appear by his Letters that he had any other a Priest b Of Damiata Ephrem in Photius c. 228. saith That he was born at Alexandria nevertheless it may be said That he was of Damiata because he retreated into a place near that City as appears by his Letters of Damiata †Anciently called Pelusium whence he is usually styled Pelusiota by Authors a City in Egypt situated upon the Mouth of the River S. Isidore Pelusiota Nilus flourished in the Reign of Theodosius the Younger c He embraced a Monastick State His Letters make it evident enough and Evagrius l. 1. c. 15. of his History assures us of it in the same Terms that we have used He embraced a Monastick State and spent his whole Life in mortifying his Body by continual Abstinence and in nourishing his Soul with Meditation upon Celestial Doctrines insomuch that it may be said of him That he lived an Angel's Life upon Earth and that he was a Living Picture of a Monastick and Contemplative Life He was in so great Reputation for his Piety Doctrine and Eloquence that the Greeks gave him the Surname of a Famous So Evagrius calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whose Fame is spread far as the Poet says They that make use of this passage to prove that he made Poems understand it iâ—â— Ephrem gives him a like Epithet Famous Facundus reports That he had written two thousand Letters Suidas attributes to him three thousand upon the Holy Scripture and five thousand upon different Subjects Nicephorus also reckons ten thousand but it is almost incredible that he should write so great a number But however that be we have no more than 2012. and there are no more Dr. Cave 2013. extant in the most ancient Manuscripts He had composed some other Works b He speaks himself of a Treaâ—â—â—e of Fate against the Gentiles Suidas says That he had composed some other Works He cites the Treatise of Fate in Let. 253. lib. 3. I do not believe it a distinct Treatise from that against the Gentiles cited in the 137th and 228th Letters of the second Book because what is said in those Places respects the same matter He speaks himself of a Treatise of Fate against the Gentiles Evagrius makes mention of some Writings of Isidorus to S. Cyril but it may be he intends the two Letters which he wrote to him which are still extant and which are recited by Facundus By them we are taught That he was yet alive in the Time of the Council of Ephesus but he was then very old The Greek and Latin Church celebrate his Memory on the fourth Day of February The Epistles of this Author are
and was Ordained Bishop of Rome * Sept. 15. Nov. 28. Anno. 496. The first thing he did was to write to the †Anastasius Emperor to endeavour the Re-union of the Church He exhorts him therefore in the first ** This Letter is in Tom. 4. of Councils p. 1278. Letter and earnestly intreats him to hinder that the Name of Acacius which gave so much offence should not be recited in the Church and by that means procure the Churches Peace At the same time he advertiseth him that this would not derogate from the validity of the Ordinations which Acacius hath conferred or Baptisms which he hath administred because the Holy Spirit works by evil Ministers and Sinners who administer the Sacraments hurt none but themselves nâ—…r do hinder the effect of the Sacraments Anastasius sent * Germanus Bishop of Capua and Cresconius Bishop of Tuder two Legats to Constantinople to Negotiate the Peace and at the same time Festus a Senator of Rome went about some publick affairs There was also then at Constantinople a Priest and another Clergy-man Deputies for the Church of Alexandria who being desirous of a Re-union with the Church of Rome presented a †It is extant in Tom. 4. p. 1283. of the Councils Memoir to the Pope's Legats and Festus wherein they deliver themselves to this Effect That the Churches of Rome founded by St. Peter and of Alexandria planted by St. Mark have always had the same Faith and Doctrine and were so firmly united that when any Councils were held in the East the Bishop of Rome made choice of the Bishop of Alexandria to act in his stead and hold his place in them but there began a Division between these two Churches in the time of St. Leo because his Letter against the Impious Heretick Eutyches being falsified by Theodoret and some other Bishops of the Nestorian Party who Translated it into Greek and by the Authority of that Corrupt Translation had maintained the Doctrine of Nestorius had given the Church of Alexandria occasion to think that the Church of Rome was of that Opinion and upon that account to separate from her Communion On the other side the Bishop of Rome being persuaded that the Aegyptians opposed the Doctrine which he had received from the Apostles had also separated them from his Communion That they had sent Deputies to Rome to justifie that their Church had no other Sentiments than those of the Fathers of the Council of Nice but there was then at Rome a certain Man of their Countrey an â—…my to the truth by whose means they were denied Reception and Audience Insomuch that they returned without effecting any thing but they understood since by Photinus a Deacon of the Church of Thessalonica who was sent by his Bishop to Pope Anastasius that this Pope did not approve of the Additions and Alterations which had been made in the Version of St. Leo's Letter That the Legats of this Pope sent to Constantinople having assured them of the same thing they implored them to receive their Confession of Faith that if it were found agreeable to the Doctrine of the Church of Rome these two Churches might be Re-united In this Confession of Faith having asserted with most serious Protestations that they did receive the Doctrine of the three first General Councils and the Anathema's of St. Cyril without mentioning the fourth Council They confess that Jesus Christ is consubstantial with the Father according to the Divine Nature and with us according to the Humane that there is but one Son that the Actions and Sufferings of Jesus Christ are proper to one Son only They condemn those that divide or confound the Natures or introduce a mere Phantom because in the Incarnation there is no multiplication of Sons and the Trinity of the Persons in the Godhead still remains although one of the Divine Persons be Incarnate They pronounce an Anathema against Nestorius and Eutyches But they declare that the Doctrine of Dioscorus Timotheus and Petrus their Patriarchs was such as that they do still follow it and are ready to justifie it Lastly They conjure the Popes Legats to present this Confession of Faith to him that he may approve it and receive them into his Communion Festus also was Commissioned by the Emperor to negotiate the Re-union of the Church of Constantinople and he promised to sway Anastasius the Pope to Subscribe Zeno's Henoticon But when he came to Rome Anastasius was dead having been in the See of the Church of Rome but two years wanting six days There is another * It is extant in Tom. 4. Council p. 1278. Letter of Anastasius to Lewis the French King wherein he congratulates his Conversion to Christianity Lastly M. Baluzius in Tom. 1. of his new Collections of Councils hath published some fragments of a Letter of Anastasius to Ursicinus upon the Incarnation Platina says that he wrote some Books De Trinitate De Libero arbitrio de Regulis Fidei adversus Pelagianam Haeresin and many Sermons but we know not upon what grounds The Letters of this Pope are full of Moral Observations and Applications of Texts of Holy Scripture PASCHASIUS a Deacon of the Church of Rome THIS Deacon flourished in the Popedom of Anastasius and Symachus under this last he Paschasius a Deacon of Rome favoured the Party of Laurentius the Anti-Pope and some hold that he was put into Purgatory upon that Account where Germanus Bishop of Capua saw his Soul if we may believe the Relation which St. Gregory gives us in his Dialogues He made two Books concerning the Godhead of the Holy Spirit * Against Macedonius commended by St. Gregory in which he hath not omitted any Material proof which the Holy Scripture affords us to prove the God-head of the Holy Spirit This Treatise is Written in a very good Method and with much Elegancy It hath been Printed at Collen in 1539 8vo and at Helmstadt in 1613. and put into the Biblioth Patr. Tom. 8. p. 806. Some think that it is to this Paschasius that Eugippius hath Dedicated the Life of St. Severinus JULIANUS POMERIUS JUlianus Pomerius a Native of Mauritania and Ordained a Priest in France lived about the end of the fifth Age. He composed a Treatise by way of Dialogue between Julian a Bishop Julianus Pomerius and Verus a Priest * Dr. Cave takes them for an Abridgment of Nemesius ' s 8 Books Dé Animâ about the Nature and Qualities of the Soul divided into eight Books In the first he tells us what the Soul is and in what sense it is said to be made in the Image of God In the second he examines whether it be Corporeal or Incorporeal In the third he enquires how the Soul of the first Man was made In the fourth he discusses this Question Whether the Soul which is about to be infused into the Body be created anew and without Sin or whether it be
of them These Deputies not finding that footing in the Church of Rome which they expected thought fit to consult the Bishops of Africk which were banish'd to the Isle of Sardinia And therefore in the Year 521 they address'd to them a Writing wherein they declar'd their Belief concerning the Incarnation and Grace and founded it upon the Testimonies of the Fathers As to the Incarnation they acknowledg'd two Natures in Jesus Christ united into one Person only without confusion and mixture They reject the Sentiment of those who professing to believe one Nature Incarnate in Jesus Christ do not receive the Decision of the Council of Chalcedon or who admitting two Natures would not say that there is but one Nature of the Word Incarnate From these Principles they conclude That the Virgin is truly the Mother of God That the Union of the two Natures is essential and natural That the Person of Jesus Christ is compos'd of two Natures without any change happening to him That the Trinity continues the Trinity still tho one of the Persons of this Trinity was Incarnate That his Flesh is not become a part of the Trinity but is become the Flesh of one Person of the Trinity From whence it comes to pass that one may say That one of the Trinity suffer'd and was crucified in his Flesh and not in his Divinity that it was not Man who was made God but God who was made Man They profess to receive the four first General Councils and the Letters of St. Leo and to condemn the Errors of Theodorus of Mopsuesta Nestorius Eutyches and Dioscorus and of all those whom the Apostolick See had regularly condemn'd As to Grace they follow the Principles of St. Austin and declare that they believe that the first Man was created without Concupiscence and with a perfect liberty to do good and evil and that by falling into sin he was chang'd both in his Body and his Soul that he lost his own Liberty and became a Slave to sin that since that time all men are born in sin that nothing but the Grace of Jesus Christ can deliver us from sin that without this we can neither think nor desire that which is good that Grace worketh in us to do not by any necessitating violence but by the sweet inspiration of the Holy Spirit that no Man can say 'T is in my power to believe if I will since Faith is the gift of God who worketh in us to believe and to will that the passage of the Apostle which says God would have all Mankind to be sav'd ought not to be objected against this Doctrine to prove that nothing hinders us to be sav'd if we will For if this were so there would be no necessity to have recourse to the unsearchable Judgments of God for explaining the reason why one is call'd and another not that if God would effectually have sav'd the whole World he should have wrought in Tyre and Sidon those Miracles which were done in Chorazin and Bethsaida since he knew that if they had been wrought in these two former Cities their Inhabitants would have repented that the beginning of good Thoughts the consent of the Will to do good cometh to us from God who produces them in us by his Holy Spirit They cite for proof of these Principles some passages of St. Basil of the Popes St. Innocent and St. Celestin and of the Council of Africk They conclude with Anathematizing Pelagius Celestius and Julianus and those who are of their Opinion together with the Books of Faustus about Predestination This Confession of Faith is sign'd by Peter a Deacon John and Leontius Monks and by another John a Reader They pray the Bishops of Afric to approve their Exposition of Faith that so being supported by their Authority they may be able to stop the mouth of those who disgrace them The Bishops of Afric employ'd St. Fulgentius to write them an Answer and their Letter bears the names of fifteen Bishops only who did not only approve in this Letter all the Points of the Confession of Faith which we have just now explain'd but did also enlarge and confirm them without excepting so much as that Proposition One Person of the Trinity did suffer They enlarged very much upon the Proofs of Original Sin the Necessity of Grace for the beginning of Faâ—th upon its Efficacy upon the Insufficiency of Free-will to do good They confess that Grace does not destroy our Free-will but they maintain that our Free-will which without Grace is not sufficient to do any thing but sin is deliver'd from this Bondage by Grace which sets us truly at liberty They confess also that in some sense it may be said that Nature has power to believe and to do good because Faith and Charity are proper for Human Nature and Man was created only to believe and do good but that since the Fall he cannot have Faith nor do good unless God give him the power as the Soul gives Life to the Body which is capable of being animated That when the Apostle says Therâ— are some People who do by nature what the Law commands this is to be understood of Faithful People and such as were Converted That neither the knowledge of God nor Faith will avail us any thing without Charity that the Law of Nature does not deliver us from sin without Grace that it must be referr'd to the incomprehensible Judgments of God that he does not effectually will all Men to believe that it is sufficient for us to acknowledge with humility his Mercy wholly gratuitous in those who are sav'd and not to doubt his Justice as to those who are damned that those who understand this passage of St. Paul That God would have all Men to be sav'd so as to make a Man's Salvation depend upon his own Will are grosly mistaken that the example of Infants dying without Baptism who are condemn'd to Eternal Punishment for this is the term which Fulgentius uses without committing any voluntary sin does confound them That therefore the words of the Apostle are to be understood in this sense that no man is sav'd but by the Will of God because he cannot prevent the fulfilling of God's Will neither can the effect of it be hindred by the malice of Men and that 't is certain that all those whom God would have sav'd are infallibly sav'd that it may also be said that by all men are to be understood all men who are to be sav'd that often-times in Scripture all the World is taken for a part of Mankind Lastly That God who created Man hath provided for him by the Decree by which he predestin'd him Faith Justification Perseverance and Glory and whosoever does not acknowledge the Truth of this Predestination shall not be of the number of the Elect nor have any share in that Salvation That notwithstanding the Faithful ought constantly to pray and to have Charity for these Persons that God would give them
Errors of Nestorius Eutyches and their Followers and endeavour to shew that we ought to say That One Person of the Trinity was crucified and to confirm this Expression by the Testimonies of the Fathers But there is scarce any except Proclus who used it They add afterwards a Confession of their Doctrine concerning Grace the Substance whereof is this That Adam was created a perfect Man that he was neither mortal or immortal but capable of becoming either the one or the other That he had a perfect liberty of Power and Will to do good or evil but falling into sin he had lost the Life of the Soul as well as that of the Body and that his sin descended upon all his Posterity That upon this account Children are baptiz'd not only to make them the Children of God by Adoption or to render them worthy of the Kingdom of Heaven as the Disciples of Pelagius Celestius and Theodorus of Mopsuestia taught but also that they may obtain remission of Original Sin which deserves eternal Death That none can recover himself from this Fall nor be saved but by the Grace of Jesus Christ That Free-will since the entrance of sin has of it self no other power but that of choosing some carnal good and pleasure and that it can neither desire nor will nor do any thing for eternal Life but by the Operation of the Holy Spirit That they condemn on the one side those who say that sin is Natural or that it 's a Substance and on the other side they detest those who affirm against the Doctrine of St. Paul That it is in us to Will but it is God that finisheâ— the Work The Monks of Scythia receiving no satisfaction as we have said from the Legats of the Pope came to Rome but they were not much better receiv'd by Pope Hormisdas They continued there more then a year by the order of this Pope but finding means to withdraw they fixed up before their departure twelve Anathematismes which contain'd in Substance the Doctrine comprized in their Confession of Faith And as it is the custom of those who are persecuted and accused of Heresie about subtil Questions to make many Declarations and Confessions of Faith we have also a Confession of Faith made by John Maxentius together with an Explication of the manner in which the two Natures are united in the Person of Jesus Christ. After their Departure Pope Hormisdas being very angry with them wrote to Possessor a Bishop of Afric That he had done all that lay in his power to cure these Monks of their Error but could not compass his design that he found them turbulent and Enemies to Peace that they sought only to dispute upon new Questions and that they were so proud that they would have all the Earth enslaved to their Imaginations That they were wont to spread unjust Reports to feign Calumnies to hate the Church to stir up Seditions and to maintain their Opinion with obstinacy That they had a mind also to stir up the People and sow their Tares at Rome He adds to what we have now said that which we have already reported concerning the Books of Fausius John Maxentius having undertaken to answer this Letter which was publish'd to the World took upon him to say That it could not be Hormisdas's and that it was not the Work of a Pastor of the Church but of its Enemies being stuff'd with nothing but falshoods errors contradictions and reproaches Nevertheless he objects to Hormisdas that he has not given a positive answer to the Monks of Scythia although the Letter which he treats of begins with this Maxim That it 's reasonable that those who are consulted should give an Answer to those who consult them Afterwards he accuses the Author of this Letter of being an Heretick and a favourer of the Nestorians He accuses of the same Heresie Dioscorus the Pope's Legat and the Bishop Possessor to whom this Letter is written because they were Enemies to those who affirm that One Person of the Trinity suffered He defends this Expression stoutly and proves that this Letter cannot be Pope Hormisdas's because the Doctrine of the Monks of Scythia is condemned in it as Heretical although the Pope after he had entertained them many times and known that it was their Doctrine had not excluded them from his Communion for the space of fourteen Months that they continued at Rome From whence he concludes that this Letter was supposititious or that the Pope was corrupted by Dioscorus but whether this Letter was his or anothers that the Author of it is a Heretick Afterwards he justifies the Doctrine and Behaviour of the Monks of Scythia and refutes the Objections which are made against them in this Letter He maintains that the Monks did not retire from Rome of their own accord and that they were not driven away by the People but that the Pope being subject to Human Infirmity understanding that Dioscorus was returning had caused them to be forced out of Rome by his Wardens * They were a sort of Officers chosen by the Pope out of the Clergy to defend and take care of the Patrimony of the Roman Church although he had promis'd to hear them in an Ecclesiastical Assembly when Dioscorus should return As to what was said in this Letter concerning the Books of Faustus he observes that the Author should condemn them as Heretical and not only say that the Church had not received them but because he approved the Doctrine of St. Austin he compares it with that of Faustus endeavouring to prove that it 's Heretical contrary to that of St. Austin and agreeable to that of Pelagius This he does to confound those who defended the Books of Faustus as Catholick of which number was Possessor Bishop of Afric The same John Maxentius wrote a Discourse against the Acephali who said that there was but One Nature in Jesus Christ after the Union and a Dialogue against the Nestorians divided into two Books In the last of them he proves stoutly that it may be said that One Person of the Trinity did suffer These Works and others whereof we have now spoken are to be found in the Bibliothicks of the Fathers The Style of this Author is pure enough he wrote with much clearness and strength TRIFOLIUS ALL that is known of this Author is that he was a Priest that he liv'd at the beginning of the sixth Age for his Country is altogether unknown There was a Letter of his address'd to Trifolius Faustus a Roman Senator against John one of the Monks of Scythia who was come from Constantinople to Rome There he refutes their Opinion and maintains that this Doctrine One of the Trinity suffer'd did spring from the Error of Arius and that it agreed with all Heresies He advises this Senator to shun all Expressions which are not in the Decisions of the four Councils nor in the Writings of the Fathers approv'd by these four
that he has 〈◊〉 cause 〈◊〉 〈◊〉 of Fâ—… which had been so long favourable to him In the same Book he proves That Supreme Nappâ—… does not consist in those things of which he was depriv'd and that God 〈◊〉 in the Sovereign Goâ—… Having prov'd in the fourth Book That 〈◊〉 but good men are happy and that the wicked are always miserable â—he Discourses of Providence and Destiny and enquires into the Reasons why God perâ—… the Wicked to enjoy a 〈◊〉 Happiness and the good to suffer Pain In the fifth â—he 〈◊〉 of Chance of 〈◊〉 and the manner of reconciling Free-will with the Prescience of God Boetius makes her say That Prescience is not at all destroy'd by Free-will because altho every thing that God foresees does necessarily come to pass yet it had not been foreseen but that it was to come to pass by a Choice perfectly free Altho Boetius was not a Clergy-man by Profession yet he wrote some Theological Books He wrote a Treatise of the two Natures in Jesus Christ upon occasion of a Question that had been started about a place in the Council of Chalcedon wherein this Proposition of Eutyches is condemn'd That Jesus Christ is of two Natures but he does not subsist in two Natures Boetius at first could hardly understand the difference between these two Expressions but afterwards meditating more upon it he found that this Proposition was really the Principle of the Errors of Eutyches This engag'd him to refute the Error of 〈◊〉 and to explain after what manner the two Natures are united in one Person only He 〈◊〉 use of Aâ—…'s Philosophy to explain the terms of Substance and Person and handles this matter in a very subtil and schâ—lâ—stical manner His Treatise of the Trinity to Symmachus is no less full of Philosophical terms and Metaphisical subtilties as well as his Letter to John the Deacon of Rome upon this Question viz. Whether the Father Son and Holy Spirit can be affirm'd substantially of the Divinity i. e. whether it can be said The Father is the Divinity c. Boetius seems to be the first who explain'd our Mysteries by Aristotle's Philosophy and made use of that Method which the School-men so greedily have embrac'd I say nothing of his other Works because they are about matters purely profane They were collected and printed at Bafil by Henry the Son of Peter in the Year 1546. This Author wrote purely enough and does not much favour of the Barbarism of his Age But the Scholastical terms which he uses and the subtilty of the Questions which he handles render him obscure and tedious His Work of the Consolation of Philsophy is free from this fault It is a Work worthy of a more refin'd Age and may pass for a Master-piece in its kind EPIPHANIUS SCHOLASTICUS CAssiodorus made this Man whom he thought very Eloquent translate the Ecclesiastical Histories Epiphanius Scholastieus of Socrates Sozomen and Theodores That eloquent Greece says he may not insult over us and boast that they have anything which we have not This Version is faithful enough but it favours very much of â—he Barbarism of the Age in which this Translator wrote He translated also the Commentaries of Didymus upon Solomon's Proverbs and the seven Canonical Epistles and the Commentaries of Epiphaâ—ius the Cyprian upon Canticles and perhaps many other Books But all these Versions are lost Only the Version which he made at the desire of Cassiodorus of the Condex Encyclious or a Collection of Synodical Epistles to Leo the Emperor in Defence of the Council of Chalcedon is extant Conc. Tome 4. p. 891. and has been publish'd more correct by Baluzius in his new Collection of Councils Paris 1683. fol. Cave Hist. Lit. 387. THEODORUS the Reader Socrates Sozomen and Theodoret having all three written the Ecclesiastical History of the same time from the Empire of Constantine to that of Theodosius the younger that happen'd to them which is scarce avoidable by all those who write the same History that they often report the same things Theodorus the Reader and one adds some things which the others had pass'd over in silence So that a man must either resolve to read many times the same things by reading all their three Histories or else he must lose the knowledge of some things and considerable circumstances by reading one only To shun these Inconveniencies it was necessary to compose a Body of the History out of these three Works and to relate but once those things which are found written by several and to supply from one Historian what is wanting in the others This Work was undertaken among the Greeks by Theodorus the Reader of the Great Church of Constantinople and finish'd by Cassiodorus in the Version made by Epiphanius For as to Theodorus he went no further in this Work then to the Death of the Emperor Constantinus This Collection was divided into two Books whereof there are yet some Manuscripts There is one Greek Manuscript of it in the Venetian Library of St. Mark and Leo Allatius had another from which Valesius took his various Readings of the Histories of Socrates Sozomen and Theodoret Cave p. 393. But he wrote of his own two Books of the Continuation of the History of these three Authors drawn to the Reign of Justinus the Elder of which there remains now no more but an Abridgment of the Chapters which was preserv'd by Nicephorus and some Fragments taken out of the fifth and seventh Council and from St. John Damascene I think we need not very much regret the loss of this Work since the Abridgment which we now have of it is very exact and all things are related in it with great care It is to be found with the Fragments at the end of Theodoret's Ecclesiastical History publish'd by Valesius Museulus has also plac'd it at the end of his Version of the Ecclesiastical Historians It is printed in Greek with the other Ecclesiastical Greek Historians by Robert Stephens at Paris 1544. Gr. Lat. at Geneva 1612. and with the Version and Notes of Valesius Paris 1673. Cave p. 393 394. SEVERUS SEverus born at Sozopolis a City of Pisidia was Head of the Monks of Palestine and of the Sect of Acephali he was made Bishop of Antioch in 513 and forc'd away from it in 519. He Severus wrote some Treatises in the form of Letters whereof we find some Fragments cited in the third Council of Constantinople taken from a second Letter to Oecumenius from a Letter to Paul from a Synodical Letter to Anthimus and from a Letter to Theodosius He maintains that there is but one Nature in Jesus Christ and condemns the Decision of the Council of Chalcedon and the Letter of St. Leo. He wrote several other Letters mention'd by Evagrius and some Homilies and Commentaries upon Scripture frequently mentioned in the Greek Caâ—ena's Cave p. 390. JOHN of Scythopolis I Have read says Plâ—tiâ—â— a Treatise of 〈◊〉 of
concerns the Affair of Contumeliosus This Bishop being condemn'd had appeal'd to Rome The Pope had appointed Judges upon the Places yet the Bishops of the Gauls caus'd their own Judgment to be put in Execution The Pope wrote to Caesarius that it would be better to suspend the Execution till his Cause were decided a-new or at least to permit him to withdraw and not to shut him up in a Religious House He ordains that his Goods should be restor'd to him but that he should not dispose of the Revenues of the Church nor be permitted to celebrate Mess that the Arch-deacon of his Church should be nam'd as Deputy in his room who should have the Administration of Affairs until he was sentenc'd on condition that the first Judgment given against him should be no wise prejudicial to him and that no consideration should be had of it in the second These Letters are dated the 18th day of August in the Year 535. There may be a fault in the Date of the Consulship I say nothing of a Letter of Agapetus to Anthimus because it is a Piece taken out of the 97th Epistle of St. Leo according to the Custom of Isidore All the seven Epistles are publish'd Concil Tom. 4. p. 1789. There is also another Letter to Peter the Patriarch of Jerusalem concerning the Deposition of Anthimus Gr. Lat. in the Act. 1. of the Council of Constantinople under Mennas Conc. Tom. 5. p. 47. Cave p. 407. St. EPHREM Patriarch of Antioch ST Ephrem altho a Syrian by Nation understood perfectly the Greek Tongue After he had pass'd thro Secular Offices he arriv'd at the Dignity of a Count in the East and was promoted to the See of the Church of Antioch about the Year 526. He signaliz'd himself chiefly by the great Alms he gave He compos'd many Treatises of which three Volumes fell into the hands of Photius who assures us That all the Works of this Author were written in Defence of the Doctrine of the Church and of the Holy Council of Chalcedon The same Author makes long Extracts out of those which he had seen The first is a Collection of divers Pieces whereof the first is a Letter address'd to Zenobius Scholasticus of Emesa who was infected with the Error of the Acephali St. Ephrem there defends the Letter of St. Leo and the use of the Trisagion He observes in the first place that the Orientalists attribute to Jesus Christ this Epithet in praise of him Holy holy holy and then they add who was crucified for us whereas those of Constantinople and the West refers this Epithet to the Trinity and therefore cannot add who were crucified because the three Divine Persons cannot be subject to Sufferings That in many Churches of Europe instead of these words Who were crucified for us are put these other words Holy Trinity have pity on us He adds That according to these two different senses this Expression may be us'd or not us'd but that the Hereticks Acephali having abus'd it he thought fit not to use it at all After this Remark he undertakes the Defence of St. Leo's Letter and observes that we must not compare what St. Leo says when he speaks of the Incarnation with what the Fathers say when they speak of the Divinity but with those places where they speak of the Incarnation He proves afterwards that St. Leo in this Letter acknowledg'd the two Natures in the Union of one Person only and plainly condemn'd the Error of Nestorius In the second Chapter he proves that the Expressions which this Pope us'd to denote the difference of the Natures and Operations were agreeable to those of the Greek Fathers and even to the Doctrine of St. Cyril In the third he proves that the Articles which are added to note the distinction of the two Natures do not signifie that there are two Persons in Jesus Christ but only two Natures united with an inseparable Union In the fourth and fifth he defends some particular Expressions of St. Leo by comparing them with the modes of speaking us'd by the other Fathers which are altogether like them This Letter to Zenobius was follow'd with many others There is one to the Emperor Justinian wherein he commended this Prince for being Religions another concerning the Monks who liv'd in the Desert wherein he gives good 〈◊〉 of his Piety In the third he maintains that the Acts of the Syâ—… Decision of Aâ—… contain nothing contrary to Faith The fourth was written to Anthimus himself after 〈◊〉 was past against him He does not dissemble his Approbation of Condemning him but he declares thoe he would have him receiv'd tho with very much Precaution There is a fifth Letter to Domitiâ—… about the manner in which the two Natures are united in Jesus Christ and a sixth to Syneletiâ—… of Tarsus wherein he explains the Judgment of the Fathers about the Union of the two Natures The seventh was address'd to Anthimus Bishop of Trebizonde against the Error of Eutyches wherein he pâ—â—ises Justinian as a most Catholick Prince The eighth was to one Persaâ—… called Barses wherein be explains the Mystery of the Trinity and the Incarnation by the Scripture The ninth was address'd to the Monks who desir'd to be undeceiv'd of the Errors which they held by showing them from Testimonies of the Fathers that the Actions of the two Natures are found in one Person only This Letter was follow'd with the Synodical Letter of a Council held by St. Ephrem against Syncleticus Bishop of Tarsus and against the Monk Stephen his Chaplain who was accus'd of the Eutychian Errors In it is explain'd this famous Maxim of St. Cyril That there is but one Nature of the Word Incarnate by saying that he us'd the Word Nature for that of Person There it is noted that Syncleticus did make Confession of the true Faith before the end of the Council There was after this a Letter to Magnus Bishop of Berraea wherein St. Ephrem justifies the Doctrine of the fourth General Council that Jesus Christ was composed of two Natures and proves that this Expression That there is but one Nature of the Word Incarnate was us'd against those who separated the two Natures but not against those who distinguish'd them tho they were united in one and the same Person There was another Letter to the Monk Eunoius about Corruption and Immortality wherein he proves that Immortality was a Perfection of our Nature before its Fall and that Corruption was an Imperfection After these Letters follow seven Sermons The first upon the Festival of the Prophets the second upon the Feast Christmas the third upon the Fasts of the Year the fourth about the Instruction of Catechumens the fifth about the Feast of St. Michael which was preach'd at Daphne the Suburbs of Antioch the sixth about Lent the seventh about a Sunday of Lent the eighth to the Novices in the four first days of their Baptism This is what is contain'd in the first Volume
that the thing may be done either by himself or by a Bishop of his choosing Lastly he reproves them for not having asufficient horror of the Sect of the Priscillianists whom he accuses of many infamous things which he says are prov'd in the Letter of Turribius to St. Leo. There is also another Letter from the same Person to Tarribius Governor of this Country exhorting him to oppose the Disorders which we have mention'd and to employ his Authority for abolishing these Customs which are contrary to the Discipline of the Church A Conference held at Constantinople between the Catholicks and Severians JUstinian being desirous to reconcile the Severians to the Catholicks summon'd the Bishops and Priests on both sides in the Year 533 to confer together about their Differences in the presence A Conference between the Catholicks and Severians of Strategius a Commissioner sent from himself When they were met together the Bishop Hypatius made a Speech in behalf of the Catholicks The first day the Severians said That they had presented their Confession of Faith to the Emperor and that in it they had explain'd every thing that might raise any Scruple Hypatius answer'd That they could not approve it because therein they blam'd what was done against Eutyches in the Council of Chalcedon He desir'd to know of the Severians what they thought of Eutyches They answer'd That they believ'd him to be a Heretick He reply'd to them That if this were so the Council of Dioscorus had done ill to receive him They answer'd That they had receiv'd him as a Peniteâ—â— Why then said he to them do ye condemn him They confess'd that Dioscorus and his Council were then impos'd upon Then replys Hypatius the Error of this Universal Council was corrected by another Universal Council This Council was assembled at Chalcedon The Severians confess'd the Principle but maintain'd that the Council of Chalcedon had not done what it ought to do Here ended the first enterview In the second the Severians accuâ—'d the Council of Chalcedon of Novelty because they had determin'd that the two Natures in Jesus Christ were distinguish'd after their Union They affirm That we must say with St. Cyril that he was compos'd of two Natures but after the Union there was but one Hypatius ask'd them Whether they condemn'd this Doctrine meerly because it appear'd to them to be new or as false They answer'd That they condemn'd it both as new and as false because St. Cyril St. Athanasius the Popes Felix and Julius St. Gregory Thaumaturgus and St. Dionysius the Areopagite had declar'd that there was but one Nature in Jesus Christ after the Union Hypatius answer'd That the Writings in which this was found were supposititions that St. Cyril had taught the contrary that in the Council of Ephesus he had not produc'd any Testimony of the Fathers where it was said that there was but one Nature in Jesus Christ after his Incarnation The Severians said Think you then that we have forg'd or falsified these Writings Hypatius answer'd That he did not accuse them of this Forgery but that he suspected the ancient Hereticks the Apollinarists to be guilty of it that the Nestorians had also falsified the Letter of St. Athanasius to Epictetus The Severians added That the same things are found in the Books written by St. Cyril against Diodorus and Theodorus Hypatius answer'd That these Books were also falsified and whereas his Adversaries insisted upon it that they could produce ancient Manuscripts taken out of the Archieves of the Church of Alexandria Hypatius answer'd That if they could show such in the time of Proterius or Timotheus Salophaciolus they were certainly genuine but that since that time the Church of Alexandria having been in the possession of Hereticks they were not oblig'd to trust to the Monuments which came out of the hands of their Enemies that they had plainly prov'd that the Letter attributed to Pope Julius was the Epistle of Apollinaris written to Dionysius that Severus and those of his Party would not sign the Confession of Faith which they say was St. Gregory Thaumaturgus's and lastly that the Books attributed to St. Dionysius were forged Here the Severians ask'd Why the Council of Chalcedon had not receiv'd the Letter of St. Cyril which contains twelve Chapters wherein he denies that there are two Subsistences in Jesus Christ. Hypatius answer'd That the Council of Chalcedon had not rejected this Letter but had preferr'd the other Letter because it is more clear The Severians urg'd That St. Cyril us'd the word Subsistence for Nature Hypatius answer'd That indeed the ancient Fathers and the Latins confounded them but the Orientalists distinguish'd them and gave the name of Subsistence to the Person that it is no where found that St. Cyril did ever affirm that there were three Subsistences in the Trinity The Severians reply'd That in the Letters of St. Cyril approv'd in the Council of Chalcedon it was said that Jesus Christ was made up of two Natures ex duabus Naturis which signifies say they according to his language that he is one Nature made up of two ex duabus naturis unam Hypatius answer'd them that this Expression ex duabus naturis is so far from signifying what they pretend that Flavian made use of it and to prove this they reciâ—e the Letter of Flâ—… to the Emperor Theodosius The Severians always insisted upon two Testimonies of St. Ceril Hypatius answer'd them That none is oblig'd to take any thing for a Rule of Faith but the Synodical Letters approv'd in the Councils and not what a Father may have said or written upon different Occasions As says he we must be guided by the Decision of the Apostles in the Council of Jerusalem and not by what every Apostle might write or practise before this common Decision that in the Letter of St. Cyril to Nestorius the Union of the two Natures without confusion or mixture was establish'd that in his Letter to the Orientalists he had approv'd their Declaration which clearly contains the distinction of the two Natures after their Union that it was more reasonable to give credit to these publick Letters then to some private Letters which might easily be corrupted The Severians did not omit to produce the Letter to Eulogius and that which is address'd to his Successor and Hypatius explain'd them protesting always that he did not receive them for genuine After this another Question was debated The Severians complain'd that the Names of Councils were put into the Dipryches they said that this tended only to encrease the Division Hypatius answer'd that this would do no hurt that since the Names of particular Bishops were recited in them it was but just that those of Councils should be plac'd in them and that this could offend none but Hereticks The Severians said against the Council of Chalcedon that it had receiv'd Ibas and Theodoret. Hypatius answer'd that it had not done it till they had pronounc'd an Anathema against
Council of Valentia in Spain ibid. Council IV. of Arles ibid. Council of the Bishops of Afric held at Carthage under Boniface Bishop of that City 525 Council II. of Orange 529 Council II. of Vasio ibid. Council of Rome under Boniface II. 531 Council II. of Toledo ibid. Conference of the Catholicks with the Severians held at Constantinople 533 Council II. of Orleans ibid. Council of Clermont 535 Council of Constantinople under Mennas 536 Council III. of Orleans 538 Council of Barcelona 540 Council IV. of Orleans 541 Council V. of Orleans 549 Council of Arvernia under King Theodoret ibid. Council of Tutella 550 Council II. of Constantinople called the fifth General 553 Council V. of Arles 554 Council II. of Paris 557 Council I. of Bracara 563 Council of Santones ibid. Council II. of Lyons 567 Council II. of Tours ibid. Council II. of Bracara 572 Council IV. of Paris 573 Council V. of Paris 577 Synod of Antisiodorum 578 Council I. of Mascon 581 Council III. of Lyons 583 Council II. of Valentia ibid. Council II. of Mascon 585 Council III. of Toledo 589 Council of Narbo ibid. Council I. of Sevil 590 Council of Arvernia ibid. Council of Poitiers ibid. Council of Metz ibid. Assembly of Bishops at Nanterra Council of Saragosa 592 Council of Toledo National 597 Council of Osca or Huesca 598 Council of Barcelona 599 A TABLE OF ALL THE WRITINGS OF THE Ecclesiastical Authors Mention'd in this Volume POPE SYMMACHUS Genuine Works still extant Nine Letters Supposititious Works Letters second and fourth which were Avitus's and the twelfth forged AVITUS Bishop of Vienna Genuine Works Letters 87. A Homily upon the Rogations Fragments of some other Homilies and some Treatises Five Poems upon the History in the beginning of Genesis A Poem of Virginity A Conference with Gundebaldus Books lost A Treatise against the Arians and against those who say that the Flesh of Jesus Christ is only a Phantome Many Sermons upon different Subjects Among others Two Sermons about Easter Three Sermons upon the Rogation-days A Sermon upon the Ascension of Jesus Christ. A Sermon upon Whitsunday A Sermon upon the Ordination of a Bishop A Homily upon Jonas A Homily upon the Ascension of Elias A Sermon upon the Passion of Jesus Christ. A Sermon upon the Dedication of a Church of St. Michael and upon some other Dedications of Churches A Sermon upon King Ezechias Many Pieces in Verse ENNODIUS Bishop of Pavia Genuine Works 297 Letters divided into nine Books A Panegyric upon King Theodoric An Apology for the Council which acquitted Pope Symmachus against a Writing entituled Against the Synod which pronounced an unjust Absolution The Lives of St. Epiphanius Bishop of Pavia and St. Anthony Monk of Lerina An Eucharistic upon his own Life A Moral Exhortation written about the Obligation of Bishops to keep a Clergy-man in the House with them to be witness of all their Actions Some Formularies Two Benedictions of the Easter Wax-Candle Prayers before and after Mass. Orations or Pieces of Rhetoric among which there are six upon â—…cred Subjects viz. Upon the day of the Promotion of Laurentius to the Bishoprick of Milan Upon the Dedication of a Church of the Apostles Upon the Election of a Coadjutor Upon the Dedication of a Church Upon a Bishop when he took possession of his See Against the Hereticks in the East HORMISDAS Genuine Works Letters 80. St. FULGENTIUS Genuine Works An Answer to ten Objections of the Arians Three Books to King Thrasimund Three Books addressed to Monimus Two Books of Remission of Sins A Letter to Proba of Virginity Another Letter to the same of Prayer and Compunction of Heart A Letter of Consolation and Instruction to the Widow Galla. A Letter to Theodorus upon his Retirement A Letter of Conjugal Duties A Letter to Eugippius about Charity towards our Neighbour A Letter to Venantia about Penance A Treatise to Donatus about the Faith A Letter written in the name of fifteen Bishops of Afric to the Monks of Scythia A Treatise of Predestination and Grace Letters in the name of the Bishops of Afric to John and Venerius A Fragment of some Books about the Trinity against Fabianus A Treatise to Victor about the Divinity of the Word A Treatise of the Faith to Peter A Treatise of the Trinity to Felix A Treatise of the Incarnation to Scarilas Answers to the Questions of Ferrandus the Deacon Another Answer to five Questions from the same A Treatise to Reginus Ten Sermons Books lost A Treatise against Pinta A Conference with King Thrasimund A Book of the Holy Spirit to Abragilas A Letter to the Catholicks of Carthage Two Treatises of Fasting and Prayer Two Letters to Stephanias written in the name of the Bishops of Sardinia A Letter of Ecclesiastical Moderation Ten Books about the Trinity against Fabianus Seven Books of Grace against Faustus Supposititious Works A Treatise against Pinta A Treatise of Predestination and Grace A Sermon of the Purisication Many other Sermons EUGIPPIUS Genuine Works The Life of St. Severinus A Collection of passages out of St. Austin FERRANDUS the Deacon Genuine Works A Collection of Canons Two Letters to St. Fulgentius An Answer to Reginus Letters to Severus and Anatolius Students of Law A Writing concerning the three Chapters The Life of St. Fulgentius Works lost A Letter to Eugippius about the Trinity A Letter to St. Anselm The three first Books of Vigilius of Tapsa JOHN MAXENTIUS Genuine Works A Libel to the Legat of Pope Hormisdas A Confession of Faith Twelve Anathematisms Another Confession of Faith with an Explication An Answer to the Letter of Hormisdas to Possessor A Writing against the Acephali TRIFOLIUS A Genuine Work A Letter to Faustus Bishop of Rome about this Expression One of the Trinity suffer'd ADRIANUS A genuine Work An Introduction to the Holy Scripture LAURENTIUS Genuine Works A Treatise of Penance A Sermon of Alms. A Sermon about the Woman of Canaan MARCELLINUS A genuine Work A Chronicon AEGIDDIUS the Abbot Genuine Works A Letter and Confession of Faith ORENTIUS A genuine Work An Admonition written in Verse address'd to the Faithful BOETHIUS Genuine Works Among the Treatises of Philosophy there is only that about Consolation which has relation to Christianity A Treatise of the two Natures A Treatise of the Trinity EPIPHANIUS Scholasticus A genuine Work A Translation of the Histories of Socrates Sozomen and Theodoret. SEVERUS Works lost Some Treatises by way of Letter JOHN of Scythopolis Works lost Twelve Books against Eutyches Dioscorus and their Followers BASIL of Cilicia Works lost An Ecclesiastical History A Treatise against John of Scythopolis divided into sixteen Books JOHN I. Suppositious Works Two Letters FELIX IV. A genuine Work The third Letter to Caesarius Supposititious Works The two first Letters BONIFCE II. A genuine Work A Letter to Caesarius A Supposititious Work A Letter to Eulalius JOHN II. Bishop of Rome Genuine Works The second Letter to Justinian A Letter to the Senators concerning the Monks Acemâ—tae
Action 30. It is necessary to Conversion 7 St. Gregory His Family 72. His Employs ibid. His Voyage to Constantinople ibid. His Ordination ibid. His Conduct and Actions in the Pontificate ibid. 104. His Works 73 c. His Death 73. Supposititious Letters attributed to St. Gregory 91. His Morals 95. The Pastoral 96. Homilies 98. Dialogues ibid. Other Works dubious or supposititious 100 101. An Explication upon the seven Psalms of Gregory VII 101. Fabulous History concerning the Soul of Trajan 102. Judgment upon his stile ibid. Editions of his Works ibid. The last Edition ibid. Gregory of Tours His Works 63. Judgment upon his stile ibid. Gondobald Conference of Avitus with the Arians in the Presence of the King Gondobald 7 H HAbitation of Clerks with strange Women forbid 111 Hallelujah In what times it is to be sung 88 Harmony of the Gospels published by Victor 55 Heraclianus his Treatise against the Manichees 106 Hereticks Methods to oppose them 68. How they must be received 48. If the Arian Bishops that are Converted must be let perform the Functions of their Dignity The Bishops of Africa and Agapetus were of Opinion not 32. Clerks that were Hereticks being Converted may be allowed their station 113. Those that fall into Heresie after Baptism received after Penance 116. It is forbidden to use the Churches of Hereticks 117. Clerks of the Church are forbidden to eat with them 116. The Priest may apply to them the Chrysm if being sick they are willing to be converted 116. Clerks converted may perform the Functions of their Ministry having received the Benediction 160. In what Hereticks are to be received 5. An Heretick Bishop who is converted may be raised to the Priesthood ibid. It is never permitted to the Catholicks to make use of the Churches of Hereticks 4 Holy Ghost Mission of the Holy Ghost explained 15 Homicides Penitence imposed on Homicides 117 118 〈◊〉 Abboâ— of Fâ—â—â—i 〈◊〉 â—â—ich 〈◊〉 〈◊〉 â—8 〈◊〉 Hiâ— Lifâ— 10. His Lâ—… ibid. Hospitality A Câ—â—holick Bishop in what place 〈◊〉 〈◊〉 〈◊〉 ouâ—… 〈◊〉 to â—e esteemed a stranger 14 Hâ—… 〈◊〉 Catholick Bishop dispuâ—â—â— againâ—â— the â—eâ—erians 124 J JAnuarius Bishop of Calarâ—â— cited to Rome 77 Januariâ—â— Bishop of Malâ—ga unjustly Deposed and established by the Coâ—â—issary of St. Grâ—gâ—ry ibid. 〈◊〉 The Letter of Iâ—â— forbidden â—3 Proofs against him 142. Judgment upon the Letter 146 St. 〈◊〉 the Apostle That he is not dead any more than Eliâ— and Enoch 34 Joâ—â— I. Bishop of Rome His Ordination 29. His Legation into the East ibid. Two supposititious Letters attributed to him ibid. John II. His Life and Letters 30 John of Biclarum His Writings 67 Johâ— Priest of Chalcedon Absolved by St. Gregory 78 St. John Climacus His Life 69. Abstract of his Scale 70 John the Faster Circumstances of his Life His Writings 67 John of Raithu Friend to St. John Climacus 72 Joannes Scholastious of his Ordination and of his Collection of Canoâ—s 63 John of Scythopolis Judgment upon his Work 28 John Talaia His Ordination 132 Images They ought not either to be adored or beaten down 87 Incarnation Doctrine of the Church concerning that Mystery against the Errors of the Nestorians and Eutychians 60 68. The Question of the two Natures discussed with the Sevâ—rians â—24 Scholastical Explication of that Mystery by Boâ—tius 26. If it may be said that One of the Trinity was crâ—cified 13 16 20 23 28 30 31 34 52. If the Soul of Jesus did perfectly know the Divinity 20. If we may say that the Father or the Divine Nature was Incarnate 20. If the Flesh of Jesus Christ is Corruptible or Incorruptible ibid. Divers Questions concerning the Incarnation 34 Iâ—â—â—nts exposed Precautions concerning them 112 Intriâ—guing and Canvassing for Bishopricks forbidden 108 Last Judgment It was believed near in St. Gregory's time 89 Ecclesiastical Judgments Form of Judgments according to St. Gregory 77 Junilius His Writings 57 Justinian the Emperor His Edicts and Letters against Origen and upon the Affair of the three Chapters 136 137 139. Letter of Justinian against Vigilius 144. He sends a Profession of Faith to John II. 30. He writ also to Agâ—petus 31. Life of Justinian 37. Novels or Laws of that Emperor that concern Religion 37 Justinian and Justus The Writings of these two Bishops of Spain 51 K KYrie Elâ—isoâ— Use of that Prayer among the Latins 88 L LAâ—… Anti-Pope I. Ordained Bishop of Nocâ—ra ibid. Another Lawrence His Writings 25 St. Leander of Sevil Friend to St. Gregory Upon what occasion he knew it 95. His Life and Writings 103 Leo. His Letter 50 Leontius His Profession 60. His Writings ibid. Leontius of Arabissa Author of a Homily of the Creation and of Lazarus 107 Lent The Fast of Lent commanded 111 114. There ought to be three Litany days before it 151. The Priest ought to Inform themselves from the Bishop when it begins 151 Liberatus Memorial of this Author 58 Lioinianus Letters of this Bishop of Spain 104 Liberty is not taken away by the Prescience of God 26. Man is free to do well or ill 8 Life Precepts to lead a Christian Life 68 70 Lombards Pelagius II. demands Succours against the Lombards 65 Lord's-day It is forbidden to Travel on the Lord's-day and to Bathe for Pleasure 88. To assist at the Divine Office on the Lord's-day 112. It is forbidden to draw with Oxen or to do other work on the Lord's-day 152 154. Exhortation to Celebrate it holily 154. A Bishop ought to assist at the Holy Office in the nearest Church to the Place where he is 114. It is forbidden to Ecclesiasticks to judge on the Lord's-day ibid. M MAnicheâ—s Writings against them 107 Mappinius Bishop of Rhemes complains of Nicetus of Triers 131 Marcellinus Author of a Chronicle 25 Marriage That Marriage is not forbid 19. Not even the second or third Marriage ibid. The indissolvableness of Marriage 74. A particular Case of a Woman who being separated for Adultery was afterwards return'd to her Husband ibid. Lawfully contracted cannot be dissolved without consent of both 125. Against married Persons who separate upon light occasions 112 125. Causes of the Dissolutions of Marriages according to the Novel of Justinian 39 42. Reasons of Divorce 39. Degrees forbid between Kindred 93 117 123 127 147. Those to be tolerated that have contracted unlawful Marriage before their Conversion 93. It is forbidden to demand of the Primean Order to have a young Woman 147. The Wife of a Deacon or Priest shall be put to Penance with him she marries till they separate 113 117. Incests Punishment of Stephen accused of Incest 117 118. Incests condemned ibid. Marriage with the Widow of his Brother forbidden 114 117. and with his Stepmother 117. It is not permitted to marry the sister of his Wife 4 48. Unlawful Marriages condemned 131. The Use of Marriage is not permitted but upon the Prospect of having Children 15. The Duties of married People ibid. Mary She-remained a Virgin after she had brought
St. John Damascene commends him in the beginning of his Treatise of the Trisagion which he composed to draw this Abbot out of the Error which he thought him engaged in about this Point They attribute to him a Treatise against the Jews published in Latin in Canistus's Antiquities and in the Bibliotheca Patrum Tom. 13. but it might be supposed to be made a more modern Author for the Author of it says That 800 years ago Christ's Oracles were fulfilled that the Jews were dispersed and Jerusalem destroyed by Vespasâ—an Which makes me think that he lived to the ninth Century This Author does not only bring Proofs for the Christian Religion but he answers the Questions and Objections of the Jews The Work is imperfect It is found in Greek in the Vatican Library and in the Jesuits at Rome It is written well and the Reasons he alledges are pretty solid He observes That when Christians honour Images they do not adore the Wood but their Respect refers to Christ and his Saints and that they are so far from adoring Images that when they are grown old and spoiled they burn them tomake new ones EGBERT of YORK EGBERT an English Man Brother to * Alià s Eadbert Etbert King of Northumberland was Arch-bishop of York from 731 till about 767. The chief Work of Egbert was a Penitential published in four Books which are found in Manuscript in the Libraries of England We have different Extracts of it There is one containing divers Canons concerning Clerks Another composed of 35 Constitutions against divers Sins of Clerks and other Christians These Collections are ill contrived and of little Authority Egbert of York There was printed in 1664. at Dublin together with Boniface's Letters a Treatise about the Life of Clergy-men bearing Egberâ—'s Name It is made up of Questions and Answers and the Questions are not directed to one Archbishop but to many Bishops 'T is therefore a Consultation directed to a Council but it seems to me to be much later than Egbert The small Tract of the Remedies of Sins ascribed to Bede is one of the ancientest Extracts of Egbert's Penitential All those Pieces are of no great use They are found in the end of the sixth Volume of the Councils of F. Labbe's Edition St. JOHN DAMASCENE JOHN Sirnamed MANSUR by the Arabians or Chrysorrhoas from his Eloquence was born at Damascus of rich and godly Parents He was taught and brought up by Cosmas a St. John Damascene Monk of Jerusalem who had been taken by the Saracens After his Father's decease he succeeded him in the Place of Counsellor of State to the Prince of the Saracens Being in that Office he began to write in the Defence of Images which did so highly provoke the Emperor Leo Sirnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he formed a design to destroy him by an unparallel'd piece of Treachery He caused one to counterfeit the Hand of John Damascene and to contrive a Letter in his Name whereby he betrayed his Master advising Leo to come speedily to Damascus to take that City This Letter he sent to the Prince of the Saracens who if we believe the Author of St. John Damascene's Life caused John's Hand to be immediately cut off and to be for many hours exposed to the sight of the People in the middle of the Town In the evening John demanding it joyned it to his mangled Arm afterward having prayed to the Virgin and thereupon going to sleep it was found re-united to his Arm when he awoke out of his Sleep This Miracle struck the Prince of the Saracens with amazement and forced him to acknowledge John's Innocency he prayed him to continue in his Court but John chose rather to withdraw himself from the World and therefore betook himself into St. Subas's Monastery at Jerusalem where he was committed to the care of a very severe old Monk who imposed on him a perpetual Silénce for the breaking of which he was turned out of his Cell by that old man who commanded him for his Penance to carry away the Filth of the Cells of the Monastery When he had made himself ready to obey his Order the good old man embraced him and caused him to return About the end of his Life he was ordained Priest by the Patriarch of Jerusalem but he returned immediately again into his Monastery from whence he did valiantly oppose the Opinion of the Iconodastes He died towards the year 750. This Author wrote a great number of Works of all kinds They may be divided into Doctrinal Historical and Moral * Such as treat of the Festivals of the Year Heortastical Ecclesiastical and Prophane Among the Doctrinal Works we may place in the first Rank the four Books of the Orthodox Faith in which he hath comprehended the whole substance of Divinity in a Scholastical and Methodical manner The first Book is of the Nature Existence and Attributes of God and of the three Persons of the Trinity In all Points he agreeth with our Divines except in the Article of the Procession of the Holy-Ghost which he believes to proceed from the Father only The 2d Book treats of the Creatures the World the Angels and Daemons of Heaven and Earth and all Things contained therein of Paradise and of Man He teaches that Man is composed of a Body and Soul that his Soul is Spiritual and Immortal he distinguisheth the Faculties of it he speaks of its Passions Actions Thoughts Will and Liberty which he places in the power of doing what we please He treats also of Providence Prescience and Predestination or Predetermination He affirms that this taketh no place in free Actions that God permits them but ordains them not He concludes with Man's Fall of which Adam's Sin was the cause This leads him to the Incarnation of the Son of God which is the Subject of his third Book He explains this Mystery with great exactness he establisheth the distinction of the Existence of the two Natures he speaks of their Proprieties of the Wills of Christ and of his Free-will which he believes to be different from ours in that the Determination of it is without any doubt or deliberation proceeding He enlargeth upon the two Wills of Christ he explains in what sense these Expressions are to be understood There is in Christ an Incarnate Nature a Theandrick Will and an Human Nature Deified He shews that Jesus Christ was subject neither to Ignorance nor to Temptation that the quality of Slave does not belong to him that he increased in Knowledge and Wisdom so far forth only as it did more appear outwardly according as he grew into years He proves the Human Nature 〈◊〉 really suffer whiâ—… the Divinity remained impassible He maintains that the Divinity never ceased to be united to Christ's Soul and Body no not in the time of his Death In the 4th having discoursed of Christ's Resurrection and examined some Questions about the Incarnation he treats of Baptism of the
Faith the Cross and the Worship due to it of the custom of praying towards the East of the Holy Mysteries in which we ought not to doubt but Christ gives us his Body and Blood * Spiritually to feed us the Bread and Wine being ‡ In their Use not Nature changed into Christ's Body and Blood and being but one and the same thing He tells us with what Purity we ought to receive such a Holy Sacrament He establisheth Mary's perpetual Virginity both in and after the Birth and reconciles the two Genealogies of Christ after the same manner with Africanus Then he proves that Saints ought to be honoured and their Relicks reverenced He would also have the Images of Saints and of Christ to be honoured and believeth them to be very useful to remember us of them He confesses they do not worship the Matter whereof the Cross or the Images are made but only that which is represented thereby He says That this Custom is established by an ancient Tradition and thereupon he quotes the Fabulous Story of the Image sent by Christ to King Agbarus He takes notice that no Image of God ought to be made He maketh a Catalogue of the Sacred Books of the Old Testament agreeable to the Canon of the Hebrews To the Books of the New he adds the Canons of the Apostles which he thinks to have been collected by St. Clemens Having treated of all these Things he comes again to some Questions he had forgotten He explains how many ways they speak of Christ. He proves God is not the Author of Sins and that there is but one Principle of all Things He renders a Reason why God created some Men who would Sin and not Repent He shews what 's the Law of Sin and the Law of Grace He gives some Reasons of the Observation of the Sabbath and Circumcision He extols the State of Virginity He concludes with some Reflections upon Antichrist the Resurrection and the Last Judgment Whereupon he says That Hell Fire shall not be material as that among us but such as God knows Non materià hujusce nostri constantem sed qualem Dein novit This Work is in Greek and Latin in the Basil Edition in 1548 and 1575. St. John Damascene wrote many Tracts more upon some particular Doctrines A Dialogue between a Christian and a Saracen about Religion Another Dialogue under the Name of an Orthodox and a Manichee in which he disputes against the Errors of those Hereticks A Treatise of the two Natures against the * The Acephali or Monophysites a sort of Hereticks Dr. Cave Monothelites who did admit but one Nature in Christ made up of two A Treatise of the Trisagion against the Sedition of Peter the Fuller wherein he explains several forms of Speech about the Trinity and the Inoarnation A Treatise of the two Wills in Christ against the Monothelites Another upon the Trinity and the Incarnation To these Tracts may be added the last Article of his Logick wherein he explains what is the Hypostatick Union and his Institutes containing an Explication of the Terms used by him in speaking of the Mysteries as Essence Substance Person Hypostasis c. The three Orations upon Images belong to the Doctrinal Tracts He distinguisheth two sorts of Worship and Adoration the one Supreme belonging to God only the other a Worship of Honour and Respect only He says The matter of Images is not worshipped but what is represented by them that they are in stead of Books to the Ignorant and that in worshipping of them they worship the Saints of whom they are the Images He cites St. Basil to Authorize this use of them He objects to himself St. Epiphanius's Letter and answers Either that that Letter is supposititious or that he caused the Picture he speaks of to be buried only for some particular Reasons like as St. Athanasius caused the Relicks of Saints to be buried to condemn the Profane Practice of the Egyptians He cites several Passages of the Fathers to prove that the Images of Saints are to be honoured but there is hardly one word proving directly what he maintains though he relates a great many Passages in those three Orations He owns the worship of Images cannot be established from Holy Scripture and that it is authorized by the Tradition of the Church only Lastly he confesses no Image ought to be made of the Trinity nor of Things purely Spiritual The Prayer for the Dead is another Point which also is not proved but by the Tradition of the Church S. John Damascene defends it in an Oration made for that purpose In it he affirms that the Prayer for the Dead is from the Tradition of the Apostles He adds That the Church does do nothing but what is useful and pleasing to God from whence he concludes that by those Prayers they obtain the Remission of those Sins which remain to be expiated by the Dead He relates the Fable of Trajan's Deliverance and a Story that happen'd to St. John the Alms-giver We may moreover add to these Tracts two very short Treatises the one in what consists the Image and Similitude of God in which we were created and the other of the Last Judgment Besides we may add to these two Letters about the Mass and the Consecration but I do not believe them to be of St. John Damascene's The Historical Works of S. John Damascene are fewer in number We have a Treatise of Heresies which bears his Name but the twenty four first are nothing but the Abridgment of S. Epiphanius The rest beginning at the Nestorians were added by S. John Damascene He joins to the Hereticks already known viz. the Nestorians Eutychians Monophysites Aphthartodocites Theodosians Jacobites Agnoetes Donatistes Monothelites Saracens and Iconoclasts He joins I say to these other unknown Sects of Persons that had extraordinary Opinions and Practices namely the Semidalites who taste of the Paste brought to them by Dioscorus's Scholars and believe this is to them instead of Sacrifice the Orchistae which are Monks dancing when they sing God's Praises the Gnosimachi who will not have Men to Write or Study a good Life being sufficient the Heliotropites who believe there is a certain Vertue in the Herb called Turnsol or Heliotrope the Thnetopsychites who believe Men's Souls to be like to the Beasts and that they die with them the Theocatochestes who find fault with some Expressions in the Scripture the Christolites who believe that Christ hath left his Body and Soul in Hell and that the Godhead only ascended up to Heaven the Ethnophrones who retain some Pagan Superstitions the Ethiproscoptes who find fault with ancient Usages and introduce new ones the Parermeneutes who interpret several places of the Old and New Testament according to their own fancy and the Lampetians living after their own fashion It is plain That S. John Damascene gave what Names he pleased to those he thought to be of these Opinions and Practices
to him and the rather because Charity requires us to put the best Sense on Doubtful matters After he had publish'd this Apology he set out on his Journey towards Rome but being arriv'd at Cluny he was detain'd there by Peter the Venerable Abbot of Cluny Whilst he was The 〈◊〉 of Abâ—â—ard to Cluâ—y and his Death there the Abbot of Cisteaux coming thither likewise endeavour'd to bring him to make his Peace with Saint Bernard Peter the Venerable urg'd the same thing to him also perswaded him to go and Wait upon him with the Abbot of Cisteaux and advis'd him that in case he had said or writ any thing which might be Offensive to the Ears of the Catholicks to advance no such thing for the future and to strike it out of his Books He took his Advice waited upon Saint Bernard and was reconcil'd to him by the Mediation of the Abbot of Cisteaux He return'd afterwards to Cluny where he resolv'd to spend the rest of his Days in Repose free from the Hurry and fatigue of the Schools Peter the Venerable thought himself oblig'd to allow this favour to his Age to his Weakness and to his Piety not questioning withall but that his Learning would be very advantageous for the Instruction of his Monks He wrote about it to Pope Innocent and pray'd him to grant that Abaelard might spend the remainder of his Life with them 'T is to be believed that the Pope granted him that favour for Abaelard resided in that Community till he dy'd and behav'd himself with a great deal of Piety and Humility for two Years together Towards the End of his Life he found himself very much oppress'd with Infirmities and was sent to the Monastery of Saint Marcellus of Chalons upon the Seyne as being a more healthful and pleasant place where he dy'd in the year 1142. in the sixty third year of his Age. Peter the Venerable acquainted Heloissa of his Death by a Letter wherein he gives her an Encomium of his manner of Living ever since he had retreated to their Society annexes thereto an Epitaph in his praise and sent his Body to the Abbey of Paraclete to be there interr'd He afterwards went himself to visit that Abbey where he said Mass made an Exhortation to the Religious in the Chapter house gave them the Eucharist and promis'd Heloissa to put up Prayers to God for her in the Society of Cluny for thirty days together after her Death She thank'd him for all those Favours in a Letter which she sent to him and at the same time intreats him to send her Abaelard's Absolution and to procure a Prebend for her Son Astrolabe Peter the Venerable sent her this Absolution and promis'd her to do his best for the procuring a Prebend for her Son tho' the Bishops were very Scrupulous in granting those Sort of Benefices The Works of Abaelard which are now extant are the Letters which we have mention'd in the Course of his History Expositions of the Lords Prayer of the Apostles Creed and of the The Works of Abaelard Creed of Saint Athanasius A Reply to the Questions or Problems propos'd by Heloissa a Book about Heresies a Commentary on the Epistle to the Romans divided into five Books thirty two Sermons on the Festivals of the year an Introduction into Theology divided into three Books the last of which is imperfect Those which are lost or have not as yet been printed are his Logick of which he makes mention in his first Letter and in the third Book of his Theology his Notes upon Ezekiel his Morals intituled Nosce Teipsum Know thy self another Book intituled Sic Non Yea and No which is to be met with in Manuscript in the Library of Saint Germain of Prez so intitul'd because 't is a Collection of such Sentences out of holy Writ as are in appearance contrary to each other and a Treatise of the Creation of the World dedicated to Heloissa which is likewise a Manuscript in the same Library In abstracting his Works we will begin with his Introduction into Theology which is the Book which has made so great a Noise in the World it being that which Contains the Principles of his Doctrine and the Heads upon which he was reprehended and condemn'd He begins the First Book with the Explication of Faith Hope and Charity he says that there are three things necessary to Salvation Faith Charity and the Sacrament for he believes that Hope is comprehended in Faith as a Species in its Genus He defines Faith to be the Estimation or Idea of Invisible things and Hope the Expectation of some Good Faith according to him has Respect to Good and Evil both present and future whereas Hope has only regard to future Good He defines Charity to be an honourable Love directed to its due End or Object and Lust on the Contrary to be a shameful and dishonourable Love Love in General is that Good Will and Affection which one has for another whereby one wishesto an other some Good upon the Sole Esteem which he has for him Charity is the Love of God Lust or Concupiscence is the Love of the World God is the Ultimate End or Object of the former Man is the Ultimate End or Object of the Latter He observes that Man is the Cause but ought not to be the End of his Actions and that what he does for himself ought to have a Respect to God As for the Sacrament he defin'd it to be an outward and Visible Sign of the Invisible Grace of God Thus for instance says he when a man is baptiz'd the outward washing of the Body which we behold is the sign of the Inward Washing of the Soul Faith is the Foundation of other Virtues because we only hope for what we believe For which reason 't is defin'd by the Apostle Heb. 11. 1. to be the Substance i. e. the Foundation and Origin of things hop'd for things Invisible or future are properly the Object of Faith tho' sometimes we apply this Term to things which are seen Among the things which may be believ'd there be some which t' is no matter whether they be believ'd or no such as whether it please God it should or should not rain to morrow But when one speaks of Faith one means only that which relates to such things which we are oblig'd to believe under the Pain of Damnation and which belong to the Catholick or Universal Faith the which is so necessary that without it no man can be sav'd This Faith has for it's Object the Nature of God and his Benefits shown to mankind In the first place 't is requisite to retreat of that which relates to the Nature of God and to explain how there is but one God and three persons The Works of Abaelard After he had Establish'd the Unity Simplicity and Immutability of God he treats of the Trinity of Persons He says that one of the Divine Persons is
had been his Pupils were call'd to Witness on his behalf among whom were Raoul or Radulphus Bishop of Evreux and Ives Doctor of Chartres who declar'd that they never heard him assert any thing of the like nature Therefore to convict him his Adversaries demanded that his Commentary on Boethius's Book of the Trinity might be produc'd in which as they averr'd those Errors were laid down in divers places But this Book not being to be found certain Propositions were alledg'd taken out of the loose Papers of his Scholars and amongst others That as Man is call'd Wisdom by reason of the Form of Wisdom after the same manner God is said to be his Goodness his Wisdom c. St. Bernard oppos'd that Expression and Gillebert continu'd to deny that he ever taught or wrote That the Godhead was not God or that there was in God any Form or any Essence that was not God himself He prov'd what he said by the Testimony of the two Persons but now mention'd and nevertheless maintain'd in the heat of the Dispute That that which constituted God the Father was different from that which constituted him God This Expression gave Offence to Josselin Bishop of Scissons Gillebert was likewise censur'd for calling the three Divine Persons in a Prose or Hymn on the Trinity three SINGULARS and Hugh III. Arch-bishop of Rouen on the contrary affirm'd that it ought to be said That God was a SINGULAR The Pope wearied with these Disputes which continued two days and not having at hand Gillebert de la Porree's Book that was call'd in question thought fit to refer the determination of that Affair to the Council of Rheims which was held in Lent in the following Year In the mean while Gillebert sent his Commentary on Boethius's Book of the Trinity to Pope Eugenius who deliver'd it to be examined by Gotescalchus Abbot of Mount St. Eloy of the Order of Premontre afterwards ordain'd Bishop of Arras who having carefully perus'd it made an Extract of some Propositions which he judg'd to be erroneous and annex'd to them certain Passages of the Fathers contrary to those Opinions He presented this Memorial to the Pope with Gillebert de la Porree's Book Alberic Cardinal Bishop of Ostia and Legate of the See of Rome in Aquitaine in like manner made an enquiry into Gillebert's Life and Conversation and about the Errors that he had spread abroad but he died before the meeting of the Council of Rheims In that Council the Propositions contain'd in the Memorial which A Council at Rheims the Abbot Gotheschalchus had drawn up were examin'd but in regard that he had not a ready Tongue the Pope caus'd the said Paper to be put into St. Bernard's Hands The Council was compos'd of the Pope the Cardinals and divers Bishops of France Germany England and Spain the chiefest among those of France were Geffery de Loroux Arch-bishop of Bourges Gillebert's Metropolitan Milo Bishop of Terouane Josselin Bishop of Soissons and Suger Abbot of St. Denis who had the Administration of the Government in the absence of King Lewis the Young during his Expedition in the Holy Land These Prelates publickly condemn'd Gillebert de la Porree's Propositions except Geffrey who acted more cautiously because he had heard it given out that the principal Cardinals were inclin'd to be favourable to the accus'd Party On the first day of the Assembly Gillebert caus'd large Volumes of his Works to be brought saying That his Adversaries only produc'd a few mutilated and mis-interpreted Passages taken The Condemnation of Gillebert de la Porree in the Council of Rheims out of them Then a certain Proposition found in his Book was alledg'd viz. That the Name of God does not signify the Substance that is but that by which he is When that Proposition began to be debated St. Bernard told Gillebert de la Porree That 't was not necessary to enter upon such Disputes and that the Scandal proceeded only from hence that many were persuaded that he was in an Error and that he gave it out That the Essence or the Nature of God his Godhead Wisdom Goodness and Omnipotence is not God but the Form by which he is God Now declare said he to him whether this be your Opinion or not Gillebert had the boldness to reply That the Form of God or the Godhead by which he is God is not God himself Then St. Bernard said we have an Answer to our Question let this Declaration be committed to Writing The Pope order'd the same thing and Henry of Pisa Cardinal brought Pen Ink and Paper Gillebert as he was writing cry'd out to St. Bernard Write that the Godhead is God St. Bernard answer'd without any hesitation Yea let it be written with a Steel-pen and on a Diamond or let it he engrav'd on Stone That the Divine Essence Form Nature Godhead Goodness Wisdom Virtue Omnipotence and Greatness is truly God Afterwards that Proposition was debated and St. Bernard press'd Gillebert de la Porree telling him That if the Form of God were not God it would be more perfect than God He likewise cited divers Proofs out of St. Augustin's Works which he sent for from the Library of the Church of Rheims in which that Saint assures us That the Goodness Omnipotence and other Attributes of God are not different from God himself Geffrey afterwards Abbot of Clairvaux objected against Gillebert that he disown'd the preceding Year the same Proposition that he now asserted Gillebert reply'd That whatever he said then he maintain'd it at present Afterwards they pass'd from that Proposition to a second viz. That one God is not the three Persons nor the three Persons one Thing altho' they be one God by the same Godhead as far as they are one by the same Thing This Proposition was likewise committed to writing and St. Bernard oppos'd divers Passages of the Fathers The next day they continued to produce many other Testimonies of the Fathers contrary to that Doctrine and then the other two Articles were propos'd and written viz. That the Personal Properties and the Eternal Attributes of God are not God and that it cannot be said That the Divine Nature assum'd the Humane Nature but that it ought to be said That the Person of the Son took our Nature When they had disputed for a long time about those Propositions the Cardinals declar'd in the end of the Assembly that after having duly consider'd what was alledg'd on both sides they would decide the Matter and determine what ought to be believ'd The Arch-bishops and Bishops being justly offended that the Cardinals should take upon them arbitrarily to pass their Judgment in that Affair and fearing lest they should acquit Gillebert de la Porree whom they apparently favour'd went the next day to meet St. Bernard Then they drew up with his Advice a Writing that contain'd Gillebert's Propositions as also a contrary Confession of Faith and after having Sign'd it put it into the