me how you durst undertake to give a new Exposition of them after those Great men You believed that those places which you explained were either clear or obscure If they were clear it is probable to use your own way of reasoning that they did understand them and if they are obscure and they did not well understand them it may be thought that you might be mistaken as well as they And lastly he makes himself sport with their Quarrelling with the good Bishop for reading his Translation of Jonas shewing that the occasion of it was ridiculous because the Question was about one single word only namely the term Gourd which he had rendred Ivy. This Letter is of the Year 404. S. Jerom being sometime without answering this Letter S. Augustin wrote to him that he was informed that he had received his Letters and expected an Answer and whereas there was a Discourse that he had sent a Book to Rome against S. Jerom he assures him that he had not This Letter is of the Year 402. It is here the Ninetieth S. Jerom in answer to it saith That he saw a Letter wherein he reproved a passage of his Commentary upon S. Paul and advised him to retract it but not being sure that this Letter was from him he had not answered it yet because he had been disturbed by the Sickness of Paula Afterwards he upbraids him for the Liberty he had taken and Taxes him with seeking after Glory by attacking Great men telling him that he ought to examine his own Strength and not compare himself with a Man that was grown old in Studying the Holy Scripture and much less provoke him to a Combat And at last deals with him as with one whom he did not much value and whom he judged not worthy of his Anger This Letter is of the Year 402. The Ninety second is written by S. Jerom with the same Spirit Again he complains that S. Augustin's Letter was published He writes him word that his Friends said that he had not Acted innocently in that particular but seemed to go about to establish his own Glory by the ruin of another Man's That if he would Dispute there were young and able Men at Rome of his own strength As for himself he might like a Veteran Soldier commend the Victories of others but not engage in the Fight That he would not so much as read his Books to find fault That he had seen nothing of his but his Soliloquies and some Commentaries upon the Psalms and that if he would examine them he could show him how he departed from the Exposition of ancient Authors This Letter is of the Year 403. S. Augustin having received both these Letters answered him with much Civility and Moderation yet without subscribing to his Opinions He speaks of the Quarrel which he had with Rufinus and laments that Division representing to him that he had not shewed that Meekness and Charity which he might have done This Letter is written very Artificially It is the Ninety third He directed it to Presidius to see it conveyed to S. Jerom as appears by the Ninety fifth S. Jerom contented with S. Augustin's Complements and Satisfaction writ to him some time after the Ninety sixth Letter whereby he excuses himself for having answered him and tells him that he earnestly desired there should be no more Disputes betwixt them S. Augustin having received this Letter by Firmus returned an Answer by the Ninety seventh Letter to what S. Jerom had written to satisfie his Requests and defended his Opinions with great Clearness and Moderation This Letter is here the Ninety seventh and was written as well as the foregoing in the Year 403. After this time there was no more said of the Questions that were betwixt them and they never writ to one another but with Civility This may be taken Notice of in the Letters we have already spoken of and in the Ninety fourth where S. Jerom thanketh S. Augustin for Dedicating and sending to him by Orosius the Books concerning the Origination of Souls and he tells him That he spake honourably of him in the Dialogue which he wrote against Pelagius This Letter is of the Year 406. The Ninety eighth is a Complement from S. Jerom to S. Augustin of the Year 397. The Ninty nineth Letter to Asella was written by S. Jerom at his going from Rome he defends himself very warmly from the false Rumours which his Calumniators had spread against him because of the Familiarity which he had had at Rome with some Roman Ladies This Letter he writ when he was Embarking to return into the East in 385. The Hundredth Letter is a Satyr against one Bonosus who had taken what S. Jerom had writ in general against all Vices as particularly designed against himself it is probably of the same time Erasmus's Edition which Dr. Cave follows calls him Bonasus which seems to be the truer Reading by the Letter it self wherein S Jerom quibbles upon his Name and plays upon his Nose and tells him That tho' his Name be lucky yet upon that Account he has no Reason to value himself with the foregoing The Hundred and first to Pammachius Concerning the best Method of translating is about the Translation which he made Two years before of S. Epiphanius's Letter to John of Jerusalem He was accused of not having done it faithfully To justifie himself he proves by the Examples of the best Translators both Ecclesiastical and Prophane that to translate well one is not to follow the words or terms but the Sence and Conceptions of his Author He saith that this Treatise was composed Two years after the Translation of S. Epiphanus's Letter of the Year 303 which shews that it is of 395. In the Hundred and second to Marcella he argues against those who accused him of corrupting the Text of the Gospel because he had corrected the faults of the Latin Translation according to the Greek Original and he reproveth those that found fault with him for blaming the Virgins frequenting Men's Company This Letter was written likewise sometime after his Departure from Rome in 385 or 386. These are S. Jerom's Letters and Treatises contained in the Second Volume The Third contains the Critical Letters and Works upon the Holy Scripture The First directed to Paulinus is not upon that Subject only for he exhorts him not only to the Reading of the Holy Scripture but also to retire and to vow Poverty But the Principal Subject of that Letter is Precepts and a Method which is to be observed both in Reading and understanding the Holy Scripture He shews at first that no Man ought to enter upon that Study without a Skilful Guide to shew him the Way He complains that all other Arts and Sciences are exercised by none but Men of that Profession but that every one pretends to be Skill'd in the understanding of the Scriptures To shew that Men are deceived and that the Scripture is not so easily
Letter wherein he gives him an account of those Transactions which had passed Letter 78 is the Confession of Faith which St. Basil caused Eustathius of Sebastea to sign at this time It contains the Nicene Creed and rejects the Error of Sabellius and Marcellus of Ancyra He speaks also of those Differences in Letter 364 to Atarbius He wrote also a little while after the Letter 239. to Eusebius of Samosata whom he acquaints with the disgraceful manner wherein he was treated by Theodotus He says That he had also a Conference with Eustathius and that he found him very Catholick He complains That the Bishops of the second Cappadocia lately advanced into a Province refused to have any Correspondence with him He rallies his Brother Gregory and says It were to be wished that he had a Bishoprick that would agree to his Mind That he is so zealous and watchful that he could Govern all the Churches of the World That he was not only capable of Great Things but that he gave weight to Small Matters and made Affairs of no Importance pass for Matters of the greatest Consequence by his manner of treating of them He complains of a Bishop nam'd Palmatius whom Maximus had made use of to Persecute the Church He invites Eusebius to come and see him giving him notice that his Presence was necessary to regulate the Affairs of Cappadocia He invites him also by Letter 256 to be present at the Feast of St. Eupsichius which was the 7th of September to Ordain Bishops and to give him Advice about the Cause which his Brother Gregory Nyssen had undertaken against him in the Assembly which was held at Ancyra Probably Eusebius of Samosata came not to this Synod of Caesarea but he sent thither a Bishop nam'd Sabinus whose Presence comforted St. Basil under the Afflictions which he had met with at Nicopolis as he acquaints Eusebius by Letter 253 where he excuses the too great Zeal which Theodotus had testified for the observation of the Canons He says in this Letter That he passionately wished to see and embrace Eusebius The Letters 252 255 260 were almost at the same time The 254th is to the same Person and in the same Year but it was written before that which we just now mentioned and at the Beginning of the Year He writes to him That Demophilus was upon the Throne of Constantinople and that he was a Hypocrite and yet that he had re-united the two Parties and that some Neighbouring Bishops were joyn'd with him He deplores the miserable state of the Eastern Churches and says That God only knows when there Condition may be better We have already seen that St. Basil went this Year to Satala to regulate the Affairs of this Church and that he Ordained a Bishop there at the desire of the Inhabitants He recommends him to them in Letters 296 and 183 and in 185 he writes to the Church of the Parnassians upon the Death of their Bishop and in 186 he does with much Eloquence and Christian Charity comfort the Widow of the Praetor Anatheus upon the Death of her Husband This Letter may pass for a perfect Pattern of true Christian Consolation Athanasius Bishop of Ancyra dying in the Year 372 it follows that the Letter 53 of St. Basil which is address'd to him was at least in the Year 371. He complains in this Letter of the Conduct of this Bishop who accused him of teaching Errors in his Writings or subscribing to those of others The Complaint of this Bishop made St. Basil apprehend that some Heretick had prefix'd his Name to his Works He declares That he had written against the Anomaeans and against those that say The Holy Spirit is a Creature The following Letter is written to the Father of this Bishop praying him to admonish his Son charitably not to defame his Colleague without reason 'T is credible that the Letter 381 address'd to the Suffragans was also written in the same Year with the preceeding Letters and probably soon after St. Basil was a Bishop He complains in this Letter That some neglected to observe the Canons and to follow the Discipline of the Church in the Ordination of Ministers exactly He observes that formerly none were chosen but those whose Probity was well known and of whom the Priests and Deacons gave a good Testimony to the Suffragans and that neither were these Ordained until the Bishops of the Diocess were first advertised of it He complains That now the Suffragans did not write to the Bishops and that they also permitted the Priests and Deacons to choose whom they pleas'd without enquiring into their Behaviour From whence it comes to pass says he that there are many Ministers and but very few who are worthy of their Ministry To avoid this Abuse he Ordains That there should be presently sent to him a List of all the Ministers that are in the Villages containing the Names of those which have been admitted and an account of the Life which they lead That they should be reduc'd to the Condition of Lay-men who should be found incapable and those who had been admitted by Priests since the time of the first Prohibition and that for the future none should be admitted but those whose Life and Conversation had been well examin'd In fine he declares That those who should be admitted into the Clergy without his Approbation should be thrust down to the station of the Laity again The 392 to Amphilochius was written before he was made Bishop of Iconium and by consequence towards the End of 371 or the Beginning of 372. 'T is written in the Name of Heraclides an ancient Friend of Amphilochius It acquaints him with the Life which he leads under the Conduct of St. Basil and invites him to come and stay with them The 319 to Innocentius may be also about the same time He refuses to charge himself with the Care of the Eastern Churches which this Bishop would have him to do 'T was probably in the same Year that St. Basil undertook to build a Church and an Hospital in Caesarea Some would have hindered the going on of this Work whereupon he writes to Elias Governor of the Province in Letter 372 praying him for leave to proceed in his Buildings The 373 was written to the same Person in favour of a Receiver who had neglected to send an Account of his Receipts In the 305 which is to some Receiver-General St. Basil determines That an Oath should not be exacted from the Collectors of Taxes because these kind of Oaths bring no great Profit to the Receivers and accustom Men to make false Oaths In the 304 he writes to the same Person That the Monks ought to be exempted from paying of Tribute In the Beginning of the Year 372 St. Basil having found out the Frauds of Eustathius of Sebastea separated from him and re-united himself to Theodotus This Separation was begun by two Friends of Eustathius call'd Basil and Euphronius who
to preserve the Exemptions of Priests and Deacons We may place also in this time the Letter 86 to Bosphorus wherein St. Basil gives an Account of the Difference which he had with his Predecessor Dianius Bishop of Caesarea He says That he had not anathematis'd him but that he was extremely troubled when he understood that this Bishop had Sign'd the Creed of Constantinople and that for this Cause he separated from him but that he returned to his Communion before he died when he declared That he had Signed this Creed by Surprize and without knowing any evil by it There is another Letter wherein he speaks of this Bishop Bosphorus It is Letter 300 address'd to the Nuns There he confutes those who accused him of not receiving the Nicene Creed He approves it and yet confesses that there are Catholicks who do not allow of the Word Consubstantial because they believe that it has an ill Sence He says That they ought to be pardon'd because this Term did very much displease the Bishops who condemned Paulus Samosatenus He explains the good Sence of this Word and the distinction of Hypostases Lastly He proves the Divinity and Equality of the Father and the Son St. Peter of Alexandria having Succeeded St. Athanasius in the Year 373 St. Basil did not fail to write to him immediately after his Promotion to the Bishoprick This Letter is the 320. He Congratulates his Exaltation and exhorts him to follow the Footsteps of St. Athanasius Soon after this Peter was forced away and the Church of Alexandria was persecuted most violently by the Arians Immediately St. Basil comforts them in a Letter wherein he deplores their Misery This Letter is the 71. Amphilochius was Ordained Bishop of Iconium at the End of the Year 372 as appears by the Eighth Letter of St. Basil. 'T was therefore towards the End of the last Year or rather at the Beginning of this that St. Basil congratulated him by Letter 393 and 't was certainly in 373 that he invited him by Letter 344 to the Feast of St. Eupsichius which was September the 5th The 395 to the same is also of the same Year He acquaints him That he had finish'd the Book of the Holy Spirit The Letter 363 to Eusebius of Samosata was written before Easter of the same Year during the sharp Winter-Season St. Basil acquaints him That he was dangerously Sick Towards the End of this Year St. Eusebius of Samosata was banish'd into Thrace and St. Basil wrote to him the Letters 9 and 251 to Comfort him in his banishment and the Letter 269 to his Nephew Antiochus who accompanied his Uncle The Clergy of Samosata being troubled by the Arians and by the Division of some particular Persons he Comforts them and Exhorts them to Peace by Letter 280 and praises the Senate of that City by Letter 294. He wrote also to Otreus Bisâ—op of Melitine the Letter 316 where he speaks of the Banishment of Eusebius It was towards the End of this Year that St. Basil wrote to the Bishops of the Sea-Coasts and of the Isles the Letter 77 wherein he complains that they had sent no body to him for Relief in their Mâ—series and prays them to send their Deputies and Letters of Communion 'T was also about the same time that he wrote the Letter 322 upon the same Subject to Elpides We may place also in the same time the Letter 87 which he wrote to a Heretical Woman call'd Simplicia who concerned her self to make Remonstrances to him He tells her with some warmth That it does not belong to her to judge That he expected his Judgment from God He adds That he should not want Witnâ—sses to justify his Conduct and that he would not make use of Slaves or Eunuchs whose Testimony ought not to be taken He gives a dreadful Character of the Eunuchs of his time We cannot find a Year wherein we can better place than in this the Letter 184 to Palladius and to â—…centius Priests and Monks He informs them That he is a lover of Peace He prays God to restrain the Authors of Division and recommends himself to their Prayers St. Basil being recovered of his Sickness which had tormented him during the two Winters of the Years 373 and 374 went into Pisidia and Isauria to regulate the Affairs of those Countries as it appears by Letter 272. It was before this Journey that he wrote to Amphilochius the Letter 396 wherein he acquaints him with his Disease and prays him to delay their meeting for some Days so it was also in the same Winter that he wrote the first Canonical Letter to Amphilochius which he could not send to him because of his Sickness and St. Amphilochius having sent to him some more Questions wherein he desired to be informed St. Basil answered him by the Second written in the beginning of the Year 374 The last of these Letters was probably written towards the end of this Year after St. Gregory was retir'd from Nazianzum We shall speak severally of these Letters The Affairs which he had in Pisidia concerned the Churches of Isaurus or Isauria which had been â—…embred from their own Province to be joyned to the Churches of Pisidia and Lycaonia St. Amphilochius who was Bishop of Iconium the Metropolis of Lycaonia had written about it to St. Basil and prayed him to come thither This Saint before he went into that Country acquainted him by Letter 406 That he did well to take Care of these Churches but yet he did not approve of the Design which he had of sharing them amongst many Bishops lest the Dignity of a Bishop should thereby become contemptible He says That it would be better to chuse one Man worthy of a Bishoprick who might take some Priests to his Assistance than thus to divide a small Territory into many Bishopricks He advises him to place Parish Priests in the Towns where there had formerly been Bishops before any Bishop was Ordain'd lest if there should be one Ordain'd before he would not approve of this Regulation In fine he admonishes him to confine the Church of Isauria within its own Bounds He adds That the Affairs of the Church of Nyssa are in the same Condition and that some of his Enemies were gone to Court He subjoyns a Question of Doctrine about the Opinion of Philo who affirms That Manna had all sorts of Tastes He says That this Opinion was grounded only upon a Jewish Tradition He advertises Amphilochius that Sympius had sent him a Letter of Communion and that he had answer'd him This Letter is probably the 398 directed to Amphilochius but it could not be address'd to him since it appears by this Letter that he to whom 〈◊〉 Basil wrote had been at difference with him and was reconciled some time before since he thanks him for his Reconciliation In all probability it was about this Affair of Isauria and some others of the like Nature that St. Basil went into Pisidia and Isauria
Jacobus Billius Abbot of St. Michael of the Hermitage who was one of the ablest Men of the last Age in the Greek Tongue made a New Version of St. Gregory's Works which was first printed at Paris in 1569 and at Cologne in 1570 but the Edition of the same Version which Genebrard published at Paris in 1583 and Dedicated to Pope Gregory the XIII is much more large and more exact 'T is this Version which has the Greek Text on one side in the Paris Edition in Two Volumes made by Morellus in 1609. Then there follow'd in the Edition of the Greek Text the Corrections and Notes which Billius made on the Margin of St. Gregory at Basle and it was review'd by many Manuscripts The First Volume contains the Life of St. Gregory Nazianzen written by Gregory the Priest the Orations and Letters of St. Gregory together with an Addition which contains the Greek Text of the Oration to the praise of the Martyrs some Letters and the Greek and Latin Testament of St. Gregory with the Notes of Morellus and some Critical Observations upon the Text the different Readings and many Corrections The Second Volume contains the Poems which had been already publish'd by Billius with his Version in Verse and some others translated by Morellus the Treatise of Bishops and the Latin Commentaries of Elias Cretensis Nicetas Serronius Psellus Gyrus and Billius upon all the Works of St. Gregory Nazianzen This Edition is one of the fairest in Greek and Latin that was ever printed at Paris In it the Greek Text is printed very Neatly and Exactly the Latin Version is Noble and Elegant The Beauty of the Latin Verse is little inferior to that of the Greek and the Discourses are rang'd in a very good Order yet there are some Faults in the Text. The Version is not always Literal and Faithful enough and the Order of time is not exactly observ'd neither in the Letters nor in the Orations There remains now nothing for me to do but to take notice of the particular Editions of some distinct Pieces of his Works We have his Theological Orations translated by Mossellanus printed at Paris by Chevallon in 1532 38 Orations of Pircheymerus's Version printed at Basle in 1551 some others translated by Gabriellius at Antwerp in 1575 some Greek Sermons at Ausburg in 1587 three Sermons with Corrections upon the Text of St. Gregory Nazianzen printed at Antwerp in 1573 the Homily of Whitsunday Greek and Latin at Leipsick in 1582 the Oration of The Love of the Poor translated by Zinus in 1550 printed by Vascosanus the same Oration with the Apologetical Discourse and the Sermon upon the Birth of Jesus Christ by Eugubinus printed by Plantin in 1513. The Two Invectives against Julian and some other Works at Eaton in 1610 the Sermon upon Easter translated by Oecolampadius the Oration upon St. Athanasius at Paris in 1627 some Select Poems printed at Rome in 1592 and 1599 the Tetrastick Verses at Venice in 1562 the Poems translated by Billius with the Notes of Cyrus at Paris in 1562 the Poems about Definitions translated and published by Hoëschelius with the Translation of Leunclavius in the Printing House of St. Andrew in 1591 some Poems by Plantin in 1556 the Poems of the Rules of Life collected by Sambucus by Plantin in 1568 the Poems about Principles at Amsterdam in 1568 the Poem of his Life with the Translation of Billius in 1598 the Poem of the Canonical Books at Paris in Latin in 1561 some Odes in 1603 the Tragedy Of Jesus Suffering in Greek at Rome in 1542 and at Louvain in 1544 His Letters printed with those of St. Basil and translated by Comanus Two Letters to Themistius printed apart the Letter to Nicobulus printed also apart in 1597 the Testament publish'd by Leunclavius at Frankford in 1596 at Eaton in 1610 by Brissonius in his Forms by Baronius in his Annals and Lastly by Sirmondus at the End of the Edition Greek and Latin of 1609. St. GREGORY NYSSEN ST GREGORY Bishop of Nyssa a City of Cappadocia Brother of St. Basil was born about the Year 339. He did not embrace a Solitary Life as his Brothers Basil Peter and Naucratius St. Gregory Nyssen did but continued in the World and Married a Wife call'd Theosebia a He married a Wife call'd Theosebia In the Oration of St. Gregory Nazianzen in Commendation of St. Basil he very clearly observes That St. Gregory Nyssen was he of the Four Brethren that was engag'd in Marriage and the same St. Gregory in Ep. 95. comforts St. Gregory Nyssen â—pon the Death of Theosebia wherein he speaks of his Wife He profess'd at first Rhetorick and with much Difficulty quitted that Employment to enter into Orders b With much Difficulty quitted that Employment to enter into Orders St. Gregory Nazianzen reproves him in Ep. 34. for that he having discharg'd the Office of a Reader in the Church seem'd willing to embrace his ancient Profession addicting himself wholly to the Study of Rhetorick and Humane Learning He was made Bishop some time after St. Basil in the Year 371. But he did not continue long in peaceable Possession of his See for he was quickly persecuted by the Emperour Valens and forc'd away from his Church in 374 by Demosthenes who substituted in his room a sad Wretch as we have already observ'd in the Life of St. Basil. He return'd with the other exil'd Bishops in the Year 378 and was restor'd to the Possession of his Episcopal See He appear'd after this with Splendor at the General Council of Constantinople in the Year 382 where he was chosen to make a Funeral Oration upon Meletius the Patriarch of Antioch and delegated to be one of those Bishops who should visit the Diocess of Pontus as appears by the Law of the Emperour Theodosius and as St. Gregory himself testifies in his Epistle to Flavianus 'T is believ'd that he was present also at a Council held in this City in the Year 383 and that he spoke there the Discourse against the Anomaeans which is entitled A Discourse about Abraham or Of the Divinity of the Son and Holy Spirit In 385 he preach'd also at Constantinople the Funeral Oration of the Empress Placilla In short his Name appears in the List of Metropolitans in the Council held at Constantinople for the Dedication of the Church of Ruffini in the Year 394. But it is certain died soon after This Father wrote many Books which are Commentaries upon Scripture Dogmatical Treatises Sermons upon the Mysteries of Religion Discourses of Morality Panegyricks upon the Saints Funeral Orations and some Letters concerning Discipline The First Book upon the Scripture is a small Piece upon the Creation wherein without insisting upon the Questions which St. Basil had explain'd before he endeavours principally to explain the Sence of the Words of Genesis and the Order of the Creation The Second Book of St. Gregory Nyssen is his Treatise about the Formation of Man
Pontius the Arch-Deacon Olric and the other Canons would not acquiesce in this Election but demanded an Accustom'd liberty of choosing whom they pleas'd The Pope writ to them not to make choice of any without the Advice of some Pious Men whereupon they had recourse to St. Bernard and promis'd to do nothing but with his Consent This Arch-Bishop of Lions Agreed to and the Pope likewise approved of the Choice they had made of St. Bernard who was then at Rome In his return St. Bernard understanding that they were about to Consecrate a Bishop of Langres at Lions which he thought not worthy and whom the Dean and Canons would not receive he went immediately to the Arch-Bishop and represented to him that having agreed to be determined by him they ought to do nothing without him The Arch-Bishop laid all the blame on Hugh Son to the Duke of Burgundy but promis'd that for the future there should be nothing done without his Knowledge St. Bernard propos'd to leave the matter to a Debate in a general Convocation of the Bishops and Clergy That Monk of Cluny who was about to have been Elected dar'd not appear but being arriv'd on Friday went away on Saturday The Arch-Bishop of Lions at the same time wrote Two Letters to the Chapter of Langres quite contrary to each other for by one he order'd them to proceed to an Election and by the other told them that he had not altogether rejected but only put off to another time the Ordination of this Monk of Cluny Whereupon this Monk observing his Ordination to be stopp'd went to the King and obtain'd from him an Investiture and afterwards assign'd a day for his Ordination Soon after Falcon Dean of Lions Pontius Arch-Deacon of Langres Bonami Canon of the same with two Monks of Clairvaux Appeal'd to the Holy See and Cited thither as well the Person that would have been Consecrated as the Persons that would have Consecrated him St. Bernard inform'd the Pope of all matters that related thereto by this Letter In the following Letter written to Dean Falcon and Guy Treasurer of the Church of Lions he commends them for the Zeal they had shown in this Affair Notwithstanding the Appeal to the Court of Rome yet the Arch-Bishop of Lions and the Bishops of Autun and Mascon Installed and Consecrated the Monk of Cluny which extreamly nettled St. Bernard for he wrote very earnestly about it to the Pope and Cardinals in the Hundred Sixty Sixth Hundred Sixty Seventh and Hundred Sixty Eighth Letters At length he wrought so much upon his Holiness as to cause him to disapprove of this Election and to give the Chapter leave to proceed to a New Election after having taken Advice of St. Bernard Whereupon they immediately went to wait upon him accordingly and he after having made them all Friends sent them back to make their Election as he Acquaints his Holiness by the Hundred Sixty Ninth Letter Hereupon they Elected Godfrey Prior of Clairvaux a relation to St. Bernard who having met with some difficulty on the Courtside St. Bernard writ the Hundred and Seventieth Letter to Lewis the Younger in which he protests that no body had a greater Veneration for His Majesty than himself and afterwards Assures him that the Election of his Prior to the Bishoprick of Langres was altogether against his Intention and good liking since it depriv'd him of the principal Comfort of his Age and Infirmity yet that he must nevertheless submit to the Will of God That it was neither in the power of himself nor the King to oppose it and that he was perswaded His Majesty would not attempt it but leave the Church of Langres to remedy its Affliction having been long vacant together with that of Rheims That he humbly thank'd His Majesty for what he writ him thereupon and would have been conformable had not he seen the danger of delays as likewise that the Revenues of that Church were in Huckster's hands That this was that which gave him the greatest trouble and procur'd no small Dishonour to His Majesty it being his Duty to preserve the Goods of the Church That the Election had been made altogether according to Form That the Person Elect was faithful for that he would not have been for him had he not first consented to do Homage to His Majesty for the Lands held of the Crown That he had all along this Precaution given him That he was not yet put into possession nor yet enter'd into the City That for his part he had meddled but little with the matter tho' he had been Invited to do it by the Clergy and People and that the Oppression of several and Prayers of Good Men might well have engag'd him deeper in it That as the case â—…stands it was for his Majesty's Honour and the Publick Good to defer the Confirmation no loâ—…nd that if he did not Return an Answer by those that gave him this Letter he would peradventure raise the Spirits of divers Religious Men against him and moreover Prejudice the Revenues of the Crown annex'd to this Bishoprick There is great likelihood that the King comply'd with St. Bernard's request for the year following Falcon Dean of the Church of Lyons having been Elected Arch-Bishop thereof Godfrey and St. Bernard wrote in his favour to Pope Innocent which are the 171 and 172 Letters In the Hundred Seventy Third St. Bernard recommends to Falcon the Monks of the Monastery of Benisson-Dieu The Hundred Seventy Fourth is the famous Letter which he writ to the Canons of Lyons concerning the Feast of the Conception which they had newly Introduc'd This Letter he begins with Commending of the Church of Lyons which says he Has always been Preferable to all the rest of France not only on account of the Dignity of its See but also by the strict Order there kept For is there any where a better Discipline to be found a greater Authority Establish'd and of a more venerable Antiquity principally in regard of Ecclesiastical Duties it having never hitherto introduc'd any Novelty nor suffer'd its self to be debauch'd by any change This has been the occasion continues he that we can never enough wonder that some of you could have the Boldness to Introduce a Feast which the Church has not the least knowlege of which neither is supported by reason nor back'd by any Tradition Are we to think our selves more knowing or Devout than our Fore-fathers and is it not a dangerous Presumption to pretend to do what they thought not proper But say you we ought to Honour the Mother of our Saviour Why so we ought in all reason but still the honour paid to a Queen demands Discretion This Royal Virgin has no need of false Honour having Several true Titles and being of a Quality truly Honourable Honour then the Purity and Piety of her Life Admire her supernatural Fecundity and Adore her divine Off-spring Commend her in that she conceiv'd without Concupiscence and brought
blames those who thro' their Inconstancy go from one Order to another I have known some says he who had a mind to change the Moderation of their Order for the Austerity of ours What had they a mind to do then Why what but to deprive their Brethren of the Scandal of their Inconstancy and bring it to us and they have not been less troublesome to us by their wretched Conversation than they were to them by their leaving them and because they have despised through Pride the profession which they had embrac'd and presum'd to assume a new one beyond their Abilities God's Justice has suffered their Baseness to appear for they have been obliged to quit our Order through the same Imprudence that they engaged in it and shamefully to resume that which through Inconstancy they had forsaken for not having entered on it but by the Impatience they had to continue in their own and not through an hearty desire of living with us they have sufficiently shewn what they were and going thus from one to the other they have left Scandal with both I don't here mean every Body for thanks be to God we have found some who as they have begun generously have persever'd honestly for it is much better to persevere in what we undertake than to undertake what we are not able to persevere in But above all let us all take care with the Apostle that our Actions be conceiv'd in the Spirit of Charity The Treatise in commendation of the New Militia Address'd to Hugh Great Master of the Knight Templars was written by St. Bernard about the Year 1135. This Order had been establish'd in the St. Bernard's Treatise in Commendation of the New Militia Year 1118. by some pious Knights who had made a Vow to the Patriarch of Jerusalem that they would live like regular Canons in Chastity Obedience and Poverty The first that made this Vow was Hugh de Paganis and Geofrey de St. Aldemar The King of Jerusalem gave them for their Habitation a place near the Temple whence they afterwards took upon them the names of Knights-Templars The Patriarch and Bishops gave them for Employment the guard of the High-Roads that led to Jerusalem to defend the Pilgrims from Robbers The first Great Prior of this Order was this Hugh de Paganis to whom this Treatise of St. Bernard is dedicated In the beginning of this Institution they were but nine Knights but afterwards their Number soon encreased Their Institution was approved of by the Council of Troyes in the Year 1128. who drew up the Rules they were to observe some believe they were drawn by St. Bernard but it is certain that it was John de St. Michael nam'd by the Council and by St. Bernard who drew them up according to the relation of the Great Prior and the other Knights and as may appear in the Prologue of these Rules The Treatise of St. Bernard which we spoke of does not consist of Rules but is an Elogium on this Order and an Exhortation to the Knights of the Temple to acquit themselves well of their Duty The World hears says he with Astonishment that there is a new Militia establish'd in the Country which Christ honoured with his Corporal Presence to the end that as he had exterminated the Prince of Darkness from thence by the force of his Arm he might likewise at present drive away his Guards by the prowess of his Courageous Soldiers and consequently redeem his People anew This kind of Militia is altogether new and past Ages have known nothing like it They are ingaged in two Combates at once one against the Flesh and the other against the Enemies of Christ in one they resist a Corporal Foe by force of Arms and in the other declare War against Vice and the Devil He adds that the occasion and design of this Institution is not less to be admir'd for whereas all Wars among Men are either begun on account of Anger Ambition or Vain Glory or out of a desire of getting possession of something and the end propos'd is always some Temporal Interest These Knights of the Temple acted by a quite different Motive and had quite another end in their Enterprizes Their Business was to fight the Battles of the Lord without fear of Sinning if they kill'd their Enemies or Perishing if they were kill'd themselves because whether they kill or were kill'd it was altogether to further the cause of Jesus Christ. In a word the Lives and Behaviour of these Knights ought to shame all those who now-a-days practise the Art of War for they did nothing but by command of their Prior had nothing but what he gave them us'd nothing superfluous in their Habits liv'd regularly without Wives and Children pretended to nothing of their own nor even so much as wish'd for more than they had they moreover never gave their Minds to any Sports delighted in no Shows nor sought after any Honour but wisely and diligently waited for the Victory of the Lord. After this great Commendation St. Bernard exhorts them to acquit themselves courageously in their several Posts having always a strict regard not St. Bernard's Treatise of the Degrees of Humility and Pride His Treatise of the love of God to prophane the Holy Places upon which he makes divers Mystical Reflections The first of the Works compos'd by St. Bernard is his Treatise on the Degrees of Humility and Pride which follow in order of the Edition the Treatise which we have just mentioned before The Title sufficiently acquaints you with the Subject It suffices to observe that it is very moving consisting of abundance of Piety and good Matter The Treatise of the Love of God was written some time after the foregoing St. Bernard therein treats of the Manner Reasons Source Degrees and Obligation of loving God He says that the manner of loving God is to love him without Reserve the reason of loving him is because he is God and loves us for the Recompence of loving him is the Love it self which makes our Happiness then that the Source and Origin of this Love is Charity which God affords us through Mercy Lastly that four degrees of this Love may be discover'd the first is that by which Men love themselves the second whereby they love God for their own sakes the third by which they love God both for him and themselves and the fourth whereby they love God on his account only This fourth Degree is the supream perfection to which it is impossible to arrive in this Life which even the Martyrs never did and which the Souls of the Blessed cannot attain to till they are separated from their Bodies to which they have always a natural Tendency He moreover distinguishes Chast and Pure Love from that which is interessed the Love of Slaves from that of Children and at length it respect of the Obligation to the Love of God he shews that it is natural so to do and that it
they came to a Land inhabited they did eat Manna until they came to the Borders of the Land of Canaan Now this could not be written by Moses who died before the Forty Years were accomplished After the same manner 't is written in the 36th Chapter of Genesis Verse 31. And these are the Kings that reigned in the Land of Edâ—m before there reigned any King over the Children of Israel Which words put it beyond controversie that he who wrote this was alive after the Israelites had Kings set over them To this we may add that after this Author has given us a Catalogue of the eight Kings of the Edomites he speaks of their Dukes Now they had not Dukes in the place of their Kings till a long time after as we may observe in the first Book of the Chronicles Chap. 1. Verse 5. In short 't is said in Deuteronomy Chap. 2. Verse 12. that the Sons of Esau dwelt in Seir after they had driven out and destroyed the ancient Inhabitants called Horims as the Children of Israel did unto the Land of their possession Which passage say they seems to intimate that the Israelites had subdued the Edomites when this was written Answer If all these places were to be taken in the sense that is given them yet we might answer that some of them have been since added or that Moses sometimes spoke by a Prophetick Spirit But we need not run to such Solutions Moses might say that the Israelites should eat Manna Forty Years knowing as he certainly did that they were to tarry so long in the Desert as it appears in the 14th Chapter of the Book of Numbers Moreover God had revealed to Moses that the Israelites should afterwards have a King as it is clearly foretold in the 17th Chapter of Deuteronomy Verse 14. The eight Kings of the Edomites there mentioned might have reigned from Esau to Moses and the Dukes of whom he speaks did not succeed the Kings but govern'd at the same time Lastly these Words As the Israelites did to the Land in their possession don't at all signifie or intimate the Land of the Edomites but the Land which was promised to the Israelites And let not any one say that the Israelites were not as yet in possession of the Land of Promise in Moses's time since 't is certain that the Tribes of Reuben and Gad with a great part of that of Manasâ—eâ— had possessed themselves of the Country of the Amorites and of the Men of Basan after they had put 'em to the Sword Eighth Objection The strongest Argument at first view is the Death and Burial of Moses which is described at the end of Deuteronomy To this there are two Answers The first of those who say with Philo and Josephus That Moses wrote it himself by a Spirit of Prophecy The second which is the more common and solid of the two That this Account was added either by Joshuah or by Ezrah or lastly by the Synagogue of the Jews to make the History of the Pentateuch more perfect Ninth Objection They say That Moses is so far from being the Author of the Pentateuch that the Author there cites Books that were composed by Moses as The Book of the Covenant Exod. 24. The Book of the Wars of the Lord Numb 21. 14. in which there was likewise written the War against Amelek which is mentioned in Exodus Chap. 17. Verse 14. The Book of the Law of the Lord in Deuteronomy Chap. 31. Verse 9. And lastly a Song which is referred to in the two and thirtieth Chapter of Deuteronomy From whence they conclude that the Pentateuch was compoâ—ed out of the several Books of Moses Answer This Objection carries no force with it for what should hinder Moses from citing the Books which he had formerly composed Besides should we grant that all these passages are to be understood of those Books that were written by Moses it would not invaâ—… ouâ— Opinion But this cannot certainly be proved For in the first place we don't know whether there was any such Book or no that was intitulâ—d The Battels of the Lord for the Hebrew Text does not intimaÌ„te that it was already written but that it might be Neither is it evident whether there is any Book mentioned For the Hebrew Word may signifie any manner of Narrative and so the Words that are cited may bear this sense As it will be related when the Israelites describe the Battels of the Lord. Mr. Simon quarrels with this Interpretation which I say these Words will naturally bear but however he does not demonstrate that they cannot be thus applied Others understand this place of a certain Song which they used to sing in honour of their Victories It is not said in Exodus Chap. 17. that the War of Amelek was written in the Book of the Battels of the Lord but only God commanded Moses to write it and 't is that which he did in that place That passage in Exodus Chap. 24. does not prove that Moses wrote a Book of the Covenant but only that being come down from the Mountain he recited to the People the Laws which God had given him in the Mountain which are set down in the preceding Chapters And this it is which is called in that place The Book of the Covenant The Book of the Law of which mention is made in Deuteronomy is not different from Deuteronomy it self And after all it is not improbable that Moses referred to a Song which he himself had composed Tenth Objection There were says Mr. Simon amongst the Hebrews Prophets inspired by God who had a particular Charge given 'em to preserve in Writing the most important Actions that happened in that Government 'T is probable there were several of these Prophets in the time of Moses and then we may rationally suppose that Moses as a Legislator wrote only the Edicts and Commandments which he gave to the People and that he left the care of collecting and transmitting to Posterity the most considerable Passages of State to these above mentioned Scribes or Prophets Answer This Supposition is founded upon very uncertain Conjectures and precarious Principles The Egyptians say they had such Scribes or Registers to write down their Sacred Transactions and therefore there were such also amongst the Jews A very fine Consequence this 'T is credible however that Moses established such an Order of Men. But what Proofs have they to support this tottering Supposition Why Josephus and Eusebius tell us that amongst the Hebrews it was not lawful for every one to write their History but only for the Prophets who were inspired by God All this may be very true but then Josephus and Eusebius understand by these Prophets no other Persons but Moses and those after him who wrote the Books of the Old Testament down to the Reign of Artaxerxes We must pass the same Judgment of Theodoret say they and the other Fathers Now this in my Opinion is to make 'em
says That it was his greatest and most excellent Work It excell'd in Beauty and Strength all that had been written before by Eusebius and the Ancients against the Pagan Religion He wrote also in the time of Julian another great Book of the Truth of Religion against the Emperour and the Pagan Philosophers 'T is said That Julian having perus'd it wrote to him that sent it I have read it I have understood it I have condemn'd it and that St. Basil or some other Bishop made answer to him You may have read it but surely you never understood it for if you had understood it you had never condemn'd it Under the Reign of the same Emperour Apollinarius seeing that Christians were forbidden to read to their Children the Greek Poets Orators and Philosophers wrote in Heroic Verse the History of the Jews down to the time of Saul and divided this Work into 24 Books in Imitation of Homer He took Subjects also from the Old Testament to make Tragedies Comedies and Odes in imitation of Euripides Sophocles and Pindar Besides that he turn'd the Gospels and the Epistles into Dialogues in imitation of Plato's Books And thus he supplied to Christians the want of profane Authors of all sorts Socrates attributes the Poetical Books to Apollinarius the Father and 't is probable that they were rather his since they are more agreeable to his Profession We have also a Translation of the Psalms in Verse which bears the Name of Apollinarius and this is the only entire Book we have extant of this Author 'T is an exact faithful and noble Translation of all the Psalms Some have also attributed to him the Tragedy entitled Christ Suffering which bears the Name of Gregory Nazianzen but it has neither the same Air nor Stile Theodoret relates some Passages of Apollinarius in his Dialogues which prove that this Author acknowledg'd That Jesus Christ took Flesh in the Womb of the Virgin and that this Flesh was not chang'd into the Divinity but then withal they show That he deni'd that the Soul of Jesus Christ had an Understanding or Mind Eulogius in the Extract made by Photius Vol. 230 of his Bibliotheca produces a Passage of Apollinarius wherein he seems to admit one Nature only in Jesus Christ. Polemon the Disciple of Apollinarius who is mention'd in the same place and in the Fourth Book of the Fables of Hereticks written by Theodoret was of the same Opinion and attributes it to his Master The Extracts taken out of the Discourses of Apollinarius and Polemon produc'd in the Council of Lateran under Martin the V. Sess. 5. prove also that Apollinarius maintain'd That there was but one Nature in Jesus Christ after the Union And yet he acknowledges in the Passages recited by Theodoret That the Divine and Humane Nature remain'd in Jesus Christ without Mixtureor Confusion and that each of them retain'd their own Properties This probably is that Contradiction which made St. Basil say That the Judgment of Apollinarius about the Incarnation was very obscure and intricate The same Father in Letter 59 and 293 and St. Gregory Nazianzen in his first Letter to Cledonius accuse him of the Error of Sabellius who confounded the three Divine Persons But Theodoret observes That at the bottom he believ'd the Mystery of the Trinity as we do tho' he explain'd it in such a manner as gave occasion to accuse him of Error because he admits Degrees among the three Persons of the Trinity and seems not to distinguish the Personal Subsistences And indeed St. Epiphanius vindicates Apollinarius from the Sabellian Heresy and says That Vitalis his most famous Disciple who calls himself Bishop of Antioch was so far from holding this Heresy That the Pretence which he alledg'd for his Separation from Paulinus was because he believ'd him to be of Sabellius's Opinion In short Vincentius Lirinensis and Leontius vindicate Apollinarius from the Suspicion of Sabellianism There are two Errors more attributed to him which were common to him with many Ancients The first is that famous Opinion of the Reign of Christ and the Saints upon Earth for the space of 1000 Years which St. Basil Epist. 74 and 293 St. Gregory Nazianzen Epist. 2. and St. Jerom in his Catalogue Ch. 28. do all charge him with The second Opinion is That the Souls of Men are produc'd by Souls as the Bodies are by Bodies St. Jerom and Nemesius are the only Persons that accuse him of this Error the first in Ep. 28 the second in Ch. 2. of his Treatise The Opinion of Apollinarius about the Incarnation was condemn'd in the Council of Alexandria where it was declar'd That Jesus Christ assum'd a Body a Soul and Spirit such as we have Paulinus of Antioch did also profess this Doctrine in a Discourse by its self which is at the End of the Council of Alexandria and in St. Epiphanius Haeres 77. In the Year 373 Vitalis the Disciple of Apollinarius who caus'd himself to be ordain'd Bishop of Antioch went to find out Pope Damasus and presented to him a Confession of Faith about the Incarnation which seem'd to be Catholick and clearly rejected the Error of Apollinarius St. Cyril produces a Fragment of this Confession of Faith in the Book which he dedicated to Queens When the Pope saw this Confession he believ'd that Vitalis was a Catholick and therefore did not refuse him his Communion but having no full assurance of his Sincerity he wrote to Paulinus and sent him Articles about the Trinity and the Incarnation which he should cause Vitalis and all those that would be restor'd to Sign When these Articles were brought into the East Vitalis and those of his Sect would not Sign them Damasus understanding this says St. Gregory Nazianzen and being informed that they persisted still in their ancient Error cast them out of the Church and tore the Libel and Anathematisms which had been presented to him by Vitalis being very much troubled that he had been so deceiv'd He gave this Judgment in a Council at Rome held in the Year 377 at which Peter Bishop of Alexandria assisted The Bishops of the East approv'd of what Damasus had done and confirm'd the Judgment which the Pope had given against the Apâ—llinarians For in the Synod of Antioâ—â— in the Year 378 they signed a Tome or a Writing of the Western Bishops which condemned their Errors Afterwards the Apollinarians were always look'd upon as Heretiâ—ks as appears by the Council of Constantinople where they are joyn'd with the Arians Ennomians and other declar'd Hereticks Apollinarius of all the Christian Writers had most studied Grammar Rhetorick and profane Philosophy But he was not profoundly Learned in the Scripture and Religion he philosophiz'd too much upon our Mysteries and did not confine himself enough to the simplicity of the Scriptures which Fault was the occasion of his falling into Error For when once Men give themselves up to humane Reasonings in the Explication of Mysteries they presently wander from
Fire All that I can do is to exhort you 't is your part to Labour and God's to Perfect Raise up your Minds direct your Intentions prepare your Hearts it is for your Souls that you fight and they are Eternal Treasures which you hope for The First Lecture is also an Exhortation to those that are to be baptiz'd to prepare themselves by a Holy Life and by Good Works that so they may receive the Grace of Baptism It is compos'd upon a Lesson taken out of the First Chapter of Isaiah Verse 16. which begins with these words Wash you make you clean put away the evil of your doings c. He exhorts them wholly to put off the Old-man sincerely to renounce all Sin and to spend in the Exercises of Piety the 40 Days that are appointed to Prepare them for Baptism The Second is concerning Sin and Penance He teaches them That Sin is committed voluntarily by the bad use we make of our Free-Will That the Devil was the first Sinner that afterwards he made the first Man sin That by the Sin of the first Man all Men fell under Blindness and Death That he who rais'd Lazarus rais'd our Souls and deliver'd them from Sin by his Blood That therefore we ought not to despair whatsoever Sins we have committed but to trust to the Mercy of God and to have recourse to the Remedy of Repentance He relates many Examples of God's Mercy towards the greatest Sinners He alledges also the Example of the Angels to whom he thinks God pardon'd many Faults He adds towards the end the Example of St. Peter and concludes with these words These are my Brethren the many Examples of Sinners whom God hath pardon'd as soon as they repented Do you also Confess your Sins unto the Lord and you shall obtain the Kingdom of Heaven and enjoy the Heavenly Reward together with all the Saints in Jesus Christ to whom be Glory for ever and ever The Third Lecture is concerning the Necessity of Baptism and of Penance which ought to precede it You must prepare your selves says he by Purity of Conscience for you ought not to consider the External Baptism but the Spiritual Grace which is given with the Water that is Sanctified by the Invocation of the Father the Son and the Holy Ghost The Water washes the Body but the Spirit sanctifies the Soul that we being purified may become worthy to approach unto God You cannot be perfect unless you be sanctified by the Water and the Spirit So if any one be baptiz'd without having the Holy Spirit he receives not the Grace of Baptism and likewise if any one receive not Baptism though his Conversation were never so well order'd he shall not enter into the Kingdom of Heaven This Discourse is bold but it is not mine but Jesus Christ's who has pronounc'd this Sentence when he said Except a man be born again of Water and the Holy Spirit he cannot enter into the Kingdom of Heaven He proves this Truth by the Example of Cornelius then he shows the Necessity of Baptism by Water and says That none but Martyrs only can enjoy the Kingdom of Heaven without being baptiz'd The Ancients generally believed that Martyrdom was that Baptism by Fire which John Baptist fore-told Mat. 3. 11. and that was the Cup which our Saviour foretold Zebedee's Children that they should drink and the Baptism wherewith they were to be baptized He teaches That since Jesus Christ was baptiz'd to sanctifie the Waters of Baptism we must descend into the Water to be sanctified and as the Holy Spirit did then visibly appear so now he descends likewise though after an invisible manner upon those that are baptiz'd if they be well prepared for it In short he still exhorts those to whom he speaks to prepare themselves in the remaining part of Lent that so they may obtain by Baptism the Pardon of their Sins and the Grace of the Holy Spirit St. Cyril begins in the Fourth Catechetical Discourse with the Explication of the Articles of our Faith He says in his Exordium That the Worship of God consists in two things in the belief of those Doctrines that Religion teaches us and in the practice of Good Works That Faith is unprofitable without Good Works and that Good Works will prevail nothing without Faith He observes That the Articles of Faith are opposed by Pagans Jews and Hereticks and therefore it is necessary to propose it and explain it to those that enter into the Church He says That before he explains them more largely he will first give a summary of them and prays those that are already instructed to hear with Patience his Catechetical Discourses Afterwards he summarily explains the chief Doctrines of our Religion He instructs them concerning the Divinity That there is but one God only the Creator of all things who is every where present who knows all things who can do all things who never changes who will reward the Good and punish the Wicked c. He adds That we must believe also in Jesus Christ our Lord the only Son of God God begotten of God like in all things to him who begat him who was from all Eternity who sitteth now at his right hand and reigneth with him That we must not believe that the Son is of another Nature than the Father nor confound the Persons of the Father and the Son That he is the Word and the Word of God but a Word subsisting which is nothing like to the Word of Men That this Word was truly and really united to the Humane Nature That he assum'd real Flesh from the Virgin That he was truly Man subject to Humane Infirmities and to Death it self That he was crucified for our Sins That he was buried in the Grave and that he descended into Hell to deliver the Just who had been shut up there a long time with Adam That he was truly risen from the Dead That being ascended into Heaven he was worship'd by all the World and that he shall come again to Judge the Quick and the Dead and to establish an Eternal Kingdom Concerning the Holy Spirit he teaches That we ought to have the same Notions of him as of the Father and the Son That he is One Indivisible and Almighty That he knows all things That he descended in the form of a Dove upon Jesus Christ That he spoke by the Prophets That he Sanctifies the Soul in Baptism and that he ought to be honoured as the Father and the Son being one and the same Divinity He Exhorts his Auditors to hold fast this Creed and gives them Notice That he will prove it in the following Discourse by Testimonies of Scripture For says he we ought not to teach any thing concerning Divine Mysteries but what we can confirm by the Testimonies of Scripture Do not believe what I say if I do not prove it by the Holy Scriptures St. Cyril after having inform'd those whom he instructs what they ought
and he promises them That he will not deliver his Letter till he has received their Answers and those Assurances that he shall desire St. Athanasius having received these Letters would not write at all but he sent one of his Priests call'd Peter to dispose their Minds to Peace This Priest was very well received by St. Basil and he perform'd his Message as well as he could But this Affair being of too great Consequence to be so easily determined St. Basil thought it necessary to write to Pope Damasus Having taken up this Resolution he sent the Deacon Dorotheus to Meletius by whom he wrote the 57. Letter wherein he tells him his Design which he had of sending this Deacon to Rome and of desiring some Deputies out of Italy He prays him if he thought it convenient to give him necessary Instructions and to write a Letter in his own Name and in the Name of all the Bishops of his Communion and to direct it to the Western Bishops He writes at the end of this Letter That the Affairs of the Church were in the same state That the Civil Powers would not meddle with them to restore those that were banish'd That Euvippus an Arian Bishop was come but that he had done nothing yet in Publick though he had threatned to fetch the Bishops of his Party from Tetrapolis and Cilicia to Condemn the Orthodox Meletius sent back Dorotheus and thought it necessary for him to go into the West 'T is not certainly known whether he wrote at that time to the Bishops of the West but 't is certain that St. Basil then address'd his 220 Letter to Damasus It has no Superscription but 't is easy to see that 't was address'd to the Bishop of Rome He begins with showing the Advantage which that Bishop had to restore the ancient Union between the Eastern and Western Churches After this he describes the unhappy State to which the Persecution of the Arians had reduc'd the Churches of the East He represents to Damasus That he might give them Ease and Comfort by writing and sending Deputies to them to re-establish Peace and Union in the Church He remonstrates to him that what he desir'd was not extraordinary since it had been the practice of the Saints and particularly of the Church of Rome He observes to him That St. Dionysius had formerly Comforted the Church of Caesarea by his Letters and that he had sent some of his Brethren to deliver Christians from Captivity That now there was more Reason to complain of the Misery of the Church since not only the Captivity of the Body but that of the Soul also was to be fear'd St. Basil gave this Letter to Dorotheus to carry into the West and he sent this Deacon to St. Athanasius to conferr with him about the means of procuring Peace that so after he had met with him he might Embark from Alexandria to go into Italy He charg'd him also with a Letter for St. Athanasius which is the 52. And tho' in it he says That he referr'd himself wholly to the Prudence of St. Athanasius as to the Management of this Affair yet he says That his Advice should be to write to the Bishop of Rome and to pray him since there was no probability of calling a Synod that he would send by his own Authority Deputies into the East He observes That he must chuse such Persons as were able to endure the Fatigues of Travelling and who had much Meekness and Moderation to Correct the Eagerness and Passionate Heats of some of the Bishops of the East And in fine who could speak at a fit Season and accommodate themselves to the Times He would have them carry with them the Acts of the Council of Ariminum and an Account of the Transactions in the West that they may be null'd That they should come by Sea without letting any body know of it That at first they should address themselves to those of his own Communion before they were pre-engaged by the Associates of Paulinus the Enemies of Peace and in short That they should condemn the Heresy of Marcellus of Ancyra This Letter is the 52. At the end he conjures St. Athanasius to send forthwith the Deacon Dorotheus into the West that so the Business might be done the next Year which was 371. He advertises him also That he must take care to recommend to the Deputies from the West that they be very Cautious lest they encrease Divisions instead of allaying them and that they preferr to all things the Good of Peace and that they do not maintain a Schism in the Church of Antioch out of Affection to some particular Persons The desire of Peace and the Fear that St. Basil had of bringing Persecution upon the Church oblig'd him to be very cautious in his Discourse Wherefore though he profess'd to Believe and to defend the Divinity of the Holy Spirit yet he said nothing of it unless he was oblig'd And therefore when he was in an Assembly of Bishops held in the Year 370. at the Feast of St. Eupsichius in the City of Caesarea he discoursed largely of the Divinity of the Father and the Son and said nothing almost of the Holy Spirit Whereupon a Religious Person who was present at this Assembly accus'd St. Basil of betraying the Truth by a Cowardice unworthy of a Bishop and publish'd this Accusation at a Feast where he was present some time after St. Gregory Nazianzen who was one of the Guests at this Feast endeavoured in vain to defend his Friend for all the Company blam'd him and at last St. Gregory himself was offended with his Conduct and wrote to him his Judgment about it in Letter 26. St. Basil having received this Letter by Hellenius was a little offended with it and answered him in Letter 33 That he was surprized that he should so lightly give credit to a Caluminator He signifies a great Contempt of these kind of Accusations He invites St. Gregory to come and see him and says That what was quickly to come to pass would serve for his Justification before all the World because it might be foreseen that he must suffer for the defence of the Truth and perhaps should be forc'd away from his Church and his Country Which discovers that this Letter was written before the Persecution of Valens in the Year 370. This Emperour had a Design to divide the Province of Cappadocia into two St. Basil thought that it was his Duty to defend the Rights of his People and his Church For this Reason he wrote to a great Man of his Country called Martinianus the 376 Letter to pray him to go to Court and hinder this Division This Letter was written in the Year 370 as well as the 362 which was plainly written upon the same Occasion The 309 Letter wherein he declares That he continued unshaken though he had been attack'd by the most powerful at Court referrs to the Sollicitations which the Prefect Modestus
't is impossible to read his Writings but one must feel himself Instructed and Convinced of the Truth and he cannot but conceive a Love for Vertue and a Hatred of Vice His Discourses are not void of Thoughts and full of Words as for the most Part those of Orators are but Eloquence is there joyn'd with Doctrine they Instruct they Divert and they Move at once His Stile is Pure and Significant his Expressions are Lofty his way of Writing Elegant Clean and Persuasive his Discourses appear always Natural flowing Gently and without Affectation He persuades Pleasantly he explains things with great Clearness he knows how to give them so probable a turn that he may be taken for a Pattern and he comes near Demosthenes and the ablest Orators of Antiquity in the Judgment of the Learned Photius and even in the Judgment of Erasmus he excells the Ancient Greek Orators and is free from their Faults He was fit for all kinds of Writings His Commentaries upon Scripture are most Instructive and most Natural He excells in his Panegyricks The Force and Subtilty of his Reasoning appear in his Treatises of Controversy his Discourses of Morality are Instructive and Moving In short tho' his Asceticks have not the same Loftiness as his other Works yet there one may find the same Purity of Phrase and the same Clearness but his Method renders them sometimes a little obscure In a word Whatever Subject he treats of he does it always very Learnedly He had all the Properties of a Divine Understanding perfectly the Holy Scripture the Tradition of the Fathers and the Canons of the Church He was a very able Rhetorician a very profound Philosopher and a very subtil Logician He understood also the Mathematicks and his own continual Sickness made him a Physician He understood Philological Learning to Perfection and made use of it to very good purpose He knew all that was most Curious in the Poets the Historians and profane Orators as may appear from many places of his Writings and chiefly from his little Tract of reading profane Authors In a word that which is indeed admirable is that he joyn'd with this Learning a profound Piety and a singular Prudence He was Sweet and Affable to all the World Charitable towards the Poor and Compassionate to others in Misery He was accus'd of being Proud but St. Gregory Nazianzen who suspected him of this Vice vindicates him from it in his Panegyrick He was of a very infirm Health and subject to many Diseases he speaks of them in the most part of his Letters and also in some of his Homilies St. Gregory Nazianzen informs us that he was pale that he wore always a great Beard that he was reserv'd in his Speech often thoughtful and pensive had a particular way in his Apparel in his Bed and his Meat which some would imitate after his Death The Doctrine of St. Basil is very Pure and Orthodox He has explain'd the Mystery of the Trinity against the Hereticks clearly and beyond Contest tho' at the beginning he was reserv'd in his Expressions about the Divinity of the Holy Spirit yet he always own'd it and never spoke contrary to what he thought He never us'd any other Precaution but to be silent upon that Point when he thought it not necessary to speak of it or that it would be to no purpose He was one of those who troubled himself most to distinguish the Three Hypostases in God that 's to say to prove that Hypostasis and Person signify the same thing As to the Mystery of the Incarnation he acknowledg'd in Jesus Christ two Natures without Confusion and yet united in one and the same Person He rejected the Error of the Apollinarians and Thâ—â—pâ—ssiâ—â—s and maintain'd with the Church that the Properties of the humane Nature do by no means agree to the Divinity He affirm'd several times That the Cause and Reason why the Son of God was made Man was the Salvation and Redemption of Mankind polluted by the Sin of Adam He knew the Greatness of that Fall and the miserable Effects which it produc'd as Concupiscence Sickness Death c. He establish'd the Necessity of the Grace of Jesus Christ without which it is impossible to do Good He is the only Person of the Greek Fathers who spoke most clearly of it and attributed least to Free-will tho hâ— own'd it He admitted the Efficacy and Necessity of Baptism Yet he believ'd that this Sacrament might be supplied by Faith and Charity and by the Baptism of Blood and that it signified nothing at least to those that had not Faith and were not well dispos'd to receive it He mentions the Unction that accompanied it and approves the Ceremonies that were joyn'd with it He call'd the Eucharist the Body and Blood of Jesus Christ Tho' he was of Opinion that we should Communicate often yet he requires Holy Dispositions in those who receive this Mystery He speaks of the Ceremonies and Prayers that were made use of for the Offering and of the Manner in which it was distributed to the Faithful He observes That they carried it and kept it in their Houses and that they believ'd it was always Consecrated He commends Fasting and speaks of Lent as a Fast to which we are oblig'd He has also observ'd That it was attended with Abstinence from Meat He speaks of the Usage of Invocating Saints and Martyrs He is perswaded that they pray for us and that their Intercession is very profitable He preferrs Celibacy to Marriage He approves of Vows and a Monastick State He acknowledges the Authority of Traditions as well as that of Scripture However he has some particular Opinions as when he maintains in the First Homily of the Creation That the Angels were created long before the World and when he affirms in another place That all Men shall be Purified at the Day of Judgment by Fire But there are very few of this sort of slight Errors in this Author There were also some Expressions objected to him which appear'd Hyperbolical or less Exact but 't is easy to give them a good Sence I shall not stay to make a larger Enumeration of his Opinions which I have explain'd at length in the Extracts out of his Works I conclude therefore with giving a Catalogue of the Translations and Editions of the Works of this Father The First Edition of the Works of St. Basil in Greek is that of Frobenius printed at Basil in the Year 1532. It contains the Homilies upon the Creation and the Psalms 29 different Homilies the Book of the Holy Spirit and some Letters After it followed the Edition at Venice made by Sabius in the Year 1537. in which are added the Three first Books against Eunomius At last in the Year 1551 almost all the Works of St. Basil were printed in Greek at Paris by the Care of Janus Cornarius who also printed them in Latin by Frobenius in the Year 1549. Wolfgangus Musculus made a New
having pronounc'd the Words of the Consecration of the Eucharist and given the People the Blessing he lay down upon his Bed again What he says of Elections is also of great consequence to Ecclesiastical Discipline He declares that his particular Advice was that for avoiding Contests and Canvassings the Elections should be reserv'd to the principal part of the People that is to the Clergy or at least that they should have the better share in them We must not forget the Description which he has given of that Magnificent Church which his Father built at Nazianzum This Panegyrick was in the Year 373. Tho' St. Gregory discharged very well the Offices of Natural Affection by making Funeral Orations upon his Brother his Sister and his Father yet one may say That he excell'd himself in discharging the Offices of Friendship by his Funeral Oration upon his Friend St. Basil which is the 20th of his Discourses There he describes the Life the Labours and different Employments of this Saint exactly He praises his Piety his Faith and his Vertues and forgets nothing of all that could be said to his Advantage It may be observed in all the other Funeral Orations That the Church in the time of St. Gregory Nazianzen believed that the Martyrs and Saints enjoy'd already Eternal Happiness and the Vision of God that they took Care of Men upon Earth that they Interceded for them and that it was very profitable to By the Character which Mr. du Pin himself gives of St. Gregory Nazianzen it appears that he was a Man of very great Warmth of Fancy and so it is no wonder if when he believed that Saints were after Death received up into Heaven that he should in some warmer parts of his Harrangues such as Alâ—cutions to the Saints from their disconsolate Friends below or Prosopopoeia's where they are introduced Comforting or Strengthning those whom they left behind say several things that are not too severely to be scanned His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shews That he questioned even in his highest Flights whether those Saints whom he was then Commending understood what he said And the Consequences are then too manifest to be insisted upon since no Man ever calmly taught That the Blessed above can so far concern themselves as to Intercede for the Faithful below that questions whether these Happy Beings have any Knowledge of what is done upon Earth Only this must be said That the Excessive Honours which were paid to Saints and Martyrs upon their Anniversaries brought in all those Corruptions which afterwards grew so very Scandalous Pray to them for the obtaining of Spiritual and Temporal Favours St. Gregory could not have spoken this Funeral Oration until after his Return from Constantinople in 381. The Panegyrick upon St. Athanasius was spoken at Constantinople There he relates with much Exactness and Eloquence the principal Actions of St. Athanasius and excites our Admiration of his Doctrine his Constancy his Firmness his Zeal for Religion his Love of Peace and his other Vertues This Disccurse is the 21st The precise time when it was spoken is not known but 't is certain that it was at Constantinople which he designs clearly enough when he says That he was in a City very much corrupted where there were Arches and Theatres The Discourse in praise of the Maccabees follows after the Panegyrick of St. Athanasius He observes at the beginning of this Discourse That tho' many did not honour the Maccabees as Saints because they lived not since the coming of Christ yet they are worthy of the same honour with the Martyrs who suffered after Christ nay and their Actions are more admirable For says he if they suffered Martyrdom before Christ's coming What would they not have done if they had come after him and had had the Death of Christ for an Example He adds That no Man before the coming of Christ was accomplish'd with all Vertues without having Faith in Jesus Christ. He describes afterwards the Martyrdom of the Seven Brethren and the Constancy of their Mother and extols those Actions with the most beautiful Strokes of Eloquence Then he sends the Reader to the Book which Josephus wrote upon this Subject The time is not known when this Panegyrick was recited The 23d Discourse which bears at present the Title of a Discourse in the praise of Hero the Philosopher or barely of a Philosopher was according to St. Jerom's Testimony a Panegyrick upon Maximus the Philosopher compos'd by St. Gregory before he had any Difference with him We have seen that St. Basil also commended this Philosopher in the Letters which he wrote to him St. Gregory in this Panegyrick represents the Idea and Pattern of a Christian Philosopher There he praises a Solitary Life and yet preferrs Labour and Business before unprofitable Study He observes That the Church was become more Illustrious by Persecutions He describes the Miseries which it suffered under the Emperours Constantius Julian and Valens He describes the horrible Tragedy that was acted in the Church of Alexandria when Lucius Invaded it to force away Peter of Alexandria the Successor of St. Athanasius very particularly He says That his Philosopher was then torn with Scourges and sent into Banishment Towards the End he explains the Faith of the Church about the Mystery of the Trinity This Oration must have been spoken or written at Constantinople in the Year 378. The 24th Discourse is address'd to the Egyptians who were come to Constantinople St. Gregory Nazianzen praises the Piety of the Faithful of Alexandria testifies a great deal of Respect for the Memory of St. Athanasius a great Esteem for his Successor Peter who then possessed the See of Alexandria and a great Love for the People of Alexandria whom he makes no scruple to call his People He declares That he would willingly be united in Communion with the Christians of Alexandria and because they made some Difficulty of joyning with him he expounds to them his Doctrine concerning the Mystery of the most Holy Trinity and insists chiefly upon proving the Divinity of the Holy Spirit This Discourse was spoken in the Year 379 before Maximus was Ordained Bishop of Constantinople by the Egyptians The 25th Discourse is against the Arians He begins it with declaring That they ought not to Glory in their Multitude nor despise his little Flock because it preserved and maintained the Purity of the Faith He represents in the following Discourse the Troubles and Confusions which the Arian Heresy produced and charges them with all the Outrages and Cruelties which they had exercised against the Catholicks He shows That neither the Magnificence nor Grandeur nor Riches nor Power of the Arians render'd their Cause more acceptable in the sight of God He vindicates himself from the Reproaches thrown upon him of coming to Constantinople to make Disturbances He says That he did not come thither of his own accord as those who now run after the Promotions of the Church That he
the Humane Nature that what agrees to God is attributed to Man In the little Tract against the Manichees St. Gregory proves against these Hereticks that Evil is not an uncorruptible and uncreated Nature no more than the Devil who is the Author of it He demonstrates this by Ten Syllogisms In the Treatise of Distiny he particularly disputes against Judicial Astrology which makes our Actions depend upon the Course and Influence of the Stars In the Treatise of the Soul which is in the Second Volume he first relates the different Sentiments of Philosophers and Hereticks concerning the Original and Nature of the Soul and then proves that it is a Spiritual and Immortal Substance which is united to the Body which penetrates and actuates it He compares this Union to that of the Divine and Humane Nature in Jesus Christ and rejects the Opinion of Origen concerning the Ascension and Descent of Souls The Second Treatise of the Soul and the Resurrection which is in the Third Volume is a Dialogue which St. Gregory is suppos'd to have had with his Sister Marcina after the death of St. Basil their Brother There he proves the Immortality of the Soul He is of Opinion that it will distinctly know its Body at the Day of Judgment He explains the Story of the wicked Rich Man and Lazarus Allegorically There he refutes the Transmigration of Souls and proves the Resurrection In the Treatise address'd to Jerius concerning the untimely death of Infants he endeavours to Answer this Question Why God suffers Infants to Die before they come to the Use of Reason The most general Reason that he offers is That he does it to prevent those Sins that these Infants would have committed if they had come to the Age of Discretion And because it may be Objected to him Why then does God permit so many wicked Persons to live who had been more happy if they had never been or if they should have died sooner He Answers That God permits it First because he draws Good out of the Evil which they do Secondly because their Punishment serves for an Example of God's Justice Some Criticks have questioned whether the Book of Virginity was St. Gregory Nyssen's The only Reason which they alledg'd for calling it in question is because the Author was Married But this Reason is so far from proving what they intend that it rather proves the contrary since 't is certain that St. Gregory Nyssen had a Wife as we have already shown He describes in this Treatise the Advantages of Virginity and the Inconveniencies of Marriage nevertheless he does not design to condemn Marriage He adds that the Christian Virginity does not only consist in the Purity of the Body but also in the Purity of the Soul He recommends Temperance and the shunning of Pleasures and Voluptuousness and gives many Rules and Examples of Christian Vertues The Sermons or Homilies of the Mysteries have much of the nature of Dogmatical Treatises Thus in the Sermon upon the Nativity having exhorted the Faithful to celebrate this Festival with joy he explains some Questions about the Incarnation and clears up some Circumstances about the Nativity He follows the same Method in the Five Sermons upon Easter which are fill'd with many Allegories In the Sermon of the Ascension of Jesus Christ he explains the 23d and 24th Psalms In that of Whitsunday he exhorts Men to make themselves worthy to Receive the Holy Spirit In that upon the Festival of the Baptism of Jesus Christ he treats of the Spiritual Regeneration which is wrought by Baptism and exhorts those that are newly Baptiz'd to lead a pure Life and free from Sin In the Discourse of the presenting of Jesus Christ in the Temple of the Purification of the Virgin and of Simeon he makes many Allegories upon these Mysteries The Discourses of Morality are less Allegorical and more useful than those that we have spoken of already The Subject of those which we now have is as follows In the Oration upon his Ordination St. Gregory discourses of the Miseries of the Church and the little Faith which was to be found among the Christians of his time He condemns the Divisions which were in the Church and the Sophisms that were us'd about Mysteries He exhorts Men to pray for the Gifts of the Holy Spirit and to dispose themselves to receive them In the Discourse against those that delay Baptism he exhorts the Catechumens to receive Baptism presently without delaying it from day to day as many Catechumens do He invites them to draw near to Baptism that they may be deliver'd from their Sins He terrifies them with the fear of Death the time whereof is uncertain He makes them asham'd of continuing so long in the Rank of Catechumens He inspires them with a Desire of receiving Baptism by representing to them the Graces which it conveys and the wonderful Effects which it produces He thinks that it would be better to sin after Baptism than to die without it He refutes the Pretence of those who delay to receive Baptism because they find themselves still inclin'd to Sin He says that they deceive themselves if they think that after they have spent their Life in Pleasures and Debauchery they shall be purified by receiving Baptism at the point of Death He distinguishes as St. Gregory Nazianzen did Three Sorts of Persons with relation to another Life The First Sort are the Saints and Righteous who are happy The Second are those who shall neither be Happy nor Miserable The Third are those who shall be punish'd for their Sins He places in the second Rank those who delay their Baptism till the Point of Death This is a singular Opinion of his and does not agree with the Holy Scripture which has made some believe that this Treatise was not St. Gregory Nyssen's But it has his Stile and Air and is not much different from his Doctrine nor from that of St Gregory Nazianzen in the Discourse which he made upon the same Subject The Discourse of Penance d The Discourse of Penance This Discourse as well as that of Fasting and the Panegyrick upon St. Stephen belong to Asterius Amasenus to whom Photius attributes them in Vol. 27. of his Bibliotheque See what we have said of them when we give an account of the Works of this Father where we have retracted what we said upon this Subject in the First Edition contains Two Parts The First against those who reprove their Brethren with much sharpness and condemn them upon slight Grounds and the Second against those Sinners who do no Penance or do it very negligently He proves by the Example of Jesus Christ who convers'd among Pharisees and Sinners that Sinners are not to be treated with much rigour nor to be condemn'd rashly He adds that by using them hardly we throw them into Despair That we ought to consider that we are all Sinners That God invites all the World to accept of his Grace That
the most part they were comprehended under the Second First because the Fathers in relating the Examples of slight Sins place in that number those that are considerable enough such as Slander and addictedness to Wine The Author of Sermon 41 among those of St. Austin which is attributed also to St. Ambrose places in the rank of light Sins Drunkenness Theft Evil-speeches c. Julianus Pomerius in the 2d B. of a contemplative Life Ch. 7. says That slight Sins are those for which one is not condemn'd before Men. Caesarius of Arles Fulbertus of Chartres and St. Eloi when they make a particular Enumeration of Mortal Sins place among them Anger and Drunkenness but with restrictions viz. Anger if it last long and Drunkenness if it be continual Secondly the Fathers consider'd the first Class as enormous Sins great Sins great Crimes which no Christian commits which do wholly disgrace a Man and which are extremely rare Now there are many Sins between these great Sins and the smallest Sins of which we cannot speak after this manner Thirdly All the Sinners of the first Class when they are known either by Confession or by Conviction are put under Publick Penance But none were put under Publick Penance except for very heinous Sins such as are mentioned in the Canons of Councils and the Canonical Letters of Bishops What are these Sins These are Murder Adultery Fornication and the consequents of these great Crimes There is no Canon to be seen against Anger Covetousness and Slander at least it does not appear that Publick Penance was impos'd upon any for these kind of Sins These Sins therefore tho' they be sometimes Mortal were comprehended under the second Class and not under the First which contained only those for which Publick Penance was done This may be confirm'd by the Canonical Letter of St. Gregory Nyssen to Laetoïus where he makes an exact enumeration of those Sins which subjected Men to Publick Penance which are all enormous Sins and considerable Crimes Fourthly It may be added that Publick Penance being granted but once only they must be very extraordinary and enormous Crimes for which Men were subjected to it Lastly Origen St. Austin and St. Bernard say that the great number and the custom of some Sins of the Second Class may finally destroy and stifle Charity in the Soul therefore they did not believe that this Class did not contain Mortal Sins I would not have it thought that I make these Remarks to authorise Licentiousness or to insinuate That there are some Mortal Sins which may pass for Venial God forbid that I should have such a detestable Design On the contrary my intention is to create a horror of all Sins First of great Crimes Secondly of Sins which may be Mortal tho' they appear not so enormous And Thirdly even of slighter Sins also But I thought my self oblig'd to observe here for explaining the Passage of St. Ambrose That none but the Sins of the first Class did subject Men to Publick Penance and that 't is of these only that the Fathers speak and which they comprehend under the Name of Enormous Sins and Crimes tho' there be others which may be also Mortal and which a Christian ought carefully to shun but then they are such for which he was never subjected to the Humiliation of Publick Penance but only to Corrections and Reprimands given in secret as St. Austin informs us But now let us return to our Subject the Time is not certainly known when St. Ambrose compos'd these Books of Penance He says in the Explication of Psal. 37 made about the Year 393 that it was a long time since they were written De poenitentia duos jamdudum scripsi libellos I wrote two little Books of Penance a long while ago But this denotes no certain time It appears by the Books themselves that he was then well advanc'd in Years and had taken much pains for the Church The Benedictines think that they may have been written in the Year 384. After the Treatises of Morality and Discipline follow his Writings of Controversy The Five Books of Faith or the Trinity are the chief of his Writings of that sort St. Ambrose wrote the Two first at the Request of the Emperour Gratian who at his departure into the East in the Year 377 to assist the Emperour Valens against the Goths desired of St. Ambrose a Treatise concerning the Faith against Arianism which then reign'd in the East St. Ambrose proves the Divinity of the Son in these Two Books of the Faith of the Church and answers the Objections of the Arians concisely and smartly The Arians having accus'd him of treating this Matter too succinctly and of having abridged their Objections and his own Answers too much he added in the Year 379 the Three last Books in which he enlarges and confirms the Principles that he had laid down in the former These Books are written with much Wit Vigor and Subtilty he illustrates the Matter which he handles with lively and pleasant Descriptions He proposes the most subtil Objections in an intelligible manner and answers them with all the Industry and clearness that is possible It may be said that there is none among the great number of Treatises written by the Ancients upon this Subject where the Theological Difficulties about the Mystery of the Trinity are better discuss'd and clear'd up than in this Yet he is not always Exact and he sometimes employs Arguments which are not very concluding The Books of the Holy Spirit are written in a less concise less lively and less smart Stile St. Jerom says That they contain nothing Logical nothing masculine nothing moving nothing convincing but that every thing in them is feeble and languid tho' it be polish'd dress'd up and painted with strange Colours He accuses him also of having robb'd the Greeks and particularly the Book of Didymus whose Translation St. Jerom publish'd then and of having made a bad Latin Book out of many good Greek ones for Ruffinus informs us That St. Jerom speaks of St. Ambrose in this place It must be acknowledg'd that tho' the passionate Desire which this Saint had to extol the Treatise of Didymus made him speak a little too vehemently against St. Ambrose's Book yet there is something of truth in what he says For this Book is not written smartly and the greatest part of the things which it contains are taken out of the Works of Didymus of St. Basil and St. Athanasius St. Austin was so far from finding in it that Beauty and those Ornaments which St. Jerom met with in it that he gives it for an example of a Book written in a low Stile Because says he the Subject does not require Ornaments of Discourse to move the Heart but Proofs of the Truths which he proposes St. Ambrose has there collected together all that could be said for establishing the Divinity of the Holy Spirit He wrote it after the death of Athalaricus King of the Goths
been restored to Communion by his Bishop The 7th ordains That no Person shall be received into Communion who has not Letters of Peace i. e. Letters testifying that he is not separated from the Communion of the Church The 8th declares That these Letters cannot be given by the Priests who are in the Country Villages or at least that they cannot address them but only to their neighbouring Bishops but that the Suffragans may grant them The 9th ordains That the Bishops of the Province reverence their Metropolitan and do nothing of consequence without him but only take care of the Diocess to ordain Priests and Deacons and to regulate the particular Affairs of their Church but to do nothing more without the Metropolitan who ought likewise to do no considerable thing without taking the Advice of the Bishops of the Province The 10th regulates the Rights of Suffragans It enjoyns them not to exalt themselves above their Rank to take care of the Churches which are subject to them without meddling with the Affairs of others It permits them in their own Churches to ordain Readers Sub-Deacons and Exorcists but it forbids them to ordain Priests and Deacons tho' they have even received Imposition of Episcopal Hands that is tho' they have been ordained Bishops Lastly it ordains That the Suffragan should be ordained by the Bishop of the City The 11th ordains That in case a Bishop or a Priest or another Clergyman address to the Emperour without the Consent of the Bishops of the Province and chiefly of the Metropolitan he ought to be excommunicated and deposed but if he has any Affairs which oblige him to wait upon the Emperour he may do it with the Consent of the Metropolitan and the Bishops of the Province which shall be express'd in the Letters which they give him The 12th forbids Clergy-men who have been deposed by their Bishop to address themselves to the Emperour to obtain Restitution and takes from those who shall do it all hopes of being restored The 13th forbids Bishops to pass from one Province to another to ordain there unless they be called by the Metropolitan of the Province and nulls every thing which shall be done by one Bishop of a Province The 14th says That in case the Bishops of one Province cannot agree about judging of a Bishop the Metropolitan may call the Bishops of the neighbouring Province to judge and decide this Controversy But it is ordained in the 15th That if a Bishop is condemned unanimously by all the Bishops of the Province he cannot be judg'd a-new and that the Sentence of the Synod of the Province ought to remain firm The 16th declares That if a Bishop who has no Bishoprick invade a vacant Church without the Authority of a Synod he ought to be driven away from it tho' the People of the Church whereof he is Bishop should choose him It adds That a Synod cannot be compleat and lawful without the presence of the Metropolitan The 17th declares That if any being ordained Bishop refuse to accept of the Bishoprick he is to continue excommunicated until such time as he accepts it or that the Synod of the Province has otherwise determined about it But if it be none of his Fault that he does not go to his Church but because the People of the Church will not receive him it is ordained in the 18th Canon that he shall have the Honour and Place of a Bishop upon condition that he do not any wise trouble the Church wherein he shall continue The 19th forbids the Ordination of a Bishop without a Synod and without the presence of the Metropolitan It adds That 't is convenient that all the Bishops of the Province should be present at this Synod with him but if this cannot be done yet they must be summon'd to it and several of them must give their Suffrages either in the Synod or by Letters That if the Ordination be made otherwise it shall not be good but if some particular Persons out of a Spirit of Contradiction contest it after it is thus made the Suffrages of the major Part should carry it The 20th ordains That every Year two Synods shall be held in a Province viz. the First the Third Week 〈◊〉 Easter and the Second in the Month of July that so Priests Deacons and in short all those who pretend that their Bishop has done them any Injury may have recourse to the Synod It forbids also to keep these Synods without the Metropolitans The 21st forbids the Translations of Bishops The 22d forbids a Bishop to meddle within the Diocess of another and to make any Ordination there The 23d forbidâ— a Bishop to â—â—oain his Successor The 24th provides for the preservation of the Church-Lands It gives the management of them to the Bishops but it ordains that the Priests shall take cognizance of the Lands of the Church lest after the Death of the Bishop his Heirs seize upon them The Last regulates the uses to which the Bishop should apply the Revenue of the Church It ordains That he shall dispose of them for the good of the Poor and of Strangers and that he shall be content with necessaries according to the command of the Apostle St. Paul That he shall not keep the remainder to himself That he shall not give it to his Brethren or to his Children but that he shall distribute it according to the Advice of the Priests and Deacons That if he does not do it he shall be accountable to the Synod of the Province And Lastly That if the Priests and the Bishop be accused of conspiring together to appropriate to themselves the Ecclesiastical Revenues the Synod shall examine this Accusation and shall punish them if it be found true Of the COUNCIL of Antioch THE Eusebians assembled also at Antioch about the end of the Year 345 or the beginning of Of Antioch 345. the next Year and there made a large Confession of Faith which they sent into the West by Eudoxus Martyrius and Macedonius 'T is quoted as well as the others by St. Athanasius There they make profession of believing in Jesus Christ the only Son of God begotten of his Father before all Worlds God of God Light of Light and they condemn those that say That he is not God or that he was made of nothing and those that say There are Three Gods and those that confound the Divine Persons This Confession is Catholick tho' the Term Consubstantial is not found in it Of the COUNCIL of Milan THE Bishops of the West being assembled at this Council to find out some means of determining the Differences of the Bishops which troubled the Peace of the Church the Deputies of the Of Milan 346. Eastern Bishops came thither and propos'd that large Confession of Faith last mentioned to them The Western Bishops for their part declar'd That the Nicene Creed must be approved and Arius condemned This Proposition provoked the Deputies of the Bishops
upon Usury His 37th and 38th Letters COMMENTARIES AND DISCOURSES Upon the Holy Scripture Books of Criticism EUsebius's Treatise of the Places in the Holy Land Evangelical Canons and Letter to Carpianus Eustathius of Antioch's Discourse of the Pythoniss or Witch of Endor St. Gregory Nyssen's Treatise on the same Subject Fragment of St. Athanasius's Festival Epistle St. Athanasius's Abridgment of the Scriptures Book to Marcellinus upon the Psalms St. Gregory Nyssen's Treatise upon the Inscriptions of the Psalms Questions upon the Old and New Testament believed to be written by Hilary the Deacon St. Ambrose's Preface upon St. Luke St. Epiphanius of Weights and Measures Physiologus Of the Twelve Precious Stones on the Breast of the High-Priest Of the Life and Death of the Prophets Upon the Old Testament Victorinus's Tract upon the beginning of Day St. Basil's Commentary upon the beginning of Genesis Two Homilies upon the Creation of Man A Homily upon Paradise St. Gregory Nyssen of the Creation of the World Of the Formation of Man Of the Life of Moses St. Hilary's Commentary upon the Psalms Translation of the Psalms in Verse by Apollinarius Twenty Two Homilies of St. Basil upon the Psalms St. Gregory Nyssen's Homily on the fifth Psalm St. Basil's Homily upon the sixth Chapter of Proverbs Commentary upon the sixteen first Chapters of Isaiah St. Gregory Nyssen's Homily upon Ecclesiastes and the Canticles Victorinus's Poem upon the Maccabees St. Ambrose's Treatise of the Creation of the World and the rest that follow in the First Volume of his Works Upon the New Testament Juvencus's Paraphrase of the Gospels in Verse St. Hilary's Commentary on St. Matthew's Gospel St. Gregory Nyssen upon the Lord's Prayer and upon the Beatitudes St. Athanasius upon these Words of our Saviour Whoever shall blaspheme c. Fragments upon these Words of our Saviour My Soul is heavy even unto Death c. Commentaries upon all the Epistles of St. Paul attributed to St. Ambrose but believed to belong to Hilary the Deacon St. Gregory Nyssen's Homily upon the fifteenth Chapter of the First Epistle to the Corinthians Didymus's Commentary upon the Canonical Epistles St. Ambrose's Commentary upon St. Luke's Gospel Letters 7th 8th 27th and the five following also 43d 44th 50th 65th and the nine following Historical Discourses Eusebius's Apology for Origen Chronicon Ecclesiastical History Treatise concerning the Martyrs of Palaestine Books of the Life of Constantine Of the Names of Places in the Holy Land Panegyrick upon Constantine Constantine's Letters and Edicts Harangue to the Council of Nice Juvencus's Poem of the Life of Jesus Christ. St. Athanasius's Historical Treatises Apologetick to Constantius Letters to the Egyptians and to the Orthodox First Apology Second Apology Historical Treatise to those that lead a Monastick Life Letter to Serapion upon the death of Arius Discourse of Synods Letters of Lucifer Letters to the Bishops of Egypt Arabia c. Letters of the Council of Alexandria Letter to Jovian Letter to the Africans Letter to John and Antiochus Letter concerning the Opinion of Dionysius of Alexandria Letter concerning the Decision of the Council of Nice Epistle to Palladius Conference with the Arians Life of St. Anthony Hosius's Letter to Constantius Julius's Letter to the Eastern and Egyptian Bishops Liberius's Letters St. Hilary's Treatise of Synods Discourses to Constantius Fragments Conference against Auxentius Peter of Alexandria II. his Letters St. Cyril's Letter upon the Apparition of the Cross. Damasus's Letters The greatest part of the Letters of St. Basil. St. Gregory Nazianzen's Discourses 7th 25th 26th 30th 41st and some others His Panegyricks which are Sermons 6th 10th 11th 18th 19th 20th 22d 23d and 24th First Poem upon his Life Discourse upon Bishops His Testament St. Gregory Nyssen's Funeral Orations and Panegyricks Letter to Flavianus Eusebius Vercellensis his Three Letters Marcellinus and Faustinus Luciferians their Petition addressed to the Emperours Valentinian and Theodosius St. Ambrose's Letters 20th 22d and 24th Panegyrick on Theodosius and Valentinian Philastrius of Heresies St. Epiphanius of Heresies An Abridgment of it by himself His History of the Lives and Deaths of the Prophets Hilarion's Chronicle A General INDEX of the Principal Matters contained in the Second Volume The Figures shew the Pages and the Small Letters the Notes A. ABstinence from Meats Usage and Usefulness of it III. Fasting consists not in abstaining from Meats 150. Acacius of Caesarea succeeds Eusebius 97. His Doctrine and Writings ibid. Difference with St. Cyril ibid. Death ibid. Achillas Bishop of Alexandria 27. Acesius a Novatian Bishop 253. Adultery Canons against Adulterers and against other Sins of uncleanness 140 141 c. 196. Adrian Pope Upon what occasion he implored the Succour of Charlemaigne 19. Aetius History of his Life and of his Condemnation 98 99. Death 99. Africanus's Chronicon 5. Agapae Feasts of Charity 268 269. Agapetus Pope sent by Theodatus to the Emperour Justinian 18. Agapius Bishop of Caesarea 2. Agapius Bishop of Bostra Difference with Bagadius for that Bishoprick 285. St. Agnes 207 209. Alexander Bishop of Alexandria Ordination 27. Assembles a Council at Alexandria against Arius ibid. Letter to his Collegues ibid. Another Letter of this Bishop ibid. Advertisement or Pastoral Letter ibid. Assists in the Council of Nice 28. Death ibid. Alexandria Council of Alexandria of the Year 306. under Peter Bishop of that City 242. Council in 323 against Arius 250. Another Council against Arius in 324 ibid. Another in 362 to Determine how the Arians that desired to be reunited to the Church should be received 265. Another in 341 in favour of St. Athanasius 255. Council of Alexandria in the Year 399 where the Books of Origen were condemned 284. Alipius Priest of Alexandria defends St. Athanasius before Constantine 29. Alms. Effects and Necessity of Alms-Deeds 151. 181. Exhortation to it 166. Not to be done to Persons unworthy 207 Alms of Constantine 12. 15. Ambrose of Alexandria His Writings 196. St. Ambrose Bishop of Milan 198. Time and Place of his Birth ibid. and a. b. Parents 198. Prodigy at his Birth ibid. 199. Education and Studies ibid. Elected Governour ibid. And after Bishop 200. Avoided being Bishop ibid. At last Ordained ibid. and c. acquits himself worthily in the Function of the Ministry ibid. Persecuted by Justina ibid. and 201. Writings ibid. 202 c. Stile 232 Editions of his Works 233. St. Amphilochius His Country 184. Ordained Bishop of Iconium ibid. Assists in the Council of Constantinople and holds one at Sida against the Massilians ibid. Handsome reply to the Emperour Theodosius ibid. Writings 185. Ancyra Council there in 314. 248. Its Canons ibid. 249. Another Council in 358 against Aëtius 263. Anger Contrary to the Spirit of Christianity 153. Angels Not to be adored 5. Antioch A pretended Council held there in 330 against Eustathius 254. Councils of Antioch in the Years 341 and 342. Upon what Subject 256. Another in 345. 258. Another in 358. which condemned the Terms Consubstantial and of like Substance 263.
confessed that he doth it too often and that his Allusions and Allegories are sometimes too far fetch'd He turns things agreeably and finely His Letters are pleasant and cheerful they move and they divert rather than instruct It is hard to judge saith S. Augustin whether they have more Sweetness or Fire more Fruitfulness or Light They soften and give Heat at the same time they strengthen and mollify Yet it must be owned that his Notions are not always solid and exact and often please because of a false Lustre He often plays with Words and uses several Childish Allegories He is excellent in his Draughts and Descriptions He doth not penetrate into Dogmatical Matters nor carry points of Morality very far but only points at them superficially All his Writings are short but they are many and all carefully composed Ausonius highly commends his Poems yet can they not pass for perfect in that kind especially those which he made after his Conversion He understood Greek but indifferently and was very little conversant with History or the Sciences He was esteemed beloved and caressed by all the great Men of that Age of what party soever they were and he kept Correspondency with them without falling out with any We may say with Cardinal Perron that he was the Delight of his time He led a retired and very frugal Life yet without great Austerity He was the Admiration of his own Age by Reason of his voluntary Poverty and his Bestowing his great Estate upon the Poor He was very pious and had a very tender Conscience One finds in all his Letters the Character of an humble modest and meek Spirit he was much affected with the Sense of his own Weakness and the Necessity of God's Help He had much Devotion for the Saints was inclinable to believe miraculous Stories and to reverence Relicks The first Edition of this Author's Works was made at Paris by Badius in the year 1516. The second was printed at Colen by the Care of Gravius After that they were inserted into the Orthodoxographa and the Bibliothecae Patrum Rosweidus caused them to be printed at Antwerp in 1622. but at last there was an Edition of them in quarto at Paris It is to be wished that the Booksellers who printed it had taken as much care to have it upon good Paper and in a fair Character as he that took care of the Edition did to render it Correct and Useful He hath divided it into two Volumes in the former are the Letters and Poems generally owned to belong to S. Paulinus which are set down separately according to the Order of Time He hath revised and corrected the Letters and the Poems by several Manuscripts He hath added some new Letters some he hath divided into two and in some places he hath made one of two The second Volume contains the doubtful Works Notes upon the Epistles and Poems that are in the first Volume the Testimones both of Ancient and Modern Authors concerning S. Paulinus with a new Account of this Saint's Life very large and taken out of his own Writings Seven Dissertations whereof the two first are to justify the Chronological Order wherein he hath set the Letters and the Poems The three following contain the Lives of Sulpicius Severus Alethius Victricius and Aper to whom S. Paulinus writ most of his Letters The sixth is concerning S. Paulinus his Works which are either lost or dubious or supposititious The last contains an Examination of the History of S. Paulinus his Captivity After this comes a Catalogue of various Readings and several very useful Tables There is a French Translation of S. Paulinus his Letters preparing which will be useful and diverting PELAGIUS PELAGIUS an English Monk a Pelagius an English Monk S. Augustin Ep. 106. Marius Mercator S. Prosper in his Chronicon and in the Poem of ungrateful Men call him Britonem or Britannum S. Augustin in several places gives him the Quality of Monk He was of the Monastery of Bangor in England not in Ireland He began to publish his Error in Rome towards the latter end of the fourth Century if Marius Mercator may be believed Rufinus's Disciple Head of the Heresy called by his Pelagius Name hath his place amongst Ecclesiastical Authors because of some Books that he hath written of which we have spoken already His Treatises are a Commentary upon S. Paul's Epistles b A Commentary upon S. Paul ' s Epistles S. Augustin and Marius Mercator speak of his Commentaries and the latter observes that he composed them before the taking of Rome which happened in the year 410. attributed to S. Jerom c Attributed to S. Jerom. Some question whether this Commentary be the same which S. Augustin quoteth under Pelagius his Name 1. Because that among S. Ambrose's Works there is also a Pelagian Commentary upon S. Paul's Epistles 2. Because all the passages cited by S. Augustin out of Pelagius's Commentaries are not to be found there or at least they are not there in the same Terms The former of these two Reasons is very weak it being possible that a Pelagian Author might write Commentaries upon S. Paul different from Pelagius's The second would be of some weight if in that Commentary attributed to S. Jerom there were not most of the passages quoted by S. Augustin For in the first place S. Augustin in the 16th chapter of Pelagius his Acts saith that that Heretick had expounded these Words of the 9th chapter of the Romans Neque volentis neque currentis est Dei by saying that S. Paul spake thus by way of Interrogation Voce interrogantis redarguentis This very Exposition and these very Words are in the Commentary we are now speaking of z. S. Augustin in the 3d Book of the Merits of Sins ch 12. saith that Pelagius expounding that place of the 7th Chapter of the Epistle to the Corinthians Sanctificatus est vir fidelis observes that there were several Examples of believing Women who had converted their unbelieving Husbands The same Remark is in this Commentary 3. S. Augustin in the same Book chap. 4. saith that Pelagius tells us upon these Words Rom. 5. Quae est formâ—futuri that they may be understood several ways the same thing is mentioned in this Commentary But what puts the matter out of doubt is that Marius Mercator in his Commentaries cites a long Passage out of Pelagius's Commentaries which is found intire in this It is true that S. Augustin in the 3d Book of the Merits of Sins chap. 2. produces an Argument against Original Sin which is not in this Commentary and that he quotes in the 3d chap. a place taken notice of by Marius Mercator which likewise is not in this Commentary ascribed to S. Jerom but those places may possibly have been blotted out by some Catholicks The Letter to Demetrias d The Letter to Demetrias It is certainly Pelagius's See what is said of it in the Account of
the Nature of Bodies after the Resurrection and of that of Angels It is incertain whether they have Boâ—…s or whether they are pure Spirits These Letters are of the Year 408. The 96th Letter is an Excellent Example shewing How little Bishops in St. Augustin's time were given to Interest Paulus Bishop of Catagnae had bought an Estate in the Church's Name with a Summ which he recovered though he had Surrendered his own Estate for what he owed to the Royal Treasure Boniface his Successor not willing to benefit himself by that Fraud declared the thing as it was chusing either to have nothing or to receive the whole from the Emperor's Liberality rather than keep a thing gotten by Fraud St. Augustin writeth this Letter to Olympius Surveyor of the Buildings to obtain by his means this Gratification from the Emperour in the behalf of Boniface Olympius not being in that Employment before the Death of Stilico which happen'd in August 408 this Letter cannot have been written till towards the latter end of that Year To the same Magistrate and at the same time was the following written whereby he prayeth him to see the Laws maintained that were Published in Africa in the time of Stilico his Predecessor and to let the Church's Enemies know That these Laws having been Enacted freely by the Emperour himself they were in full force after Stilico's Death In the 98th to Boniface St. Augustin resolves a Question that was made to him by that Bishop namely How the Faith of Parents can serve for their Children that are admitted to Baptism though the incredulity of Parents can be no Prejudice to their Children when they offer them to Daemons St. Augustin Answers That it is most certain that after a Child is born he partakes no longer of other Men's Sins but before he is partaker of Adam's Sin from which he is delivered by the Operation of the Holy Ghost in the Sacrament of Baptism That Water represents outwardly both the Mystery and Grace but the Holy Spirit produces the Effect That neither the Faith of Parents nor yet of Godfathers is the cause of this Grace but the Prayer of the whole Church that begets Christ in each Member In which sence the God-fathers Answer for the Child that he believes and resolves to live Christianly because he receiveth the Sacrament of Faith and of Conversion to God He explains this last Notion by several Examples and among the rest he alledgeth that of the Eucharist saying That as the Sacrament of Christ's Body is in some sort the Body of Christ so the Sacrament of Faith is Faith it self and in this sence it is said That whosoever hath the Sacrament of Faith hath Faith it self This Comparison would not be very Just if St. Augustin did not consider something else in the Eucharist besides the external and sensible part The 99th is written to the Lady Italica on the occasion of the first Siege of Rome by Alaricus in 408. In the 100dth Letter St. Augustin intreateth Donatus Proconsul of Africa to restrain the Donatists but not to punish them with Death And having expressed himself with the most Pathetical terms that can be used to oblige him to Meekness he concludes with these curious words It is a more troublesome than profitable Labour to compel Men to forsake a great Evil rather by Force than by Instruction This Letter was written at the time when they published new Edicts against the Donatists in 408. The 101st Letter to Memorius a Bishop was joyn'd to the Sixth Book of his Treatise of Musick which St. Augustin sent by it self to that Bishop because he could not find his other Books upon the same Subject that Memorius desired This Memorius was Father to Julianus who writ afterwards against St. Augustin who was now a Deacon St. Augustin gives him great Commendations in that Letter The 102d is placed in the Retractations amongst the Books composed before the Year 411. There St. Augustin answereth Six Questions proposed by an Heathen to a Priest called Deogratias The First is concerning the Resurrection Whether that which is promised to us shall be like that of Jesus Christ or like that of Lazarus And whether after the Resurrection Men shall be Subject to the Infirmities and Necessities of the Flesh. St. Augustin answereth That our Resurrection shall be like that of Jesus Christ and that after the Resurrection we shall be freed from all cares and inconveniencies of corruptible Flesh. The Second Question is If none can be Saved but by Jesus Christ what is become of those that died before his coming What is become of so many Millions of Souls against whom nothing can be objected since Christ had not yet appeared among Men Why did not the Saviour come sooner Let it not be said that the Jewish Law supplied that want for there was already an infinite number of Men upon Earth when it was given and yet it was neither known nor practised but in a small corner of the World St. Augustin having shewed That the Pagans were not less perplexed with that Question than the Christians answers That Jesus Christ being the Word of God who Governed the World from the beginning all those that knew him and lived according to his Precepts might be saved by the Faith which they had that he was in God and should come upon the Earth He adds That Jesus Christ would not appear in the World and cause his Doctrine to be Preached but at such a time and in such Places where he knew that there were those who should believe in him and that he foresaw that in all other Places or at any other Times Men would be such as they have been though the Gospel had been Preached to them This Notion was very favourable to the Semipelagians and they failed not to make use of it as appears by Hilary's Letter to St. Augustin But this Father answered them in the 9 Chap. of the Book of the Predestination of the Saints That he did make use of the Word Fore-knowledge only because he thought it was sufficient to convince the Infidelity of the Pagans who made this Objection and therefore he omitted to speak of that which is hid within God's Counsels of the Motives of that Dispensation And so when he said That Jesus Christ would not show himself nor cause his Doctrine to be Preached but in those places and at such a time he knew those Persons liv'd who should believe in him It is as if he had said That Jesus Christ did not show himself unto Men nor suffer his Doctrine to be Preached but in those places and at that time when he knew that those should live who were Elected before the Creation He expounds again in the same place what he had said in this Letter That the Christian Religion never failed of being Preached to those that were worthy and that if it failed any it was because they were not worthy of it Saying That he had not
Degrade Caecilian and Optatus Utremotis duobus unum ordinarent This Passage obliged Albaspinaeus to affirm That Donatus of Casae Nigrae had been Bishop of Carthage He likewise draws from it great Advantages in favour of the Church of Rome yet this Period is not in the St. Germains Copy and it signifies nothing either for that which goes before or for that which comes after If we read the Passage we may judge Tunc duo Episcopi ad Africam missi sunt Eunomius Olympius Venerunt apud Carthaginem fuerunt per dies quadraginta vel quinquaginta ut pronunciarent ubi esset Catholica Hoc seditiosa pars Donati fieri passa non est This Place is clear and plain whereas if this Period be inserted Ut remotis duobus unum ordinarent the sence is alter'd and it will be contradictory There is likewise some Lines before another Restitution which is confirmed by St. Augustin's Testimony in the Conference at Carthage Donatus petiit ut ei reverti licuisset nec ad Carthaginem accederet Whereas they read before Ut ei reverti Carthaginem contingeret In the Extract out of the Third Book of Optatus they distinguish Three Persecutions against the Donatists and the Governors are named by whose Orders they were raised This is not to be found in the ordinary Editions of Optatus I shall not mention several other Corrections which may make us wish that a new entire Edition of this Author were undertaken The TENTH TOME THE Tenth Volume not yet Printed is intended for the Books which St. Augustin composed Tom. X. against the Pelagians The Three Books Of Merits and Remission of Sins wherein he treats of Infant-Baptism directed to Marcellinus ought to be set in the first place for till then he had not undertaken the Pelagians except in his Sermons or in Conversation as he takes notice in his Retractations He writ these in the Year 412. in Answer to the Pelagians Questions which Count Marcellinus had sent to him at Carthage He speaks there particularly of Infant-Baptism as necessary to remit Original Sin and of the necessity of the Grace of Jesus Christ which justifies us or maketh us righteous though whil'st we are in this Life we cannot so perfectly accomplish God's Law but that we are obliged to say in our daily Prayers Forgive us our Sins These are the principal Truths opposed by the Pelagians St. Augustin refutes them without naming the Authors and speaks of Pelagius in good Terms because several Persons had a great Esteem for his Vertue And he had not yet set forth his Doctrine in his own Name being contented to propose it in other Mens Names in his Commentaries upon St. Paul St. Augustin in the last Book refutes the Explications which he had given of those Passages of the Apostle that speak of Original Sin Count Marcellinus having received these Three Books from St. Augustin sent him word back again That he had found a Passage which puzzl'd him St. Augustin had said That with the help of Grace Man might live without Sin though none was yet arrived to that Perfection in this Life and that none would ever arrive to it Marcellinus asked St. Augustin how he could affirm this to be possible if there were no Examples of it To satisfie him about that Question St. Augustin wrote the Book Of the Spirit and of the Letter Yet he doth not examine this Question to the bottom but having answered in very few words That God can do many things which he doth not he boldly attacks those who durst affirm That a Man may fulfil the Commandments be Just and Vertuous without the succour of Christ's Grace He grounds these Reasonings upon that place of St. Paul The letter killeth but the spirit giveth life By the Letter he understandeth the Law and the Commandments which are unprofitable without the help of Grace which is the Spring of Faith of Righteousness Holiness and all Christian Vertues This Book is of the Year 413. In the Year 414. two young Monks Timasius and James having been undeceived by St. Augustin as to the Pelagian Errors sent to him one of Pelagius's Books wherein he pleaded for the Strength of Nature to the Prejudice of Christ's Grace St. Augustin immediately engaged to write against it and composed upon that Subject the Book Of Nature and of Grace St. Augustin Tome X. wherein he defends the Grace of Jesus Christ without Prejudice to Nature which is delivered and regulated by Grace He explains in this Treatise his Principles concerning the Fall of Humane Nature and the Necessity of Grace to be Justified yet he spares Pelagius's Name But this Monk having afterwards discovered his Opinions was cited by Heros Bishop of Arles and by Lazarus Bishop of Aix to a Council of Fourteen Bishops held at Diospolis in Palaestine in the Year 415. wherein he was declared Catholick in the absence of his Accusers having made a shew of condemning the Errors whereof he was accused St. Augustin fearing lest Men should believe that the Council had approved his Doctrine wrote a Book entituled Of the Acts of Pelagius wherein he declares how Things were carried and discovers at the same time that Pelagius had imposed upon the Fathers of the Council by professing a Doctrine which he had opposed in his Writings This Book is of the Year 416 or 417. Pelagius made use of the same Artifice to persuade Albinus Pinianus and Melania that he did not maintain the Errors he was accused of by Anathematizing them in appearance Coelestius also deceived Pope Zosimus by the same Fraud by presenting unto him a Counterfeit Catholick Confession These Cheats St. Augustin discovers and refutes in the Treatise Of Christ's Grace and in that Of Original Sin wherein he shews that these Confessions of Faith are captious and deceitful These Treatises are of the Beginning of the Year 418. It is probable also that it was at that same time that St. Augustin writ the small Treatise Of the Perfection of Righteousness against Coelestius where he Answers the Objections and Difficulties proposed by this Man under the Name of Definitions against the Opinion of the Catholicks who affirmed That there never was nor ever should be a Man that could attain to that Perfection of passing his whole Life without Offending God St. Augustin maintains That God does not grant this Grace even to the greatest Saints and so that it is ridiculous to believe that Man can compass this by the sole strength of his Free-Will as Pelagius and Coelestius imagined He does not mention this Book in his Retractations buâ— St. Prosper quotes it several times The First Book Of Marriage and Concupiscence was composed about the latter end of the Year 418. There St. Augustin Answereth one of the most malicious of the Pelagian Objections against Original Sin If Concupiscence said they is Evil and an Effect of Sin if all Children are Born in Sin how comes Matrimony to be approved which is
hath prescribed in his Preface He expounds in few words the sence of every Verse of the Psalms After he hath shewn the differences of the Versions of Theodotion Symmachus and Aquila and sometimes also of the Hebrew Text he explains the sence of the words and applies them to the History or Prophecy to which they relate This Commentary hath been translated by Antonius Caraffa and dedicated to the Cardinal of the same Name The Explication of the Song of Songs is the last Book of the first Tome of Theodoret's Works It is certain that he had written upon this Book of Holy Scripture since he says expresly so in his Preface upon the Psalms by which it appears That the Commentary upon the Canticles was his first Work upon the Bible But there is some reason to doubt whether this Commentary which has been translated by Zinus is really Theodoret's These Conjectures seem to prove that it is not his 1. The Author of the Commentary saith in the Preface That he had an abundance of Business in the City in the Field in the Army and that he had the charge of both Ecclesiastical and Civil Affairs This doth not in the least agree to Theodoret who had passed all his Life in a Monastery and who never concerned himself in any Affairs of War 2. He speaks of S. Chrysostom as a Person then alive John saith he who hath to this present time enlightned all the World by the torrent of his Eloquence 3. He confutes very strenuously the Opinion of Theodorus of Mopsuesta for whom Theodoret always had much respect It may also be objected That these Commentaries are longer than Theodoret's That this Commentary is not cited in the Catena's as the other Comments of Theodoret are That the only Passage which is cited as being a Commentary of Theodoret in one of his Works is not found in this Commentary and that Theodoret doth not quote this Book to justifie the Purity of his Faith altho' it was extreamly suitable to prove it On the other side there are some Reasons which seem to prove it evidently enough That this Work is Theodoret's 1. It bears the Name of Theodoret in two MSS. which Zinus and F. Sirmondus used 2. Pelagius II. or rather S. Gregory in his Letter to the Bishops of Illyria saith That Theodoret hath reproved the Opinion of Theodorus of Mopsuesta in his Paraphrase upon the Book of Canticles by concealing his Name which is all that the Author of the Preface to this Commentary hath done But there is still something more Pelagius II. cites the words of this Preface as being Theodoret's insomuch that it is not to be doubted but that in the time of this Pope this very Commentary was looked upon to be certainly Theodoret's 3. The Author of this Commentary in his Preface explains a Text of Ezekiel where Jerusalem is compared to a Lewd Woman after the same manner that Theodoret expounds it in his Commentary upon that Prophet 4. This Commentary is very like the other Commentaries of Theodoret it is the same way of Exposition and the same Stile Lastly the Conjectures which are brought to prove That this Commentary is not his do not appear very convincing The first which seems to be the strongest is of little Consequence For Theodoret having composed this Work when he was first made a Bishop he was then busied in many Affairs both Ecclesiastical and Civil and it may be Military because the Disorders which his Diocess was in forced him to implore the help of the Magistrates and Governors to protect him from the Assaults of the Rabble which he underwent several times as the History of his Life informs us It may also be understood of the Wars which his Country was then threatned with The second Objection would be unanswerable if it were certain That the Author spake of S. Chrysostom as a Person then living and of the Sermons which he preached viva voce But what he says may very well be understood of the Writings of that Father It is of his written Sermons and not of his Preachings viva voce that it may be said that they enlightned the whole Earth For his Writings had been dispersed through all the World his Preachings had gone no further than those who were there where he preached As to Theodorus of Mopsuesta the Author of that Commentary shews That he had a respect for him in not mentioning his Name It is true That he smartly reproves his Opinion about the signification of the Song of Songs But why should not Theodoret do so not being of his Judgment since he could not follow him without abandoning all the other Fathers and rendring his Commentary which he was about to compose wholly useless He doth not spare him more in his Preface upon the Psalms For 't is â—e which â—e attacks without naming him when he says That some Commenâ—… had explained the Psalms after a Judaical manner The other Conjectures are oâ— no force at all Theodoret is a little 〈◊〉 large in this Commentary than in some others but not more than in that which he made upon the Prophet Daniel and these two Works being the first 〈◊〉 of his Labour 't is no wonder if they are not so compact In sum his character and manner of expâ—â—â—ding Holy Scripture are very discernable in it The Authority of the Catena's is of no great weight for we know that the Names of the Fathers are sometimes confounded in them and often the best sort of Expositions are omitted It is easie to put the name of Theodoret for Theodore In fine Theodoret hath not alledged all the places which might be brought to justifie him but only the principal So that there is nothing to prove that this Commentary upon the Canticles is not his and the proofs which are produced to confirm it are much stronger than those which are made use of to overthrow it The Preface is Theodoret's Style and like his other Prefaces After he hath spoken of his various Businesses and implored the Illumination of the Holy Spirit he speaks in general of the subject of this Book He confutes those who understand it of the Love of Solomon with Pharaoh's Daughter or the Shunamite and opposes to the Persons of this Opinion not only the Authority of Holy Fathers who have ranked this Book among the divinely inspired Writings and have judged it worthy to be receiv'd in the Church as such but also the Testimony of the Holy Spirit it self which inspired Ezra to revive the Books of the Holy Scripture which had been burnt in Manasses's time and entirely lost in the Captivity Now the Song of Songs is one of those Books which Ezra hath written without the help of any Copy by the Inspiration of the Holy Ghost only And how could he do this if it contain'd nothing in it but a description of the passionate Love of a Creature It is not then without reason saith he that the Holy Fathers have
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
before and that he only restored them for Sidonius says positively that it was St. Mamertus qui primus invenit instituit invexit Processions indeed were used before but there was no determinate time for them and they were performed indevoutly seldom and very negligently They were intermingled with Feasting and never performed but to procure Rain or Fair Weather Vagae tepentes infrequentesque atque ut ita dicam oscitabundae supplicationes quae saepe interpellantum prandiorum obicibus hebetabantur But St. Mamertus fixed the time and manner of them and commanded them to joyn Fasting Prayers singing of Psalms and Lamentations with them According to the example of St. Mamertus the Church of Clermont and several others took up the same Custom which in a short time spread into all the Churches of the World He observes in Lett. 17. Lib 5. That the Annual Festivals of the Saints were kept with very great Solemnity That the People flocked to the Church in throngs before Day that they light up a great many Tapers that the Monks and Clerks sung the Vigils in two Quires and that about Noon they Celebrated the Mass. The Discourse which he made at the Election of the Bishop of Bourges recited afterward in Lett. 9. Lib. 7. demonstrates how weighty an affair it is to have the choice of a Bishop devolved on him and how hard it is to Content all the World If I nominate a Monk saith he it will be said that he is fit to make an Abbot and not a Bishop If I choose an humble Person they will fear lest he should be contemptible On the contrary if I take a Courageous and Resolute Person they will accuse him of being Proud if I pitch upon a Learned Man they will say immediately that he will be Arrogant if he be a Person of mean Learning they will deâ— ride his Ignorance if I name a severe Man they will look upon him as a Cruel Man if he be Mild they will blame his easiness c. If I choose a Clergy Man they that are above him will despise him and they that are inferior to him will envy him Age and Antiquity among the Clergy are the only things almost that are considered at present as if the number of years that they have been in the Clergy did confer worth upon those that have none and as if it were a sufficient qualification for the Priesthood to have lived long though they have not lived well There are Ecclesiastical Persons who having been all their lives careless of the discharge of their Ministerial Function ready to answer accustomed to make idle Discourses heads of Parties and Factions defective in Charity always wavering always envious yet contend for a Bishoprick at the end of their lives and desire to Govern others at an age wherein they have need to be Governed themselves But since this discourse might displease the Clergy of the Church to whom he spoke he cunningly appeased them by saying that his design was not to blame many for the ambition of a few but by naming no Man particularly those who took offence at what he said would discover their disposition That there were several in that Church that deserved to be Bishops but all that were worthy of it could not be Having thus disposed their minds to approve his Choice which he was about to make he swore by the Name of the Holy Spirit that he was not sway'd by any Humane Consideration by Money or Favour to proceed in it and then declared that he had fixed his Eyes upon Simplicius who was the Clerk of that Church whom he Commended And since they had all sworn that they would submit to his Judgment in the Election he pronounced in the Name of the Father and of the Son and of the Holy Ghost that it was Simplicius who ought to be Bishop of Bourges and Metropolitan of his Province This is all that is observable in Sidonius's Letters concerning the Discipline of the Church They also discover to us the Names of many Bishops of that time to whom these Letters are directed and which are all called Popes according to the Custom of that time The Learned Savaron published the Works of this Author in the last year of the former Age * Printed at Paris in 4 to and after at Hanover in 1617 80. cleared from a great number of Faults and enriched with many very Learned Notes which make the Text very plain and Contain in them several very Useful and Curious Remarks To undertake a New Edition after so Learned a Man as no body seemed to desire it so it might be looked upon as a thing needless and inconsiderate Yet his did not much discourage F. Sirmondus who had taken much pains upon this Author before the Work of Savaron appeared from putting out his Labours by causing Sidonius's Works to be Printed at Paris in 1614 8 vo which have given an ample proof of the excellency of his Understanding and depth of his Learning for althô there seemed nothing to have escaped the exact observation of Savaron yet F. Sirmondus hath found many things fit to be taken notice of and explained which Savaron had passed over and hath made such Rational Learned Curious and well-chosen Notes that they far excell Savaron's in Judgment of all the World almost Nevertheless 't is good to have both the Editions and it were to be wished that one were put out with the Notes of both these Learned Men. Since the Death of Sirmondus his Sidonius hath been Reprinted with some augmentations This Edition was by Cramoisy in 4 to in the Year 1652. There is also found at the end of it a Catalogue of Sirmondus's Works Besides the forementioned Editions of Sidonius's Works we have also others viz. at Basil in 1542 4 to with the Commentary of Joan. Bapt. Pius which being Revised by Elias Vietus was Printed at Lyons in 1552 8 vo They are also Printed in the Bibliotheca Patrum Tom. VI. p. 1075. JOANNES TALAIA or TALAIDA JOannes Talaia or Talaida a Monk of Tebâ—â—ma was chosen Bishop of Alexandria in 481. Immediately after his Ordination he wrote Letters of Communion to Simplicius Bishop of J. Talaia Rome and Calendion but he omitted to write to Acacius Bishop of Constantinople Acacius being offended at these proceedings stirred up the Emperor Zeno against him accusing him as guilty of Perjury and a Favourer of Hillus insomuch that he was forced to fly into Italy a little after his Election Since he could not return to his own Bishoprick the Church of Nola was committed to his Care and Government Photius mentions an Apology which he wrote to Gelasius Bishop of Rome in which he condemns not only the Heresie of Pelagius but also Pelagius Caelestius and Julian who succeeded them in that Sect. We have not this Work It was composed about the Year 492. JOHN a Priest of Antioch John who of a Grammarian was made a Priest of Antioch hath written saith
be separated That though our Saviour did Administer this Sacrament to his Apostles after Supper for some Mystical Reasons it was nevertheless the Practice of the Catholick Church to receive it Fasting That it is not requisite however to forbear eating till the Eucharist be digested according to the Injunctions of some Apocryphal Books That though this Sacrament nourishes our Bodies we ought chiefly to consider the Spiritual Effects of the Body and Blood of Jesus Christ as nourishing our Souls in a Spiritual manner so that it is frivolous to fear that this Sacrament goes into the draught as our Terrestrial Food or that it mingles it self and is digested with it That we ought not to believe that Christ is to drink Wine during his Reign of a Thousand years as some have imagined And lastly that though Good and Bad Men receive the Body and Blood of Jesus Christ yet we must believe that this Sacrament is Salvation to the first and Damnation to the last Thus I have in few words summed up Paschasius his Doctrine upon the Eucharist from his aforesaid * This Book is Printed by it self at Cologne 1551. under the Name of Rabanus and under Paschasius ' s at Hagenoa 1528. Lovain 1561 and at Helmstad 1616. Treatise To which he adds several Considerations with Allegorical and Mystical Reflections and towards the Conclusion some Passages out of S. Hilary S. Austin S. Ambrose S. Gregory S. Leo S. John Chrysostom and Beda for the Confirmation of it A long time after this Treatise was published for it was Written in 831. before Paschasius was Abbot of Corbey and what we are going to say hapned but about the latter end of his Life towards the Year 864. Fredegardus or Frudegardus a Monk of the New Abbey of Corbey for whose Monks Paschasius had Composed this Book having met with some Men of a different Opinion and himself entertaining some Doubts upon this Subject did freely Write unto him his Thoughts upon the Matter In Answer to which Paschasius Writ him a †Pasch siua his Letter to Fredegardus Letter wherein he explained and confirmed what he had laid down in his Treatise concerning the Body and Blood of our Saviour There he says That notwithstanding the Scruples of those Persons he had good Reason to maintain that it is the very Flesh of our Saviour which is given to us in the Eucharist the same Flesh that was Born of the Virgin and the same Blood that was shed upon the Cross. Otherwise says he How can this Sacrament confer Eternal Life and the Remission of Sins were it not the Flesh and Blood of him who is Life and Salvation Fredegardus did own it to him that he had been of that Opinion but that having Read in the Third Book of the Christian Doctrine Writ by St. Austin that these words of our Saviour This is my Body This is my Flesh are a Figurative expression and a Figure more than a Reality he could not tell how to Reconcile that with his former Sentiment And the rather considering what that holy Father seems to say That it were a horrible thing to believe that Christians eat the same Body which was Born of the Virgin and drink the same Blood that was shed upon the Cross. To which Paschasius Answers That it is not inconsistent with good Sense to say That those words of our Saviour are a Figurative Expression because there is a Figure in this Mystery and that the Real Body and Blood of Christ are really found in it but in a Mystery and Figure as our Saviour is called the Character and Figure of his Father though he is really God That he has sufficiently explained it in his Book by asserting That the Eucharist is both a Figure and a Real thing That St. Austin himself did own it and that he agrees in that Point with St. Ambrose St. Cyprian and Eusebius Emesenus some of whose Passages he quotes Whence he infers That it is the Doctrine of the Fathers though many doubt of it who cannot apprehend how the Bread remaining visibly intire it can be said that it is the Body and Blood of Christ. But that they would have other Thoughts of it should they but consider how five or six Loaves could be Multiplyed into an infinite Number and as those Loaves were Multiply'd by the Power of God so Christ's Flesh is multiply'd and the abundance of his Flesh and Blood diffused in the Sacrament That we say likewise That Christ is daily Sacrificed upon our Altars though he Died but once for the Salvation of Mankind because we believe it to be done Spiritually but not without the Sacrament Which is not reiterated by causing Christ to Die again but he is Mystically Sacrificed every day for us that we may receive in the Bread what was nailed to the Cross and drink in the Cup what ran out of our Saviour's Side For walking by Faith our Belief ought to be Spiritual not Carnal Upon which he quotes a passage of St. Gregory and another of the Council of Ephesus and then invites Fredegardus to Read over his Treatise attentively Not says he that there is any thing extraordinary in it being contrived for the meanest capacity but because he heard that Treatise had stirred up many to apply themselves to the Knowledge of this Mystery teaching them to entertain Notions worthy of our Saviour whose Body is Incorruptible because Spiritual and that all things that are done in the Sacrament are also Spiritual He tells him That 't is that Spirit who gives Life to those who receive it worthily and that those who want Faith or receive it unworthily eat and drink their own Damnation To his Letter he subjoyns an Abstract of his Commentary upon the 26th Chapter of St. Matthew's Gospel wherein he explains the words of the Institution of the Eucharist and opposes those who give it onely a Figurative Sense as if the Words imported nothing but the Figure and Vertue of the Body and Blood of our Saviour and not his Real Flesh and Blood Then he tells him that he thought himself obliged to explain that passage more at large upon the Information he had received that some People found fault with what he had formerly Written upon that Subject Which Doctrine he confirms by the Testimonies of St. Ambrose St. Hilary and the Council of Ephesus together with some Expressions in the Canon of the Mass. Although Paschasius in his Book followed the Doctrine of the Church it having been the Opinion of all the Orthodox before him That the Body and Blood of Christ were actually present in the Eucharist and that the Bread and Wine were changed into the Body and Blood of our Saviour Yet it was not usual in those Times to say positively That the Body of Christ in the Eucharist was the same that was born of the Virgin and Assert it so plainly This is the Judgment of Father Mabillon which he expresses in these
suddenly expire and that the Law of the Spirit a great deal more perfect would succeed it This Doctrine spread among a great many Spiritual Men and one of â—hem made a Book to establish it to which he gave the Title of The Eternal Gospel This Piece The Book call'd the Eternal Gospel appear'd about the beginning of this Century but what is the Author's Name is not known Matthew Paris ascribes it to the Order of the Jacobines Aimeric to John the Seventh General of the Franciscans Let the Case be how it will 't is certain that a great many Monks approv'd of this Work and that some of them would have Taught this Doctrine Publickly in the University of Paris in the Year 1254 but the Bishops oppos'd it And the Book of the Eternal Gospel was Condemn'd to be The Condemnation of that Book Burnt in the Year 1256 by Pope Alexander IV. who at the same time Proscrib'd those who maintain'd the Doctrine of that Book as William of Saint Amour and Ptolemey of Lucca assure us All the Errors of this Book turn upon this Principle That the Law of the Gospel of Jesus Christ was The Errors of that Book imperfect in comparison of the law of the Spirit which was to succeed it For according to this Book the Law of the Gospel was to last no longer than Twelve hundred and sixty Years and consequently was upon expiring The Author of that Book advanc'd besides this several particular Errors viz. That none but Spiritual Men had the true Knowledge of the Scriptures That only those who went Bare-foot were capable of Preaching the Spiritual Doctrine That the Jews tho' adhering to their Religion shall be loaded with good things and deliver'd from their Enemies That the Greeks were more Spiritual than the Latines and that God the Father should Save them That the Monks were not oblig'd to suffer Martyrdom in Defence of the Worship of Jesus Christ That the Holy Ghost receiv'd something of the Church as Jesus Christ as Man had receiv'd of the Holy Ghost That the Active Life had lasted till Abbot Joachim but that since his time it was become useless That the Contemplative Life had begun from his time and that it should be more perfect in his Successors That there should be an Order of Monks by far more perfect which should flourish when the Order of the Clergy was perished That in this Third State of the World the Government of the Church would be wholly Committed to those Monks who should have more Authority than the Apostles ever had That those Preachers persecuted by the Clergy should go over to the Infidels and might excite them against the Church of Rome These are some of the Extravagancies which the Authors relate as extracted out of the Book of the Eternal Gospel The Maintainers of this Work are call'd Joachites or rather Joachimites in the Council of Arles 1260 The Condemnation of the Joachimites in the Council of Arles 1260. wherein their Doctrine was Examin'd and Condemn'd in these Terms Among the False Prophets who appear at this time none are more Dangerous than those who taking for the Foundation of their Folly several Ternaries in part true and making false Applications of them establish'd a very pernicious Doctrine and wickedly affecting to do Honour to the Holy Ghost do impudently derogate from the Redemption of Jesus Christ by aiming to include the Time of the Reign of the Son and his Works within a certain Number of Years after which the Holy Ghost shall Act As if the Holy Ghost were to Act with more Power and Majesty for the future than he has done yet since the beginning of the Church These Joachites by a Chimerical Concatenation of certain Ternaries maintain That the time of the Holy Ghost shall for the future be inlighten'd with a more perfect Law laying down for the Foundation of their Error this Holy and Coelestial Ternary of the Ineffable Persons of the Ever-blessed Trinity Father Son and Holy Ghost and are for establishing their Error on the Basis of all these Truths They add to this Sovereign Truth other Ternaries by asserting That there shall be Three States or Orders of Men who have had or shall have each their proper Season The First is that of Marry'd Persons which was in Repute in the time of the Father that is under the Old Testament The Second is that of Clerks which has been in esteem in the time of Grace by the Son in this Age of the World The Third is the Order of the Monks which shall be glorify'd in time with a larger measure of Grace which shall be given by the Holy Ghost Three sorts of Doctrines answer to these Three States the Old Testament the New and the Eternal Gospel or the Gospel of the Holy Ghost Lastly They distinguish the whole Duration of the World into Three Ages The time of the Spirit of the Law of Moses which they attribute to the Father the time of the Spirit of Grace which they attribute to the Son and which has lasted 1260. Years and the time of a more Ample Grace and of unveil'd Truth which belongs to the Holy Ghost and of which Jesus Christ speaks in the Gospel when he saies When that Spirit of Truth shall come he will teach you all Truth In the First State Men liv'd according to the Flesh in the Second between Flesh and Spirit and in the Last which shall endure to the end of the World they shall live according to the Spirit The Consequence which they draw from this Fiction of Ternaries is That the Redemption of Jesus Christ has no more place and that the Sacraments are Abolish'd which the Joachites have almost the Impudence to Advance by asserting That all Types and Figures shall be Abolish'd at this time and that the Truth shall appear all naked without the Veil of Sacraments Maxims these are which ought to be Abominated by all Christians who have Read the Holy Fathers and who firmly believe that the Sacraments of the Church are visible Signs and Images of Invisible Grace under the Elements of one of which the Son of God abides as he has promised in his Church to the End of the World This Council adds That tho' this Doctrine had been Condemn'd a while ago by the Holy See in its Censure of the Book of The Eternal Gospel yet because several Persons maintain'd it under a pretence That the Books which serv'd as a Foundation to that Error had not been Examin'd nor Condemn'd viz. the Book of Concordances and the other Books of the Joachites which till then remain'd undiscuss'd because they lay conceal'd in the Hands of some Monks and began then to appear in the World and to Infatuate the Minds of many it Condemns and Disapproves of those Works and prohibits the making use of them under pain of Excommunication In the Year 1240 William Bishop of Paris having Conven'd all the Regent Doctors of the University
also Composed an History of the Patrons and Bishops of Aichstat published by Gretser and printed at Ingolstads in the Year 1617. Hugo Pratensis sive de Prato Florido Born at Pratum a Town near Florence a Dominican Hugo Pratensis Monk died in the Year 1322. He was one of the most famous Preachers of his time His Sunday-Sermons upon the Gospels and Epistles for the whole Year and upon the Festivals of the Saints have been printed at Lyons in 1528. and those of Lent at Venice in 1578. and 1584. 8 Joannes de Neapoli or John of Naples a Friar-Preacher flourished in the beginning of this John of Naples Age and died about the Year 1323. He taught some time at Paris and there are printed at Naples 42 Questions of Philosophy and Divinity which he explained at Paris His other Works which are a Commentary upon the Sentences his quodlibetical Questions and his Sermons are mentioned by Altamura in Bibl. Praedic but were never printed Petrus Aureolus a Native of Verberie upon Oise a Grey-Friar after he had taught Divinity Petrus Aureâ—lus for a time at Paris was made Archbishop of Aix in 1321. The Year of his Death is not known but some believe that Jacobus de Concos succeeded him the next Year and if that be true 't is not like that he lived ' long or we have the Comment of this Author upon the Four Books of the Sentences of which the First Book was printed at Rome in 1596. and the Three other with his Quodlibetical Questions in 1605. He also made an Abridgment of all the Bible according to the Literal Sense printed at Venice in 1507. and 1571. at Strasburg in 1514. at Paris in 1565. and 1585. This Author also hath some Sermons upon the Immaculate Conception printed at Tholouse in 1514. He Composed also several others upon the whole Year which are not yet made Publick no more than his Writings Intituled The Distinctions of the Rose and his Treatise of Poverty and the poor use of things which is said to be in MS. in the Monastery of the Grey-Friars at Seez He is commonly Sirnamed Doctor facundus The Eloquent Doctor Nicholas Triveth or Trivet the Son of Sir Thomas Trivet of Norfolk was brought up at London Nicholas Trivet among the Dominicans and entred into their Order He received the Drs. Cap at Oxford and went to Paris where he compleated his Studies Being returned to London he was made Prior of the Dominicans in that City where he died in 1328. being 70 years of Age in great Reputation for his Holiness F. Dacherius in the Eighth Tome of his Spicilegium has published a Chronicle of this Author from 1136. to 1307. In every Year he observes the Years of the Popes Emperors of the West Kings of France and England and relates the Accidents at large particularly those that related to the History of England and his own Order There is also another Work of this Author printed at Tholouse in 1488. and at Venice in 1489. which is a Commentary upon the Books of S. Austin De Civitate Dei Divers MS. Treatises of this Author are found in the Libraries in England and among others an History of the Acts of the Emperors Apostles and Kings in Magdalen-College Library at Oxford Cod. 138. A Commentary upon the Book of Boethius de Consolatione in the Publick Library at Cambridge Cod. 236. Flowers upon the Rule of S. Augustine in the Lumleian Library Cod. 291. and a Treatise upon the Mass in Merton College Library in Oxford Cod. 147. No. 1. and in the Archbishop of Canterbury's Library at Lambeth and elsewhere Augustinus Triumphus of Ancona an Hermite of the Order of St. Augustine flourished from the Augustinus Triumphus Year 1274. when he was present at the Council of Lyons to 1328. when he died at Naples April 2. in the 85th Year of his Age. He Composed a Summ concerning the Ecclesiastical Authority dedicated to Pope John XXII and printed at Augsburg in 1473. and at Rome 1479. and 1582. He first began a Book called Milleloquium out of the Writings of S. Augustine which was after finished by Bartholomew Urbinas Some attribute to him certain Commentaries upon the Lord's-Prayer the Angelical Salutation and the Magnificat printed at Rome in 1590. and 1592. which some impute to Steuchus de Eugubio But Trithemius makes mention of the last of these Commentaries in his Catalogue of the Works of Augustine of Ancona and of certain Commentaries of the same Author upon Ezekiel upon the New Testament upon the Four Books of the Sentences a Book of Quodlibetical Questions a Treatise of the Spirit against the Greeks a Work upon the entrance into the Land of Promise a Treatise of the X Strings and a Book of the Powers of the Soul Sermons upon all the Sundays in the Year and the Saints Days But we have none of these Works They are kept close in some Libraries viz. at Ancona and in the Vatican Albert of â—adua an Augustine Hermite the Scholar of Aegidius Romanus and a Dr. of Paris Albert of Padua died in that City in the Year 1323. or 1328. He Composed a Commentary upon the Books of the Sentences and others upon the Pentateuch Gospels and St. Paul's Epistles which are kept in MS. at Padua His Sermons only are printed at Paris in 1544. and 1550. and at Venice in 1584. and his Explication of the Gospels upon all the Sundays of the Year at Venice in 1476. Joannes Bassolis a Grey-Friar a Scholar of Scotus's commonly called Doctor Ordinatissimus Joannes Baâ—â—olis the most Orderly Doctor flourished about the Year 1420 and taught at Rheims and Mechlen He has a Comment upon the Four Books of the Sentences printed at Paris in 1517. where also some Miscellanies of his in Philosophy and Physick were also printed when he died is not known Jacobus de Lausanna a Monk of the Order of the Friars-Preachers a Dr. of Paris and after Jacobus de â—ausanna the Provincial of his Order is the Author of a great Work of Morality divided into Twelve Books and printed at Limoges in 1528. and of several Sermons which are also printed The time and quality of this Author are not very certain Some have written that he was a Licentiate at Paris in the Year 1317. others make him Bishop of Lausanna about 1320. but there is no certainty of it for it is more probable that he took his Name from Lausanna because he was Born in that City Henry de Carret a Grey-Friar made in the Year 1300. Bishop of Lucca by Boniface VIII Henry de Carret and driven from his Bishoprick in the Year 1326. by Lewis of Bavaria hath Composed a Treatise upon the Prophet Ezekiel which is in MS. in Mr. Colbert's Library Dominicus Grenerius a Doctor of Paris a Preaching-Friar Apostolick-Penitentiary was Dominicus Grenerius made Mr. of the Holy Palace by Pope John XXII in the Year 1326. and promoted the
Cistertian Monk in the Monastery of Alvastrâ where he died a little after Then she instituted the Order of S. Saviour and gave it a Rule as if she had received it from Jesus Christ himself She undertook to go into the Holy Land and after she had travelled there some Years she came to die at Rome July 23. 1373. She was canonized by Boniface IX in 1391. and her Canonization was confirmed by the Council of Constance This Saintess was famous for her Revelations which are reduced into Eight Books besides several which are added since to that Collection She wrote some Sermons One about the Excellency of the Virgin Mary dictated by an Angel and Four others which she assures us were revealed to her as her Rule was which she affirmed to be dictated to her by the Mouth of Jesus Christ. These Works are printed at Lubeck in 1492. at Nuremburg in 1521. at Rome in 1557. and 1628. at Antwerp in 1611. at Colen in 1628. and at Munick in 1680. At the same time flourished S. Katharine of Sienna who is not less famous for her Revelations S. Katharine of Sienna than S. Bridget She was Born in 1347. Vowed Virginity at Eight Years old and a little time after took the Habit of a Dominican She was very ingenious wrote very well and was very Charitable and Zealous She advised Gregory XI to return to Rome followed him thither remained after his Death under the Obedience of Urban VI. and died April 30. 1380. She was canonized by Pius II. in 1461. She wrote several Letters in Italian to the Pope to the N. B. The Revelations of S. Bridget and S. Katharine though admired by the Church of Rome are Enthusiastick Dreams and mere Dotages Cardinals Kings and Princes which are gathered into One Volume containing 364 Letters and are printed in Italian at Venice in 1506. 1548. and 1584. and translated into French at Paris in 1644. There are also Six Treatises of hers in form of a Dialogue Concerning the Providence of God printed at Ingolstadt in 1583. at Collen 1601. and at Venice in 1611. a Discourse upon the Annunciation of the Virgin and some others translated into Latin by Raymundus de Vineis a Dominican Monk of Câ—â—â—a her Confessor printed at Ingolstadt in 1583. and a Treatise translated or composed by the same Person Intituled The Divine Doctrine delivered by the Eternal Father speaking to the Spirit printed at Collen in 1553. MATTHAEUS FLORILEGUS a Benedictine Monk of Westminster flourished about 1377. He Matthew Florilegus Composed certain Annals from the beginning of the World to the Year 1307. which he Names The Flowers of History printed at London in 1567. and at Francfort in 1601. He Copies out Matthew Paris only in his First Part Ball says That he continued his Annals to the Year 1377. and Composed the Chronicles of the Monasteries of Westminster and S. Edmond's-Bury ALBERTUS de STRASBURG or de ARGENTINA made Ambassador by the Bishop of that City Albert de Strasburg to go to the Pope at Avignon made a Chronicle from the Empire of Rodolphus of Habsperg to the Death of Charles IV. i. e. from 1270. to the Year 1378. Cuspinian published a part of it printed at Basil in 1553. and in 1569. but Urstisius since has put it out entire in his Collection of German Historians printed at Francfort in 1585. Tom. 2. pag. 97. This Author also wrote the Life of Bartholdus de Bucheke Bishop of Strasburg and Spires from the Year 1328. to the Year 1353. published by Arstisius and printed by it self at Basil in 1553. and in 1566. JOANNES SCHADLAND a German of the Order of the Friars-Preachers first Bishop of Culme John Schadland in Poland then of Hildesheim and lastly as some say of Wormes died in 1377. He Composed a Treatise of the Estate of the Cardinals which is in MS. in Mr. Colbert's Library Cod. 289. He made that Work at the Desire of Petrus de Prato and began to Compose it when that Cardinal died He intitules it Culmensis because as he renders the reason the State of the Cardinals may be called Culmensis à Culmine i. e. from the top of Dignity and Virtue and the Cardinals may be called Culmenses from their sublimity of Virtue and the Writer was Culmensis Episcopus i. e. Bishop of Culmi He had been Inquisitor of the Faith in Germany as he says in several places He tells us in that Work That in that time he had burnt several Hereticks which asserted That the Church of Rome had lost the Keys of S. Peter since it possessed great Worldly Revenues That the Popes and Cardinals were Covetous Ambitious and Voluptuous to whom Jesus Christ had not committed the Church his Spouse but to the truly Poor full of Humility and Contemners of this World among whom the Church resides He also Composed a Treatise of the Dignity and State of Bishops NICHOLAS ORESMIUS or ORESME a Norman a Doctor of Divinity of the Faculty of Paris Nicholas Oresmius and of the School of Navarre of which he was made Governor in 1356. and chose by K. John Mr. for his Son who was after Charles V. Sirnamed the Wise. He was appointed Treasurer of the Holy Chapel in 1361. and afterwards Dean of the Chapter at Roan and then left his Government of Navarre He was sent in 1363. to Urban V. and made a Discourse before the Pope and his Cardinals in which he speaks boldly against the Irregularities of the Court of Rome This Book is printed in a Book put out by Fl. Illyricus Intituled A Catalogue of the Witnesses of the Truth and is published alone by Gesner in the Edition of Wittemberg in 1604. He also made another Discourse about the Change of Money in which he Declaims against those Princes that Coin Money which is not full Weight and snews that Princes have not a Power to change the Money when they please and set what Value they please upon it This Treatise is printed in Tom. IX of the Bibliotheca Patrum at Paris in 1589. and in the Twenty Sixth of the last Edition He translated the Bible into French by the Order of Charles V. and Composed several other Translations of Prophane Authors as Aristotle's Ethicks and Politicks some Parts of Tully and Petrarch's Book De Remediis utriusque fortunâ— There are several other Works of this Author in MS. in the Libraries of Navarre Mr. Colbert and others among which are 115 Sermons A Treatise of the Communication of Idioâ—… Of the Affirmation De omni in respect to Divinity Three Treatises against Judiciary Astrology The Art of Preaching A Treatise of Antichrist and his Ministers and the Signs which shall foreshew him A Writing against the Begging-Friars And several other Treatises of Philosophy of which we may see a Catalogue in the History of Navarre put out by Mr. Launoy Tom. II. p. 455 c. Oresmius was Bishop of Lifieux in 1377. and died Seven
Carthusians were Printed at Collen in the year 1608. CHAP. V. The History of the Greek Writers in the Fifteenth Century and of their Works THo' the Greek Empire was now in its Declension yet it still afforded a great many Inquisitive Men who applied themselves to the Study of Eloquence Philosophy and Divinity even till it was utterly ruind The Disputes they had with the Latins oblig'd them to study the Subjects about which they contested and to read their Ancient Writers but at the same time these Disputations made them negligent of other matters accustom'd their minds to excessive subtilty and inspir'd them with such a Spirit of Cavilling and Contention * as they could not easily shake off afterwards Those who liv'd in the Age whereof we are now speaking had still some remainder of good Learning but those who came after them did continually degenerate and at last sunk into that Ignorance not to say Stupidity in which we see them at this present And therefore the Writers whereof we shall now give an account may be look'd upon as the last good Authors among the Greeks Simeon Archbishop of Thessalonica Flourish'd at the beginning of this Century and render'd Simeon Arch-bishop of Thessalonica himself equally Famous for his Vertue and his Learning His principal Work is a Treatise of the Liturgy wherein he explains what belongs to Churches Ministers Sacerdotal Habits the Celebration of the Mass and the other Ceremonies of the Church which was publish'd by Father Goart in his Collection of the Greek Rituals He wrote also a Book against Heresies by way of Dialogue wherein he has Collected the passages of Scripture and the Fathers about Matters of Faith and the Sacraments of the Church which is to be found in Manuscript in the Libraries of the Vatican and the Emperor and out of which Father Morin has given us an Extract about the Sacrament of Penance at the end of his Book about Penance There are also many other Treatises in Manuscript of this Author in the Vatican Library of which Allatius has publish'd the following Titles viz. 85 Answers to the Questions of Gabriel of Pentapolis a Treatise of the Priesthood Dedicated to a Monk an Explication of the Creed another Exposition of the Creed wherein he shews whence the Articles were taken and against whom they were drawn up Twelve Articles which contain the whole Faith of Christians a Treatise against the Innovations of the Latins Simeon died in 1429. Joseph Briennius a Monk of Constantinople Flourish'd under the Empire of Manuel Paleologus Joseph Briennius a Greek Monk in the time of the Patriarch Joseph and discharg'd the Office of a Preacher He has left us 18 Discourses about the Trinity against the Doctrine of the Latins concerning the procession of the Holy Spirit which are to be found in Manuscript in the Vatican Library where Allatius who quotes them saw them He quotes also 2 Sermons of the same Author about a Future Judgment and Eternal Happiness He observes in one of these Discourses that he spoke it in the year 1420. after the Biâ—th of our Lord. Macarius Macres a Monk of Mount Athos Flourish'd about the same time He was sent by the Emperor John Paleologus with Mark Jagre into Italy to Pope Martin V. where he died Macarius Macres a Greek Monk January 7th in 1431. He wrote a Treatise about the Procession of the Holy Spirit against the Latins Demetrius Châ—ysoloras Flourish'd under the Empire of Manuel Paleologus who had a great Demetrius Chrysoloras respect for him He wrote against the Latins a Synoptical Discourse taken out of the Works of Nil of Thessalonica a Dialogue to shew that the Orthodox ought not to accuse others who are Orthodox and lastly a Dialogue against a Piece which Demetrius Cydonius wrote against Nil Cabasilas At the same time liv'd Macarius Archbishop of Ancyra who wrote a Treatise against the Latins at the end whereof he has added also Barlaam Acindynus and their Followers Macarius Archbishop of Ancyra Nicolas Sclengia Esaias a Monk At the same time also Nicolas Sclengia publish'd against the Latins a Collection of Authorities out of the Fathers about the Procession of the Holy Spirit which falling into the hands of a Monk of Cyprus call'd Esaias this Monk wrote a Letter to confute it address'd to Pope Nicolas wherein he undertakes to shew that Sclengia did mis-understand the passages of the Fathers which he alledges whereupon the latter wroâ—e a very sowre Answer to the Letter of Esaias Allatius who saw these Works in Manuscript relates a part of Esaias's Letter The Conferences of the Greeks and Latins at the Council of Florence discover'd the Judgment and Eloquence of the most able Men among the Greeks and gave occasion to many Books but some among them sincerely embrac'd the Union with the Latins and wrote afterwards in defence of it whereas on the contrary others remain'd in their former Sentiments and continu'd still to write against the Latins Among the latter the most considerable is * Marcus Eugenicus Arch-bishop of Ephesus Marcus Eugenicus who having for a long time profess'd to teach Eloquence was appointed Archbishop of Ephesus and made choice of to speak in behalf of the Greeks at the Conferences they were to have in the West with the Latins There he maintain'd their Cause with all the subtilty and vigour which they could desire and was almost the only Person who would not sign the Decree of Union and in fine the 1st who stood up and wrote against it after the Greeks who had been at Florence were return'd to Constantinople There are in the 13th Tome of the Councils 2 Circular Letters of his address'd to all Christians against the Council of Florence He wrote a Profession of Faith which is to be found in Manuscript in the Vatican Library as also a Treatise about the Procession of the Holy Spirit against the Latins a Letter to the Emperor John Paleologus and another Letter to George Scholarius against the Rites and Sacrifice of the Church of Rome There is also a Treatise to shew that Consecration is made not only by the words of our Lord but also by the Prayer and Blessing of the Priest which is Printed among the Liturgies There is in the Acts of the Council of Florence and in the History of Sguropulus a part of the Discourses which he spoke in this Council and there are in the King's Library some other Manuscript Works of the same Author as 2 Discourses of Purgatory spoken at Ferrara Answer to the Questions of the Cardinals and about the Consecration of the Body of Jesus Christ the Solution of two Questions propos'd by the Emperor and some Letters against the Latins Mark Eugenicus had a Brother nam'd John who came with him to the Council of Florence and John Eugenicus there adher'd to the same Party who also wrote a Piece against the Council of Florence out of which Allatius relates some
and before the death of Peter of Alexandria and before the Celebration of the Council of Constantinople that 's to say in the Year 381. There is one place in it where he seems to assert That Baptism given in the Name of one Person only of the Trinity is valid There are many Explications given of it which may be seen in the Note of the Benedictines upon this Passage The Treatise of the Incarnation is a Discourse which St. Ambrose spoke to refute the Objections which Two Arians Officers who belong'd to the Emperour Gratian had propos'd to him with much pride He engag'd to answer them the next day in his Sermon Paulinus informs us that these Two Officers having mounted up into their Chariot to come to this Sermon were thrown down headlong St. Ambrose who knew nothing of this Accident waited long enough for them and tho' they came not at all yet he did not fail to perform his promise But before he entred upon the Matter to give them yet longer time to come he begun his Discourse with the Explication of the Sacrifices of Cain and Abel Afterwards he applies to Hereticks the Curse which God pronounc'd against the Sacrifice of Cain and makes a Catalogue of the principal Heresies ending with the Apollinarians After this he proves against the Arians the Divinity of the Son and his Humanity against the Apollinarians and demonstrates against both the one and the other That there were in Jesus Christ Two perfect and compleat Natures the Divine Nature according to which he is equal to his Father and the Humane that is to say a real Body and an understanding Soul with the Properties of these Two Natures When St. Ambrose afterwards wrote down this Sermon he added the Answer to a Difficulty which the Arians propos'd to him after his Sermon viz. How it is possible that the Father who was not begotten should be of the same Nature with the Son who was begotten This is the Subject of this Treatise which he compos'd sometime before the Death of Gratian in 383 and after the Book of Faith which he wrote in 379 that 's to say about the Year 382. There is at the end of this Treatise a Passage of St. Ambrose about the Incarnation which is produced by Theodoret in his Second Dialogue as taken out of a Book Entituled An Explication of the Faith The Letters of St. Ambrose are plac'd in a new Order and divided into Two Classes The First contains those whose Time and Order could be found out The Second contains those whose Date is not certainly known The Letter of the Emperour Gratian to St. Ambrose is of a more ancient Date than the rest He wrote to this Holy Bishop after his Return from the East whither he had gone to assist his Uncle Valens He signifies to him how much he desired to have him near him and prays him to send him again that Book which he had given him before meaning the Two Books of the Faith and to add to them the Proofs of the Divinity of the Holy Spirit St. Ambrose in the Answer which he made to this Letter excuses himself for not coming to wait upon him when he return'd from the East and praises the Faith and Piety of this Emperour He promises Satisfaction to his Demands This Letter was written in 379 soon after the Return of Gratian. The Second is written to Constantius who was lately promoted to a Bishoprick He exhorts him to govern his Church well in the midst of Storms and Tempests He discourses to him very largely about the Instructions which he should give to his People He recommends to him the Church of Imola which was without a Bishop and prays him to visit it often till a Bishop were Ordain'd for it because as for himself he was so busy during the time of Lent that he could not go far from his own Church Lastly he admonishes him to take heed lest the Arians that came from Illyricum should spread their Error among the Faithful of his Country He adds that they ought to think of the Misery which had befaln them because of their Infidelity which discovers that the Arians were driven out of Illyricum by the Goths who entred into that Country after the Death of the Emperour Valens And therefore this Letter was written in the Lent of 379. The Two following Letters are address'd to Felix Bishop of Comum In the First St. Ambrose thanks him for the Mushrooms which he had sent him and complains that he had not yet come to see him In the Second he praises him and invites him to be present at the Dedication of the Church of St. Bassianus Bishop of Lodi If we may believe Ughellus the Author of Italia Sacra this Church was Consecrated in the Year 380 but that is very uncertain This Bassianus subscrib'd at the Council of Aquileia The 5th Letter to Siagrius Bishop of Verona concerns a Point of Discipline This Bishop had condemn'd a Virgin who was accus'd of having violated her Virginity to be examined by a Mid wife St. Ambrose nulls this Judgment in a Synod of Bishops Siagrius being offended with this Proceeding wrote to him that 't was to be fear'd the Inhabitants of Verona would complain of the Judgment which he had given St. Ambrose shows in this Letter that his Judgment was as Canonical as that of Siagrius was irregular He accuses this Bishop of being too hasty in giving this Judgment which was so disgraceful to a Virgin who had been consecrated by his Predecessor Zeno and who had always pass'd for a vertuous Maid This was so much the more unjust because there was neither Accuser nor Informer nor Witness against her She had been defam'd by none but a Club of Libertines unworthy of Credit whom she had driven away from her House And therefore this Judgment being against all Laws Ecclesiastical and Civil was void in form neither was it better as to the Matter because what it ordain'd was against good Manners against Modesty and Civility St. Ambrose represents to him that there are other ways to be assur'd of the good behaviour of a Virgin and that we must never proceed to these Extremities That oftentimes this way is not successful and leaves the Matter as uncertain as before That it was very dangerous to make the Reputation of a Virgin consecrated to God depend upon the Credit of a Woman who might easily be corrupted or deceiv'd That if these means might be us'd it was only to be us'd to Maid-servants who are more afraid of a Discovery than of Sinning but it ought never to be us'd for trying the Chastity of Virgins consecrated to God That in this particular Case 't was to no manner of purpose to use these Means because if it were true that this young Woman who was accuss'd had been with Child and put it to death after her being brought to Bed as was given out it had been impossible but this would have been
Chrysostom This Arsacius furiously persecuted S. Chrysostom's friends This Saint tarried not long at Nice but left it on the 13th of July to go to Cucusus the place of his Exile where he arrived in September He endured much by the way but was kindly received by Dioscorus Bishop of the place In the mean time Laws were published at Constantinople against those that adhered to S. Chrysostom Three of them are in the Theodosian Code The First of the First of September l. 16. tit 2. c. 3. It is against Foreign Clerks who kept Meetings in private places The Second of the Tenth of the same Month is tit 4. c. 5. of the same Book By this Law those are to be Fined who suffered their Slaves to go to private Meetings The Third in the same place c. 6. forbids all the Meetings of those that did not communicate with Arsacius Bishop of Constantinople Theophilus Bishop of Alexandria and Porphyrius who was chosen Bishop of Antioch in the place of Flavianus All these Laws are against them that took John's part and held private Meetings and refused to communicate with those Three Patriarchs About the latter end of that Year a shower of Hail of extraordinary bigness did much mischief in Constantinople and the Empress died soon after John's friends look'd upon both these accidents as Judgments from God for the injurious usage of S. Chrysostom The Patriarchs of the East having declared against S. Chrysostom he could expect no relief but from the Western Bishops and particularly from the See of Rome which had always been the refuge of Bishops that were unjustly persecuted in their own Country To prevent Pope Innocent Theophilus sent him a Letter by one of his Readers acquainting him with S. Chrysostom's deposition This being publickly known in Rome 〈◊〉 Deacon of Constantinople petition'd the Pope that he would suspend his Judgment till he were rightly informed of the matter Three days after came four Bishops sent by S. Chrysostom who delivered to the Pope a Letter from him imploring 〈◊〉 succour and that of the Bishops of the West with another Letter from Forty Bishops and the Clergy of Constantinople which declared That S. John Chrysostom was condemned unjustly and without being heard S. Innocent being persuaded that Theophilus had not proceeded regularly sent Letters of Communion to S. Chrysostom as well as to the Bishops that condemned him and declared that it was requisite to call an unexceptionable Council both of Eastern and Western Bishops Theophilus afterwards sent to Rome the Acts of the Council held against S. Chrysostom but this altered not the Pope's resolution who declared that he could not â—efuse Communion with S. Chrysostom before a new Council had condemned him Soon after Theoctâ—nus brought a Letter from Five and twenty Bishops signifying to the Pope that S. Chrysostom had been expelled out of Constantinople and sent into Exile the same was afterwards confirmed by another Letter of Fifteen Bishops brought by the Bishop of Apamea and by the Testimony of Palladius of Helenopolis who was forced to flâ—â— to Rome and by Letters from the Clergy of Constantinople which gave an Account of the Violences exercised against their Bishop and the whole Church of Constantinople The Pope moved with these things writ to S. Chrysostom and to his Clergy those Letters which are preserved by Sozomen in his History l. 8. c. 26. S. Chrysostom's friends every-where published these Letters and wrought so far with Innocent that he obtained of Honorius Emperor of the West a Letter to his Brother Arcadius in the behalf of S. Chrysostom by the which he requested of his Brother that a Council might be assembled at Thessalâ—nica where Theophilus should appear as one accused Three Bishops Two Presbyters and Two Deacons were deputed to carry this Letter with the Letters of several Western Bishops written in favour of S. Chrysostom But these Deputies were stopt at Athens by the Governour and sent by Sea with a Guard to Constantinople They were not permitted to enter into the Town but were convey'd to a Castle in Thrace where they were shut up A Counsellor of State called Patricius went thither to ask for the Letters they answered That their Order was not to deliver them to any but the Emperor and the Bishops to whom they were directed Patricius withdrawing after this Answer another Officer named Valerius was sent to take them by force The next day Money was proffered them to admit to their Communion Atticus who succeeded Arsacius in the See of Constantinople They refused it and demanded to be sent back When they could not be made to comply they were put into an old Vessel with Twenty Souldiers that carried them to Lampsacus where they shifted their Vessel and arrived at Oâ—ranto a Port of Calabria Twenty Days after their Embarquing and Four Months from their departure out of Italy This Deputation was dated in the Year 404. In the mean time S. Chrysostom being unhealthy in the place of his Exile was obliged often to shift his Quarters as appeareth by his 131st Letter But notwithstanding his banishment and infirmities he still sent Priests and Monks to preach the Gospel among the Goths and Persians and to take care of the Churches of Armenia and Phoenicia as appears by his 14th 123d 126th 203d 204th 206th and 207th Letters But his Enemies would not let him be quiet but persuaded the Emperour to send him further to Pityus a Town upon the Euxine Sea Immediately Souldiers were sent to convey him thither The usage which he endured and the fatigue of the Journey so weakned him that he fell sick of a violent Fever which carried him off in a few hours In the place where he died there was a Church of S. Basiliscus Martyr where he was buried the 4th of November 407 having been Three Years Three Months and Four and Twenty Days in banishment Aged Sixty Years and Ten Years Ordained Bishop of Constantinople After his Death the East and the West were divided for some time upon his account because those of the West reverenced his Memory and the others on the contrary look'd upon him as a condemn'd Bishop whose Name they refused to insert into the Diptychs That is to say in the Registers of those that were to be mentioned with Honour at the Celebration of the Eucharist One would have thought that the Emperour Arcadius his Death happening Five Months after should have removed the greatest obstacle which hindered the Bishops of the East from doing justice to the Memory of S. Chrysostom but Theophilus exercised his hatred against him even after his death He wrote against him a book full of Invectives and reproachfull Railings and prevented while he lived any honour to be done to the Memory of S. Chrysostom in the East When Theophilus was dead the Spirits of the Eastern Bishops began to relent and they began to be more favourable to the Memory of that Saint Alexander Successour to Porphyrius in the See of
Antioch was the First who in the Year 413 inserted the Name of S. Chrysostom into the Diptychs and who by that means was re-admitted to communicate with Pope Innocent Acacius of Beraea likewise received Letters of Communion from the Pope upon condition that he should not shew any hatred against S. Chrysostom afterwards About the Year 428. Attiâ—â—s Bishop of Constantinople inserted the Name of S. Chrysostom into the Diptychs and exhorted S. Cyril of Alexandriâ— to do the same This Bishop scrupled it at first But at last 〈◊〉 Isâ—odore Pelusiota persuaded him to do it Thus all the Churches did right to the Memory of S. Chrysostom and Peace 〈◊〉 â—estored The Number of S. Chrysostom's Works is 〈◊〉 great that the Ancient Criticks durst not pretend to make a Catalogue of them S. Isâ—odore and 〈◊〉 look'd upon it as almost impossible George and Nicephorus say that he composed above a Thousand Volumes Suidas and â—â—ssâ—â—dorus affirm that he wrote Commentaries upon the â—… From all which it is evident that how many soever of S. Chrysostom's Works are â—… they are fewer than they have been and so much the rather because among those that we have some are none of his though they bear his Name The 65 Homilies upon Genesis are the First of S Chrysostom's Commentaries of the Bible according to the Order of the sacred Books the Thirty two first were preached in Lent in the third Year of his being Bishop This Subject was â—â—terrupted by the Festivals for he was to preach upon the Passion of Jesus Christ. After Easter he undertook to expound the Acts of the Apostles and was near a Year about that Work Afterwards he betook himself to his former Task and finished his Exposition of Genesis in Thirty four Homilies These Homilies are Commentaries upon Genesis rather than Sermons And he applies himself particularly to explain the Text of Scripture literally The Examples of Vertues or Vices spoken of in the Text which he expounds are commonly the Subject of his Homilies The Style is plain and without those Figures and Ornaments which are to be found in his other Sermons The Nine Sermons of S. Chrysostom upon single passages of Genesis are more florid and contain more moral Thoughts The First is upon the first Words of Genesis In the Beginning God created the Heavens and the Earth in it he treats of Fasting and Alms-deeds The Second is upon these Words of the first Chapter v. 26. Let us make Man after our own Image There he gives the reason why Moses speaking of the Creation of Man uses the Expression God said Let us make whereas he said of the Creation of other things God said Let them be And there he shews wherein this Resemblance with God consists In the Third he makes some further Reflexions upon Man being like God and upon the Dominion given to him over other Creatures and there he answers the Question Why Beasts fall upon and kill Man and confesses that it is because Man by Sin has lost the Empire he had over them S. Austin quotes this Homily in his First Book against Julian and produces a passage out of it to prove Original sin In the Fourth the three kinds of servitude which Mankind is fallen into by sin are discoursed of which are the Subjection of the Wife to her Husband that of one Man to another and that of Subjects to their Princes He insists much upon this last and occasionally speaks of the Attention Men ought to give to Sermons In the Fifth he shews that those who live well purchase their Liberty and declaims against those that refuse to assist the Poor The Sixth Seventh and Eighth are concerning the Tree of Knowledge of Good and Evil. In the First he shews that Adam knew Good and Evil before he tasted the Fruit of that Tree In the Second he says that it is so called because Evil is more perfectly known after Commission there he also explains those Words of our Saviour to the good Thief This Day shalt thou be with me in Paradise The Third is about God's forbidding Man to eat of the Fruit of the Tree The Ninth is upon the Names of Abraham and Noah where he discourses of brotherly Correction The Tenth Homily upon Genesis in the English Edition is not genuine it has the same Preface with the Third Homily upon David and Saul it is written in a swelling Style and full of Metaphors and quite different from the first Part. The following Sermons are upon the History of Hannah Samuel's Mother in the first Book of Samuel but it treats of several Subjects The Preface to the First is upon the Fast of the last Lent and upon the Sermons which he had made since against the Gentiles and after Flavianus his return upon the Feasts of the Martyrs and against swearing After this he resumes the Subject of Providence which he was entred upon he demonstrates That it is God who gave unto Man the knowledge of the things which he ought to know That sickness and death have their use He takes notice that the Love which Parents have for their Children is an effect of Providence and that Mothers are not less concerned in the Education of their Children than Fathers And upon occasion of this last Reflection he relates the History of Hannah and he speaks of it in the following Sermon and thereupon he Discourses of Moderation of Modesty and the Reverence due to Priests and of Grace before and after Meat In the Third he speaks of the Obligation which lies upon Men to give their Children good Education In the Fourth upon the second Part of Hannah's Song he reproves those who neglect Divine Service to go to Plays and publick Shows and discourses of the usefulness of Prayer In the Fifth he shews their Errour who go to Church only upon great Festival Days He expounds the rest of Hannah's Hymns and he speaks of the Advantage of Wealth above Poverty These five Discourses were preached by S. Chrysostom in Antioch about Whitsuntide after Flavianus his Return In this last Sermon he mentions a Discourse upon the first Part of Hannah's Hymn not extant There are three Sermons about David and Saul In the first after a Declamation against those that frequent Plays to the neglect of Holy Worship and a Declaration that they should be excommunicated he treats of patience and forgiving of Enemies proposing for an Example David's Action who would not kill Saul though God had delivered him into his Hands In the second that Action is commended and preferred before all the other great Actions of that King He prosecutes the same Argument in the third Discourse where he also complains of those that were given to Plays He observes that it is as great an Act of Vertue to bear an Injury patiently as to give Alms. At the End of these there is another Sermon against Idleness which hath no relation to the Rest. The Homilies upon the Psalms are Commentaries rather
Church He Judges saith he like Pythagoras he Divides like Socrates he 〈◊〉 like Plâ—to â—e Puzâ—les like Aristâ—â—le he Delights like Aeschiâ—es he stirs up the Paâ—â—ions like Deâ—â—sthenes he Diverâ—s with a pleasing Variety like Hortensius he Embroils like Cethegus â—e Exâ—iteâ— like Curiâ— he Appeases like Fâ—bius he Feigns like Crassus he Dissembles like Caesâ—r â—e Advises like Cato he Disswades like Appius he Perswades like Cicero And if 〈◊〉 will coâ—pare him to the Fathers of the Church he Instructs like S. Jerom he overâ—hrâ—ws Eâ—â—o◠〈◊〉 Lactantius he maintains the Truth like S. Austin he Elevates himself like S. Hilary he speaks also as fluently and as intelligibly as S. Chrysostom he Reproves like S. Baâ—il he Comforts like S. Gregory Nazianzen he is Copious like Orosius and as Urgent â—s Rufinus he relates a Story as well as Eusebius he Excites as S. Eucherius he Stirs up like Paulinus he Holds up as S. Ambrose Altho' all these Commendations are excessive yet we must own that this Treatise of Mamertus is very well written and that he hath joined a great deal of Elegancy with his great Acuâ—eness and that he handles the most Metaphysical Questions with all the clearness and pleasaâ—â—ness possâ—ble Bâ—t that which is most worthy of Commendation in him is the fitness of his Arguments and subtlety of his Wit by which he hath discovered and explain'd such very abstruse Trâ—ths as most others have hardly so much as taken notice of Sidonius also commends a Poem of Mamertus's and gives it these praises It is says he Solid Witty Pleasant Lofty and far excelling all sorts of Verses of that Nature as well for the Elegancy of the Poetry as for the Truth of the History It is plainly the Hymn Of the Passiâ—n which begins with Pange Lingua Gloriosi of which he speaks as the following description of it sufficiently evidences He speaks as highly of it as possible and wonderfully eâ—â—olls its Beauty And indeed it is no marvel being an Oratour and Mamertus's special Friend The last of these Qualities taught him to spy out those Excellencies in Mamertus's Books which others would not perceive and the first gave him freedom and easiness to render them both Admirable and Credible to others No fitter Person could have been pitched upon to make his Epitaph so well hath he acquitted himself and hath not omitted any Epithete which could well be bestowed upon him as you may see Germani Decus Dolor Mamerti Miraâ—tum Unica Gemma Episcoporum Hoc dat Cespite membra Claudianus Triplex Bibliotheca quo Magistro Romana Attica Christiana fulsit Quaâ— tota Monachus virente in aevo Secreta bibit Institutione Orator Dialecticus Poeta Tractator Geometra Musicusque Doctus solvere vincla quaestionum Et Verbi gladio secare Sectas Si quae Catholicam fidem lacessunt The Honour and Grief of his Brother The Pearl of Bishops A Threefold Library Greek Latin and Christian. He hath joined Divinity with Prophane Sciences An Orator Logician Poet Writer Geometrician Musician Expert in resolving Difficulties opposing Heresies and in composing Hymns and Psalms in Honour of our Saviour Altho' he was but a Priest he performed the Office of a Bishop his Brother had the Honour but he had the Burden of a Bishoprick Thus much Friendship and a Poetick Faculty enabled Sidonius to speak of Mamertus his Friend who had certainly a large share of those Accomplishments which he attributes to him tho' it may be he possessed them not in so excellent a degree as he describes him We have also a Poem of his wherein he shews That Christian Poets ought to abandon Prophane Subjects and sing Sacred Histories and Holy Things PASTOR PASTOR the Bishop hath Composed a little Book in the form of a Creed which contains in Sentences all that a Christian ought to believe Among the Errors which he condemns Pastor without Naming the First Teachers of them he accurseth the Priscillianists with their Head It is Cum ipso Auctoris Nomine with the very Name of the Author I believe it should be Praetermisso Autoris Nomine The Author's Name being left out VOCONIUS VOconius as Gennadius calls him or Buconius according to Honorius and Trithemius Bishop of Castellanum a City of Mauritania has Written against the Enemies of the Church Jews Voconius Arians and other Hereticks He hath also composed an Excellent Work upon the Sacraments and other Religious Mysteries EUTROPIUS EUtropius the Priest hath written two Letters to two Sisters very Devout Servants of J. C. who had been disinherited by their Parents for their Love to Religion and Vowing a Single Eutropius Life in which he Comforts them for that loss These Letters are written with a great deal of Wit and Elegancy In them he makes use not only of Reasons but also Testimonies of Holy Scripture to comfort them This is what Gennadius says of this Author whom we must beware not to confound with Eutropius who has made the Abridgment of the Roman History This of whom we are speaking was the Scholar of Saint Austin EVAGRIUS THis Evagrius a distinct Person from Evagrius of Pontus is by Gennadius reckoned among the Ecclesiastical Writers of the V Age. He atrributes to him a Disputation between a Jew Evagrius named Simon and a Christian called Theophilus which was very well known in his time but is now lost TIMOTHEUS TImotheus the Bishop hath written a Book of the Nativity of our Lord according to the Flesh Timotheus which he believes to have happened on the Feast of Epiphany as Gennadius informs us Chapter 58. EUSTATHIUS THis Eustathius hath Translated Nine of St. Basil's Homilies upon the beginning of Genesis into Latin and Dedicated his Translation to his Sister Syncletica who was a Deaconess Cassiodorus Eustathius says That his Version equals the Original in Elegancy Sedulius commends this Syncletica in the Preface to his Book of Easter Junilius Cassidorus Bede and Sigibertus mention this Translation which is to be found among the Latin Works of St. Basil. THEODULUS THeodulus a Priest in Caelosyria is said to have Written many Works Gennadius tells us Chapter 91. That he had never seen but one of his Books which he Composed about the agreement Theodulus of the Scriptures of the Old and New Testament against those ancient Hereticks who observing a difference between the Commands and Ceremonies held That the God of the Old Testament was not the God of the New He shews That it was by a Dispensation of Providence that GOD had given to the Jews by Moses a Law incumbred with Ceremonies and Judicial Statutes and to us another by Jesus Christ made up of Sacred Mysteries and Promises of future Good things but for all this we must not look upon them as distinct that it was the same Spirit that dictated them and the same Author that established them and that the Old Law which brings Death being observed in the Literal Sense bestows