BARTHOLOMEW Bishop of Oxford flourish'd in the end of the Century ODO DE CHIRTON Flourish'd in the end of the Century JOHN A Carthusian Monk of des Portes flourish'd in the end of the Century STEPHEN DE CHAULMET A Carthusian of des Portes liv'd at the same time WILLAM LE PETIT A Regular Canon of Neutbrige or Neuburg flourish'd at the same time dy'd in 1208. GERVASE A Monk of Canterbury flourish'd in the end of the Century GONTHERIUS A Monk of St. Amand flourish'd in the end of the Century OLIVER of Colen Flourish'd in the end of the Century RADULPHUS DE DICETO Dean of St. Pauls at London flourish'd in the end of the Century GEFFREY or GAUTERIUS DE VINESAUF Flourish'd under the Popedom of Innocent III. in the very end of the Century GEORGE XIPYLIN Patriarch of Constantinople advanc'd to that Dignity A. D. 1193. dy'd in 1199. PETER of Poitiers Chancellor of the Church of Paris flourish'd A. D. 1170. dy'd in 1200. PETER of Blois Arch Deacon of Bath went to Sicily A. D. 1167. return'd to France a little while after passed into England and flourish'd there till the end of the Century SYLVESTER GIRALDUS Bishop of St. Davids flourish'd A. D. 1170. dy'd in the beginning of the following Century RICHARD Abbot of Mount-Cassin flourish'd in the end of this Century dy'd in the beginning of the following STEPHEN Bishop of Tournay become a Regular Canon A. D. 1165. was chosen Abbot of St. Genevieve in 1177. and Bishop of Tournay in 1192. THEODORUS BALSAMON Patriarch of Antioch flourish'd from the Year 1180. to 1203. ELIAS of Coxie Abbot of Dunes flourish'd in the end of the Century dy'd in 1203. SAXO GRAMMATICUS Provost of Roschild flourish'd at the same time dy'd in 1204. JOANNES CAMATERUS Patriarch of Constantinople advanc'd to that Dignity A. D. 1199 dy'd in 1206. ZACHARIAS Bishop of Chrysopolis is suppos'd to have liv'd in the XII Century ROGER DE HOVEDEN A Professor of Oxford flourish'd in the beginning of the following Century JAMES DE VITRY Cardinal flourish'd in the end of the Century dy'd in A. D. 1194. A TABLE OF THE WORKS OF THE Ecclesiastical Writers IN THE TWELFTH CENTURY S. BRUNO Founder of the Carthusian Order His Genuine Works still extant TWO Letters Spurious Works All the other Works that are attributed to him and which really belong to Bruno Bishop of Segni LEO Cardinal Deacon Manuscript Works Letters PETRUS THEUTBODUS A Genuine Work The History of the Crusade A nameless Italian Author His Genuine Works still extant Four Books of the History of the Crusade ROBERT a Monk of St. Remigius at Rheims A Genuine Work The History of the Crusade DOMNIZON a Priest A Genuine Work The Life of the Princess Mathilda RAINOLDUS of Semur Archbishop of Lyons A Genuine Work The Life of St. Hugh Abbot of Cluny BAUDRY Bishop of Noyon and Terouanne A Genuine Work A Chronicle of the Churches of Cambray and Arras SIGEBERT a Monk of Gemblours Genuine Works A Continuation of St. Jerom's Chronicle A Treatise of Ecclesiastical Writers A Letter written in the Name of the Clergy of Liege and Cambray The Lives of St. Sigebert St. Guibert and St. Maclou Works lost The Life of St. Therry or Theodoricus The History of the Passion of St. Lucy and her Defence with a Sermon in Commendation of this Saint The Passion of the Theban Martyrs in Verse And Apology for the Masses of Marry'd Priests An Answer to the Inhabitants of Trier concerning the four Ember-Weeks The Book of Ecclesiastes in Heroick Verse A Treatise of the Reformation of the Cycles ODO Bishop of Cambray His Genuine Works which we now have A Commentary on the Canon of the Mass. Three Books of Original Sin A Treatise in form of a Dialogue against a Jew concerning the the necessity of Incarnation and Grace of Jesus Christ. A Tract concerning the sin of Blasphemy against the Holy Ghost A Tract explaining the Harmony of the Four Evangelists A Sermon on the Parable in the Gospel of the unjust Steward YVES or YVO Bishop of Chartres Genuine Works Two Hundred and Eighty Nine Letters A Treatise call'd Pannormia Another call'd the Decree Supposititious Works Two Chronicles GISLEBERT or GILBERT CRISPIN Abbot of Westminster A Genuine Work still extant A Conference with a Jew concerning Religion Manuscript Works A Homily on the Book of Canticles A Discourse upon St. Jerom's Preface to the Bible A Treatise of Sins LEO of Marsi Cardinal Bishop of Ostia A Genuine Work A Chronicle of Mount-Cassin PETRUS ALPHONSUS a Spanish Jew Converted A Genuine Work A Dialogue concerning the Truth of the Christian Religion STEPHEN Abbot of St. James at Liege A Genuine Work The Life of St. Modoaldus PASCHAL II. Pope Genuine Works still in our Possession Letters Fragments of some other Letters Works lost Commentaries on the Books of the Holy Scripture and several other Treatises ANSCHERUS Abbot of St. Riquier A Genuine Work An Account of the Life and Miracles of St. Wilbrod THEOBALDUS a Clerk of the Church of Etampes Genuine Works Five Letters RADULPHUS or ARDENS Genuine Works Several Sermons NICETAS SEIDUS A Manuscript Work A Treatise against the Latinss concerning the Primacy of the Church of Rome of which there are some Fragments in Allatius HARIULPHUS a Monk of St. Riquier Genuine Works still extant A Chronicle of St. Riquier The Life of St. Arnold A Relation of the Miracles of St. Riquier The Life of St. Maldegilisilus HUGH Abbot of Flavigny A Genuine Work A Chronicle of Verdun ODO a Benedictin Monk of Ast. A Genuine Work A Commentary on the Book of Psalms RAIMOND D'AGILES a Canon of Puy A Genuine Work The History of the Crusade TURGOT a Monk of Durham A Genuine Work The History of the Church of Durham to the Year 1096. JOHN PYKE an English Writer The History of the English Saxon and Danish Kings that have Reign'd in England WALTER Arch-Deacon of Oxford A Translation of Geffrey of Monmonth's History of England EUTHYMIUS ZYGABENUS a Greek Monk Genuine Works Panoplia Dogmatica or a Treatise of the Orthodox Faith Commentaries on the Book of Psalms Canticles and the Gospels PHILIPPUS SOLITARIUS a Greek Monk A Genuine Work Dioptron or the Rule of the Christian Life UDASCHALCUS a Monk A Genuine Work A Relation of the Controversy between Herman Bishop of Augsburg and Egino Abbot of St. Ulrick GELASTUS II. Pope Genuine Works Seven Letters FLORENTUS BRAVO a Monk of Winchester Genuine Works still extant A Chronicle A Genealogy of the Kings of England WILLIAM DE CHAMPEAUX Bishop of Châlons Works lost A Book of Sentences Several other Treatises MARBODUS Bishop of Rennes Genuine Works Divers Poems Six Letters BRUNO Bishop of Segni Genuine Works Commentaries on the Pentateuch Books of Job Psalms Canticles and Apoealypse 145 Sermons A Treatise on the Song of Zacharias A Treatise of the Incarnation and Burial of Jesus Christ. A Tract concerning the use of unleavened Bread against the Greeks The Life of Pope Leo
IX A Treatise of the Corruption of the Age The Life of St. Peter of Anagnia Six Books of Moral Discourses attributed to St. Bruno Two Letters A Treatise of the Sacraments or Ceremonies of the Church CALIXTUS II. Pope Genuine Works still extant Thirty Six Letters Spurious Works Four Sermons on St. James GUIBERT Abbot of Nogent sous Coucy Genuine Works A Treatise of Preaching Ten Books of Moral Commentaries on the Book of Genesis Tropologia or an Explication of the Prophecies of Hosea and Amos and on the Lamentations of Jeremiah A Treatise against the Jews A Treatise of the Real Presence of the Body of JESUS CHRIST in the Eucharist A Treatise of the Encomiums of the Virgin Mary A Treatise of Virginity Three Books of the Relicks of Saints The History of the Crusades under the Title of Gesta Dei per Francos The Life of Guibert by himself A Sermon on the last Verse of the 7th Chapter of the Wisdom of Solomon Works lost Sentences taken out of the Gospels Commentaries on the other lesser Prophets Manuscripts ERNULPHUS or ARNULPHUS Bishop of Rochester Genuine Works still extant Two Letters GAUTERIUS Bishop of Maguelone A Genuine Work An Epistle serving instead of a Preface to Lietbert's Commentary on the Book of Psalms publish'd by him GEFFREY Abbot of Vendôme Genuine Works Five Letters A Treatise of the Body and Blood of JESUS CHRIST A Treatise of Elections against the Investitures Two other Treatises against the Investitures A Treatise of Dispensations A Discourse on the Qualities of the Church Explications of the Ark of the Testimony A Treatise of the Sacraments of Baptism Confirmation Extreme Unction of the Sick and the Lord's Supper A Treatise of the Reiteration of the Sacraments A Treatise to prove that Bishops ought not to exact any thing for Blessings and Consecrations A Rule for the Confessions of Monks A Discourse on the Three Virtues of Pastors A Dialogue between God and the Sinner Four Hymns Eleven Sermons HONORIUS II. Pope Genuine Works still extant Eleven Letters BAUDRY Bishop of Dol. Genuine Works The History of the Crusade A Memoire concerning the Monastery of Fecamp The Life of St. Hugh Archbishop of Rouen Other Lives of the Saints HILDEBERT Bishop of Mans and afterwards Archbishop of Tours Genuine Works Eighty Three Letters Nine other Letters publish'd by F. Dachery Two Discourses on the Nativity of our Lord. A Paraphrase in Verse on the Canon of the Mass. Two Sermons A Synodical Discourse The Life of Hugh Abbot of Cluny The Epitaph of Berengarius A Letter to Reginoldus A Preface to the Life of St. Radegonda A Work lost A Treatise of Virginity STEPHEN HARDING Abbot of Cisteaux Genuine Works still extant The Charter of Charity The small beginning of the Order of Cisteaux A Discourse on the Death of Albericus A Discourse Dedicated to St. Bernard PETRUS GROSOLANUS or CHRYSOLANUS A Genuine Work A Discourse before Alexis Comnenus EUSTRATIUS Archbishop of Nice Manuscript Works A Reply to Chrysolanus Some other Treatises STEPHEN Bishop of Autun A Genuine Work A Treatise of the Prayers and Ceremonies of the Mass. NICEPHORUS BRYENNIUS of Macedonia A Genuine Work still extant The Byzantine History from the Year 1057. to 1081. JOANNES ZONARUS Secretary of State to the Emperor of Constantinople Genuine Works Annals or an Ecclesiastical History Commentaries on the Canons A Discourse of Impurity A Canon of the Virgin Mary A Preface to the Poems of St. Gregory Nazienzen Fifty Six Letters Works lost An Explication of the Canons for the Festival of Easter Several Sermons A Poetical Work on the Procession of the Holy Ghost HONORIUS SOLITARIUS Professor of Scholastical Divinity in the Church of Autun Genuine Works A Treatise of the Lights of the Church or of the Ecclesiastical Writers A List of Hereticks A Chronological Table of the Popes The Pearl of the Soul or a Treatise of Divine Offices divided into Four Books A Treatise of the Image of the World in Three Books The Philosophy of the World A Treatise of Praedestination and Free Will Questions upon the Book of Proverbs and Ecclesiastes A Commentary on the Book of Canticles The Seal of the Virgin Mary Works lost An Illustration of the Church of the Doctrine of JESUS CHRIST and of Eternal Life The Mirror of the Church The Scandal against the Incontinence of Priests An Historical Summary A Treatise of the Eucharist A Treatise of Eternal Life The Ladder of Heaven Extracts out of St. Augustin's Works in form of a Dialogue A Treatise of the Pope and the Emperor Commentaries on the Books of Psalms and Canticles Certain Homilies on those Gospels that were not explain'd by St. Gregory The Key of Natural Philosophy The Nutriment of the Mind in the Festivals of our Lord and the Saints Several Letters A Spurious Work A Moral Commentary on the Book of Canticles NICOLAS a Monk of Soissons A Genuine Work still extant The Life of St. Godfrey AELNOTHUS a Monk of Canterbury A Genuine Work The History of the Life and Passion of Canutus King of Denmark THOMAS a Monk of Ely A Genuine Work An Account of the Life and Translation of St. Etheldrith S. NORBERT Founder of the Order of Premontré A Genuine Work A Moral Discourse in form of an Exhortation RUPERT Abbot of Duyts Genuine Works A Treatise of the Trinity and its Operations divided into Three Parts and containing Commentaries almost on the whole Bible Cammentaries on the XII lesser Prophets and on the Book of Canticles XIII Books of the Victory of the Word of God A Commentary on St. Matthew of the Glory of the Son of God Commentaries on the Gospel of St. John and o◠the Apocalypse A Treatise of the Glorification of the Trinity and of the Procession of the Holy Ghost A Treatise of the Divine Offices GUIGUE Prior of La Grande Chartreuse or the Great Charter-House Genuine Works still extant Statutes of the Carthusian Order The Life of St. Hugh Bishop of Grenoble Meditations A Treatise of the Contemplative Life or the Ladder of the Cloister Four Letters Works lost A Treatise of Truth and Peace kept in Manuscript in the Charter-House or Carthusian Monastery of Colen Some other Letters DROGO or DREUX Cardinal Bishop of Ostia Genuine Works A Sermon on the Passion of JESUS CHRIST A Treatise of the Creation and Redemption of the first Man A Tract on the Seven Gifts of the Holy Ghost A Treatise of the Divine Offices PETER of Leon Anti-pope under the Name of ANACLETUS II. Genuine Works XXXVIII Letters GEFFREY Bishop of Chartres A Genuine Work still extant A Letter to Stephen Bishop of Paris GEFFREY the Gross a Monk of Tiron A Genuine Work The Life of St. Bernard Abbot of Tiron PETER Library-Keeper of Mount Cassin Genuine Works A Treatise of Illustrious Personages of Mount-Cassin The Fourth Book of the Chronicle of Mount-Cassin A Treatise of the Roman Letters Works lost Semons 〈◊〉 of the Saints 〈◊〉 History of the Righteous Men of
maintain'd That all those who Preach'd without being Call'd by the Curates tho' Approv'd by the Pope were False Prophets He Replies That he never said this but only of those who had no Mission either from their Ordinaries or the Pope They Accus'd him likewise of having said That tho' the Priests Approv'd by the Bishop may Confess yet they may not Administer the Sacrament of Pennance He Replies That he had only said That none but those who have the Charge of Souls or who have receiv'd their Mission from them may Confer the Sacrament of Pennance They farther Accus'd him of having said That the Bishop in Collating a Curacy granted the Whole and retain'd the Whole He Replies That he had said That where a Bishop gives a Cure to a Priest the Priest has the immediate Jurisdiction thereof and that the Bishop has it mediante Presbytero tho' he might sometimes Exercise it immediately by himself and that the Priest discharges the Bishop non à toto sed à tanto Lastly he clear'd himself of the Charge laid against him That he had advanc'd a great many Propositions against the false Prophets of his Time who crept into Houses not only before Men of Learning but also before the Simple and Ignorant and when the Seculars and Regulars were at Variance He clear'd himself I say of this Charge by declaring That he had no Design of saying these things against the Order of the Dominicans nor against their Persons but only in General against all the false Prophers who crept into Houses That it was a very Scandalous thing for those Religious to say That they were pointed at by the Works of these false Prophets because they could not pretend any such thing if those Works did not in some measure appear in their Actions That tho' it might have been apply'd to them yet the Truth ought not to be silenc'd upon that Account and that the Scandal which they said would ensue thereon ought to be no hindrance for Publishing the Truth That moreover with respect to the Book which they said had been Condemn'd by the Pope and of which they made him the Author it was Compos'd by the Doctors of Divinity and in Justification of the University of Paris to satisfy the Prelates of the Gallican Church who being admonish'd to beware of the Perils which should happen in the Last Times had desir'd that a Collection should be made of the Passages of Scripture wherein those Perils were denoted that he had set upon this Work jointly with several other Doctors and reduc'd those Passages under different Heads That it had been Alter'd Five times and that it was the Third Edition which had been Disapprov'd by the Cardinals which had been Corrected in the Two next That the Pope had only Disapprov'd of the Form of the Composure that he was perswaded that if he had seen the Fourth and Fifth Editions he would never have Condemn'd them And that Lastly in the beginning of â—ach Edition they submitted the Work to the Correction of the Church the Pope and the other Prelates That the Authors had Corrected it themselves and had no Design of maintaining the things which the Pope had Condemn'd The largest Collection of William of Saint Amour on this Subject is that which he made during his Exile and which he sent to Pope Clement IV. It is divided into Five Parts In the First he Examines who those false Prophets are of whom he speaks and shews how dangerous they are to the Church in general In particular he shews in this Part That the Honour Jurisdiction Order and Peace of the Church consist chiefly in maintaining the Rights of the Ordinaries so that there be but one Bishop in a Diocess one Arch-Deacon in an Arch-Deaconry and one Curate in a Parish That 't is true that in Cases of Necessity one may have recourse to extraordinary Supplies and that the Pope who is the Superior of Bishops and the Ordinary of Ordinaries may upon Lawful Occasions send into several Churches Persons to Preach the Gospel and to Preside over others But that if he gave to a great many Persons a General Commission of Preaching and Administring the Sacrament of Pennance it was not probable that by this General Grant he would give them Liberty of Exercising those Functions in all Churches without asking leave of the Prelates and even in Defiance of them That this would be to overthrow the Order of the Church to disturb its Peace and subvert its Laws As to the Maintenance of those Preachers he owns That he who Preaches has a Right to receive of those to whom he Preaches the Gospel wherewithal to Live but he says That the Ordinaries that is the Bishops and Curates have a Right to take what is necessary for them as the Reward of their Labour That those who are Delegated by the Pope may likewise receive their Subsistence from those to whom they are sent but that those who are sent by the Bishops or by the other Prelates who have settled Revenues for the Cure of Souls ought to be maintain'd by those who send them That moreover it is not probable That the Pope intended to send an infinite number of Preachers who should be a Charge to the People and the rather because Preaching and Administration of the Sacraments is forbidden to the Monks by the Canons and reserv'd to the Prelates That the General Licence which the Pope Grants to an infinite Number of Regulars of whom he has no knowledge can signify no more than to render them capable of Preaching and Administring the Sacraments when they shall be Invited and Employed by the Ordinaries in Case of Necessity In the Second Part he Treats of the Idleness and Begging of those New Apostles He maintains That it is not Lawful for Persons in Health who can get their Living by their Labour to live Idle and to Beg. He owns that Ecclesiastical Employments dispense Men from Working with their Hands but he particularizes several sorts of Spiritual Employments Those of Prelates and Curates who have a Right of Receiving their Subsistence of those who are under their Care Those of the Monks in their Churches and Monasteries who ought to Live of their Revenues and for whom the Bishop in case they have not enough may provide Those of Persons who study to render themselves Serviceable to the Church such as Secular Students who ought to be assisted and may require it in case they are not provided for That Persons who are strong and in a Condition of getting their Living by their Work do Sin so long as they are Idle and that Begging engages them in such Circumstances as render them in danger of their Salvation That the Monks and Regular Clerks who attend at Prayers Preaching and Study are not thereby excus'd from Working with their Hands and have no Right to Beg That Jesus Christ and his Apostles did never Beg. He speaks likewise by the way against the Monks being familiar
Lavaur 1368 A Collection of Ecclesiastical Rules in 133 Articles The Council of Narbonne 1374 Twenty Canons The Council of London 1382 Acts and Judgment of this Council The Council of Saltzburg 1386 Seventeen Constitutions The Council of Palenza 1388 Seven Chapters The Council of London 1391 A Rule about Ecclesiastical Discipline The Council of London 1396 The Condemnation of Wickliff's Doctrines An Assembly of the Clergy of France 1398 Acts. An Assembly at Paris 1403 Acts. An Assembly at Paris 1406 Acts. An Assembly at Paris 1408 Acts. An Assembly of the Cardinals at Pisa 1408 An Act of Appeal an Appointment of a Council and the Citation of the Two Popes A TABLE of the WORKS of the Ecclesiastical Writers of the Fourteenth Century disposed according to the Subjects they Treat of Works about the Truth of the Christian Religion against the Jews THE Defence of the Christian Religion against the Jews by William Porcher A Dispute against the Jews and a Treatise against a Jew by Nicholas de Lyra. A Dialogue between a Jew and a Christian by Andronicus The Treatises of Cantacuzenus against the Saracens and Mahometans Treatises of Controversy between the Greeks and Latins about the Procession of the Holy Ghost and the Pope's Supremacy A Treatise of the Procession of the Holy Ghost against the Latins by Planudes A Treatise of Nilus Cabasilas of the Causes of the Division of the Greeks and Latins A Treatise of the same Author of the Pope's Supremacy A Treatise of the Pope's Supremacy A Treatise of the Procession of the Holy Ghost against the Latins A Discourse of the Union of the two Churches Five Letters for the Latins By Barlaam Palamas's Treatises against the Latins A Treatise of Manuel Calecas for the Doctrine of the Latins about the Procession of the Holy Ghost A Discourse of Demetrius Cydonius about the Union of the Greeks and Latins A Treatise of the same Author about the Procession of the Holy Ghost for the Latins Treatises of the Greeks about the Contest of the Palamites Two Books of the Essence and Operation of God by Acindynus A Poem in Iambick Verse against the Palamites by the same Author Treatises and a Discourse of Palamas against the Barlaamites and to Explain his own Opinion The Errors of the Palamires by Cyparissiota A Material Exposition of what Divines assert of God by the same Author A Treatise of Essence and Operation against the Palamites by Manuel Calecas A Treatise of the Execrable Doctrines of Palamas by Demetrius Cydonius Commentaries upon the Four Books of the Sentences of P. Lombard Bishop of Paris Andrew of New-Castle upon the First Book John Duns Sirnam'd Scotus Aegidius Romanus upon the Books of the Sentences Antonius Andreas a Scholar of Scotus Harvaeus Natalis Petrus Aureolus Joannes Bassolis Ockam's Questions upon the Sentences His Commentary upon One Book of the Sentences The Commentary of Franciscus Mayronius The Commentary of Durandus de S. Porciano Questions upon the Sentences by William Rubion A Commentary upon the Sentences by Henry de Urimaria The Commentary Lectures and Questions of John Canon The Commentary of Peter de Palude upon the 3d. and 4th Book of the Sentences A Commentary and Questions of John Bacon The Commentary of Robert Holkott A Commentary upon the Master of the Sentences by Tho. Strasburg A Commentary upon the 1st and 2d Books of the Sentences by Gregory of Ariminum with Additions A Commentary upon the Sentences by Adam Goddam Alphonsus Vargas's Commentary upon the 1st Book of the Sentences A Commentary upon the Sentences by Marsilius D' Inghen Quodlibetical Questions By Scotus John of Naples Ockam Harvaeus Natalis Aureolus John Bacon Other Works of Divinity Pantheologia or a Theological Dictionary by Rainerius of Pisa. A Summ of Heresy by Guy de Perpignan A Summ of Divinity by Alvarus Pelagius A Dialogue of the Seven Sacraments by Gul. Parisiensis John of Paris's Treatise upon the Eucharist Scotus's Works A Defence of S. Thomas's Works against La Mare by Aegidius Romanus Other Treatises of the same Author of which see the Titles p. 54. A Treatise of Antonius Andreas upon the Principles of Gilbertus Porretanus Sermons and Bulls of John XXII and Benedict XII about the Beatifick Vision Ockam's Centiloquium A Treatise of the Sacrament of the Altar by the same Author A Treatise of the Beatifick Vision by Benedict XII Divers Treatises of Franciscus Mayronius A Treatise about the Imputation of Sin and others by Robert Holkot A Treatise of Thomas Bradwardin Of the Cause of God upon Liberty Grace Predestination and the Knowledge of God The Summary of Richardus Armachanus against the Armenians A Treatise of William Wilford against the Followers of Wickliff Works about Church-Discipline The Letters of Boniface VIII concerning the Difference between himself and Philip the Fair King of France and others in the Register of Bulls and Annalists A Treatise of Jacobus Cajetanus of the Jubilee of an Hundred Years The Letters of Benedict about the Affair of Boniface The Letters of Clement V. about the Affair of Boniface and the Templars The Clementines by the same Author Other Letters and Bulls by the same Author A Treatise of the manner of Celebrating a General Council by William Durant Synodal Decrees by Nicholas Gelant and William le Maire Bishops of Anger 's A Treatise of the Exemptions and Privileges of Monks by Jacobus de Termes Abbot of Charlieu The Apology of Ptolemaeus Lucensis for the Preaching Friers The Extravagantes of John XXII Other Letters and Constiutions of John XXII against Lewis of Bavaria and the Grey Friers about the Poverty of Jesus Christ. A Treatise of Alvarus Pelagius of the Complaint of the Church A Treatise of Ockam against John XXII and others about Poverty the Beatifick Vision and Church-Power Treatises of the Divorce of Margaret Dutchess of Carinthia Marry'd to the King of Bohemia by Ockam and Marsilius Patavinus Three Writings of Michael Caesena against John XXII A Treatise of the Poverty of Jesus Christ by Benedict XII Synodal Statutes by Guy de Terrena Bishop of Perpignan Treatises of Franciscus Mayronius A Summary of Cases by Astesanus A Treatise of the Administration of the Sacrament of the Altar by Nicholas de Lyra. An Instruction for Curates and a Treatise of the manner of Celebrating the Mass by Guy de Montrocher Some Letters of Petrarch The Defence of the Curates against the Mendicant Friers By Richard Arch-Bishop of Armagh The Answer of John Conway to the Defence of Curates by the same Richard An Exposition of the Liturgy by Cabasilas A Treatise against Usury by the same Author A Discourse of Nicholas Oresmius before Pope Urban V. against the Irregularities of the Court of Rome A Discourse upon the Change of Money by the same Author The Apple of the Eye For the Instruction of Priests by John de Burgo A Directory for Inquisitors by Nicholas Eymericus Letters of the same Author A Treatise of the Observation of the Canons or the Divine
endeavoured to write the Life of those Authors of whom I have Occasion to speak chiefly taking notice of those Circumstances that concern their Writings and may serve either to illustrate them or to make the Order Subject and Occasion of them known For nothing is of more Use to make us understand the meaning of any Author than the knowing when and with what Temper he wrote what Hereticks he opposed what Opinion he designed to establish and lastly what Condition he was in at that Time A Bishop for Example writes otherwise than a Lay-Man an African otherwise than an Asiatick and a Man under Persecution talks in a different manner from one that is at ease An Author that attacks the Heresie of his own Time and besides has personal Contests with his Adversaries expresses himself in another strain than a Man that writes against an Heresie that is extinct and who has no other share in the Quarrel or no other Motive of Writing than to defend the Truth In a word we speak and we write generally according to the different Motions and Passions with which we are agitated the Objects that most forcibly strike us represent themselves in a lively manner to our Imaginations and by that means determine our Tongues and Pens to that side After Tertulian was provoked against the Church he never wrote one single Book wherein he does not fall upon it and bring in the Paraclete of Montanus St. Cyprian making it his Business to support his own Authority and the Discipline of the Church against those that attacked both speaks always of the Unity of the Church and of Publick Pennance Origen who was full of the Platonick Philosophy considers all the Principles of Christianity as they have a Relation to Plato's Doctrine St. Athanasius a sworn Enemy of the Arians never took Pen in hand but he fell upon them St. Austin having the Donatists and Pelagians always in View in all his Writings and even in his Homilies talks perpetually of the Church and of Grace 'T is the same with all the rest and if we examine the Matter narrowly we shall find that all Men are made after the same sort and agree as to this particular We commonly know by a Man's Discourse what Books he reads what Sciences he studies what Religion he is of what Profession he follows whether his Circumstances in the World are happy or not and whether he is well or ill received by great Men so difficult a Matter is it to conceal our own Opinions when they have once made a deep Impression within We offer a Violence to our selves when we attempt to conceal them for any time and sooner or later they escape from us notwithstanding all our Endeavours to the contrary And this shows what a considerable Advantage it is to us towards the better Understanding of any Author to be perfectly instructed in the History of his Life and to know what Country he was of in what Times he lived what was his Profession his Genius and Inclination what Hereticks he opposed and what Interests he had to manage This very same Reason likewise makes us sensible that it is not sufficient to know in general the Age wherein any Author wrote but that we must also if it is possible find out the exact Time and Year in which he wrote every Treatise and so observe the Order and Series of his Works for besides that a Man writes otherwise when he is Young than when he is well in Years it is a certain Truth that the several Changes that happen every day in the Course of worldly Affairs and to every Person in particular often make Men alter their Stile Tertullian when he was engaged in the Sect of the Montanists opposes what he had formerly established St. Cyprian speaks of the Reconciliation of Penitents according to the different Circumstances of the Times he lived in St. Austin when he writes against the Pelagians speaks otherwise of God's Grace and of Free-Will than he used to do before St. Athanasius when he was under Persecution wrote more violently than when he enjoy'd Tranquility In a word since nothing is so changeable as the Mind of Man and since every Accident that influences it is under continual Motion it must necessarily follow that an Author will write differently in different Times It is therefore of infinite Use to observe as we have done the Chronology of any Writer's Works if we can discover it either by Reasoning or by Conjecture and this was more easily done in Polemical Discourses than Treatises of Morality The Characters that help us to know the Time and Order of their Works are 1. The Years of the Emperors the Names of Consuls or lastly the Years when any particular Epocha's begin as we find them any where set down 2. The Names of Persons that are mentioned there 3. The Citations of the Works of other Authors or of the Author himself 4. Conjectures drawn from the Stile the Matters that are treated of and the manner wherein they are delivered I do not explain these Characters because they are so easie to be understood and because they may be so often discovered by an infinite Number of Examples in the Book it self A Catalogue of the Works of these Authors was absolutely necessary Sometimes I made it separately and sometimes as I had occasion to discourse of them in a Chronological Order This Catalogue as well comprehends the Books that we have at present as those that are lost whose Titles have been preserved by the Ancients but this has not been observed in the ordinary Catalogues where they content themselves with setting down those Books only that are to be found in the Editions we now have I have not suffered even those Authors to escape me of whom we have not any entire Discourse remaining I have made a Catalogue of their Treatises where I cou'd be fully informed of them by any of the Ancients and I have taken Care to preserve the Fragments of some Writers that are still remaining and to acquaint the Reader in what Authors and in what Places they are to be found I have referred what I have to say of the Rules of Criticism to the End of the Preface where I shall examine them more particularly One would imagine that a Summary or Abridgment of these Books would prove a long Work and swell the Volume to a mighty great Bulk yet I have reduced it into very narrow Bounds and have suffered nothing that was of considerable Moment to escape me I have contrived to make it as little troublesom and tedious as was possible by not always confining my self to the Formality of an exact Method and without making a scrupulous Analysis of their Propositions and Reasonings I contented my self with delivering the Arguments of their Books in a few Words When I met with any considerable things either for Doctrine Morality or Discipline I carefully took notice of them and I have also drawn out of several
and we shall be so far from censuring it with the modern Criticks that we shall admire it as much as the Ancients did Object 12. S. Paul doth not mention the Ephesians in all his Epistles as it is affirmed by the Author of the Epistle to the Ephesians Therefore c. Ans. He doth not say that S. Paul mentioned the Ephesians in all his Epistles but throughout the whole Epistle that he wrote to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and composed altogether for their use Object 13. He declares that he saw Jesus Christ which S. Chrysostom says is not true Ans. The passage which is meant by them signifies only that he knew and believed the real Incarnation of Jesus Christ. And after all it was not impossible for S. Ignatius to have seen our Saviour Object 14. He gives an account of the Errors of certain Hereticks that abstained from the Eucharist now there were not any such says M. Daillé in the time of S. Ignatius but afterwards when these Epistles were counterfeited Ans. Who hath informed him that there were no such at the time when these Epistles were forged and none before These Hereticks are the Docetae who believed that Jesus Christ suffered only in appearance whose Heresie was very ancient Object 15. He affirms that the Romans might easily have delivered him from his Persecutor why then did they not do it Ans. He doth not declare that they were absolutely able to deliver him but only that he was ready to undergo Martydom if they did not prevent it that they might easily do whatever they thought fit that is use their endeavours to rescue him from Death but for his part he could not find a better opportunity of suffering for Jesus Christ. Object 16. He promiseth to send a Book to the Ephesians but how could he do it when he was going to be put to Death Ans. His meaning is That he would write a second Letter to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a second small Volâ—… upon two Condâ—… First 〈◊〉 God should 〈◊〉 aâ—d Secondly in case the 〈◊〉 should want it He â—…ght well hope to write another having had the liberty to write the former 〈…〉 they too much Aâ—â—ogance and 〈◊〉 in these Epistles the 〈…〉 the knowledge of Celestiâ—â— things Se multa sapere in Deo and that he knew the 〈…〉 and Stations of the Angelâ— Ans. All this might be 〈◊〉 by an ancient Bishop that had acquired the Reputation of S. Ig 〈◊〉 all the Chrisâ—… might likewise boast that they were endued with the knowledge of Celeâ—…al Things and 〈◊〉 especially Bishops S. Igâ—â—tius immediately adds after the Words cited in the Objection 〈◊〉 knowledge I have I 〈◊〉 â—ot pâ—â—â—ed up but I measure my self He says nothing of Angels 〈◊〉 〈◊〉 had been said before by S. Paul Object 18. What reason is there that S. Ignatius should be sent to Rome to be exposed to wild Beasts in the Amphitheatre of that City as if Persons condemned to this sort of Punishment were not executed in all the great Towns where Shews were exhibited Why must he be brought thither by â—ea and Land a way so far about Ans. If we may believe the History of the Martyrdom of S. Ignatius he was sent to Rome by the express Command of the Emperor However if this were not true it is ordained by the Law 〈…〉 〈◊〉 Criminâ—… condemned to be toâ—â— in pieces by wild Beasts should be conveyed to Rome 〈◊〉 the Emperor's Permission which ought to be understood of considerable Malefactors such were the Ring-leaders of Factions and the Bishops among the Christians especially so famous a Bishop as that of Antioch The way through which he was conducted thither was the ordinary Road for to come to Rome out of Syria it is necessary to go to Smyrna or to Ephesius aâ—…eward to cross the Hellespâ—nt and so to Brâ—ndâ—sium and from thence to Rome Object 19. The last Objection which is the cause why all the others were made is taken from the different Orders of Bishops and Priests who are often distinguished in the Epistles that are attributed to S. Ignatius It is supposed that this distinction was not made untill the third Age of the Church from whence it is concluded that these Epistles are none of his Ans This Supposition being false the whole Objection must consequently fall of it self and tho we had no other Prooâ—s of the distincton of Bishops and Priests in the second Century than the Epistles of S. 〈◊〉 yeâ— we ought not to doubt thereof and instead of inferring from thence that these Letters are Counterâ—elt it may well be concluded on the contrary that the different Orders of Biâ—hops and Priests were established in S. Ignatius's time since they are found in the Epâ—…es that have been acknowledged by all the antient Writers as certainly belonging to him But there are many other Testimonies which make it appear that there was a distinction between Bishops and Priests even in the second Age of the Church Hegesippus for Example gives us a Catalogue of the Bishops of Jerusalem can this be said to be a List of the Priests of that City 〈◊〉 hath made another of the ancient Bishops of Asia and Eusebius hath compiled that of the principal Cities throughout the whole World since the time of Jesus Christ Therefore there must of necessity have been always in the Church Persons called Bishops who presided over Churches and Priests The Martrys of Lyâ—ns style Pothinus Bishop and S. Irenaeus Priest The anonymous Author cited by Eusebius against the Cataphrygians distinguishes Priests from Bishops And there are infinite numbers of Testimonies and Arguments by which it may be proved that there was some difference made between Priests and Bishops even in the second Century but we shall insist no longer on this Subject And I am afraid that I have already tired the Reader 's patience in refuâ—ing all the Objections that have been alledged against the Epistles of S. Ignatius but I judged it necessary for the confirmation of their Authority It remains only for the conclusion of our Critical Enquiries concerning these Epistles to give some account of that to S. Polycarp I know not what reason Usher might have to reject it since it plainly belongs to the number of the Seven that are mentioned by Eusebius who clearly distinguisheth it from that which was written to the Inhabitants of Smyrna S. Jerom follows Eusebius in this particular Et propriâ— says he ad Polycarpum It is true indeed that here he cites a Passage of the Epistle to the Smyrneans as appertaining to that of S. Polycarp but this may only be an Error as to matter of Fact and it very frequently happens that in Citations one Work is taken for another A notable mark of the Truth of this Epistle is that in the Manuscript of Florence it is found to be different from the Vulgar Edition as well as the six others that are esteemed Authentick whereas all the rest which are
of Baptism and the Lord's Supper The second Apology whereof some few Sentences are lost doth not comprehend such variety of Matter as being properly a Complaint or Remonstrance directed to the Emperor the Senate and all the People of Rome concerning the Injuries that were unjustly offered to the Christians In this last Apology he describes the Snares that were laid for him by a certain Cynick Philosopher named Crescens whom he had convinced of Ignorance and Debauchery I expect says he that those that falsly call themselves Philosophers should lie in wait for me and should cause me to be bound with Chains perhaps through the Instigation of this ignorant Crescens who delights more in vain Glory than in the Truth This really happened just as he foretold for not long after Tatian g As is observed by â—atian In Lib. contr Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He procured that Justin should be condemned to death as if to dye were the greatest of all evils the Disciple of Justin observes this Crescens caused him to be Condemned to Death in the Sixth year of the Reign of Marcus Antoninus the Philosopher h In the sixth year of the Reign of Marcus Antoninus the Philosopher The Author of the Alexandrian Chronicle sets the death of S. Justin down in this year and we have noâ— any certainer proof in the year 166. It is not certainly known what kind of Punishment was inflicted on him unless we stand by the Accounts which are given us in the Menelogiâ—m i To the Menologium In Menolog Kâ—lend Jâ—nii of the Greeks or the Acts of his Martyrdom k Or to the Acts of his Martyrdom These Acts are very plain and contain the Replies of S. Justin and of six other Companions of his Martyrdom which are very generous and pathetical which makes me think that they are ancient related by Metaphrastes which seem to be very ancient wherein it is declared that he was beheaded by the command of Rusticus the Prefect oâ— Governour of the City of Rome under whom Epiphanius l S. Epiphanius It ought to be observed that S. Epiphanius is deceived in referring the Martyrdom of S. Justin to the Reign of the Emperor Adrian but he is not mistaken as to the name of Rusticus who lived in the time of Marcus Antoninus and was much esteemed by him likewise affirms that S. Justin suffered Martyrdom Besides these two Apologies there are several other Books of this ancient Father as his excellent Dialogue againg Trypâ—â—◠〈◊〉 Jew which was Composed by him after his first Apology since he expresly assures us therein that he had informed the Emperor in a particular Writing that some Samaritans were led away with the Impostures of Sâ—… 〈◊〉 m Pag. 342. which passage is in his Apology dedicated to the Emperor 〈◊〉 from whence it follows that it was written before this Dialogue Eusebius says that this Conference was holden at Ephesus but whether S. Justin ever had any Discourse with Tryphon or whether he only feigned it as Blato Cicero and many others have done this Book is very considerable This Author proves against the Jews by an infinite Number of passages taken from the Old Testament that Jesus Christ is the Messiah and the Word who first appeared unto the Patriarchs and afterward condescended so far as to be made Man and to be born of the Virgin Mary for our Salvation Of all the Writings of this ancient Martyr cited by Eusebius these only that we have new mentioned remain entire to which may be added a Fragment of his Treatise of Monarchy wherein says Eusebius he demonstrated the Unity of one God not only by the Authority of the Holy Scriptures but also by the Testimony of profane Authors the first part of this Work is lost but I am persuaded that there is no reason to doubt but that the Tract which is at present Entituled Of Monarchy is the Second part thereof and so much the rather because it begins after this manner n It begins after this manner Pag. 103. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having already produced Divine Authority I shall also make use of humane Allegations from whence it evidently appears that this Book which we now have is the Second part of that mentioned by Eusebius We might likewise attribute to S. Justin two Orations which are prefixed at the beginning of his Works wherein he exhorts the Gentiles to embrace the Christian Religion in shewing the absurdity and novelty of that of the Paâ—ans and the Truth and Antiquity of ours These two Discourses are undoubtedly ancient and tho' they are not quoted by Eusebius and the style of them seems to be a little different from that of S. Justin yet we may affirm them to have been written by him without any injury to his Reputation The same Judgment may likewise be given of the Epistle to Diognetus o The Epistle to Diognetus This Letter is written very much after S. Justin's way There is mention made of a certain Person named Diognetus an able Painter in the Writings of the Emperor Marcus Aurelius and in those of Julius Capitolinus which was also Composed by an ancient Author who lived in a time when the Christians were under Persecution But the other Epistle written to Zena and Serenus does not agree in the least with the style of S. Justin and contains many Precepts which rather concern Monks than simple Christians p Rather concern Monks than simple Christians Such are these following Instructions That they ought not to give occasion to Discord That they ought not to withdraw themselves from the Publick Prayers on the account of any Difference That they ought not to seek after the chiefest and the most honourable Employments That they ought to keep silence and to preserve modesty That they ought not to discourse of the affairs of the World but that they ought to look upon them as out of their way and not to retain them in their minds and many other Admonitions of this nature which although exceeding useful yet suit more with another Age different from that wherein S. Justin lived and seem to have been given to Monks rather than ordinary Christians The Author gives an account there of a Letter which he had written to a certain Pope and to his Superiors which further confirms our conjecture As for the other Works that bear the Name of this Father Besides that they are not cited by Eusebius nor any of the ancient Writers we have positive Proofs that they are counterfeit The first of these is a Treatise purely Philosophical the Compiler whereof produceth divers passages of Aristotle's Physick which he confutes very dryly and in a style altogether different not only from that of S. Justin but even from that of the Age wherein he lived At the end of this Tract there is another written after the same manner and probably Composed by the same Author wherein are comprehended five Questions which
they allowed them to speak in their Assemblies when they would and they believed that they had more Power and Authority than Priests and Bishops And this was the Reason that there was but very little Order and Rule observed in their Assemblies But as to other things they practised a very severe and austere Discipline they for ever condemned not only those who after their Baptism had committed Murder or Idolatry but also those who had fallen into Fornication and Adultery to â—ye under a perpetual Excommunication They imposed new Fasts and observed them very strictly eating nothing but Bread and Fruits They Condemned second Marriages and they believed that it was not lawful to flee in Times of Persecution As soon as ever this Sect appeared in the World it deluded a great many Christians by that outward Shew of Perfection and Sanctity which it carried along with it For on the one hand the Austerity of their Lives added Weight and Credit to their Revelarions and on the other hand their Revelations caused their Discipline to be embraced Several good Men were immediately brought into the Snare and in a short time we find the Churches of Phrygia and afterwards other Churches divided upon the Account of these new Prophesies Even the Bishop of Rome himself was imposed upon by them and granted them Communicatory Letters which he presently Revoked being sensible of his Error The Christians of the Church of France were more circumspect as to this Matter and wrote to Pope Victor and the Churches of Asia concerning these new Prophesies giving such a Judgment of them as was very discreet and agreeable to the Faith as Eusebius tells us But we do not certainly know what it was that they wrote though it is very likely that they disapproved of these new Revelations wishing nevertheless that they would treat with Gentleness and Moderation those who had suffered themselves to be surprized by Error that so they might be induced to return into the Bosom of the Church At length the Bishops of Asia having met together several times to examine these new Prophesies considering of what Consequence it was to put a Stop to their farther Progress Condemned them and Excommunicated as well those who were the Authors of them as those that followed them And this is all that I thought necessary to say concerning the Sect of the Montanists and the Condition in which it was in Tertullian's time We will now return to our Author and speak of his Genius his Style and the Judgment that ought to be passed upon his Writings He was of a very quick sprightly and sharp Temper but he had not all that Exactness and Clearness that might have been wished There is very often more Glittering then Solidity in his Reasonings He rather strikes and dazles by his bold Expressions than convinces by the Force of his Arguments His Thoughts are far fetch'd and sometimes lofty enough the Turn which he gives them is high but not very natural He oftentimes stretches things too far He is warm and transported almost upon every thing He is full of Figures and Hyperboles He was very well furnished with Knowledge and Learning which he sufficiently knew how to make use of to good purpose His Excellency consisted in Satyr his Jests are very ingenious and biting He attack'd his Adversaries very cunningly and overthrew them by a multitude of Reasons which are interwoven and as it were linked one within another Lastly If he does not persuade by his Reasonings he at least forces Consent by that pompous way of Expression whereby he sets them out His Style is Concise his Expressions Emphatical and there are in his Writings almost as many Sentences as Words Yet Lactantius had reason to take notice of three considerable Defects in him Tertullian says he was very well vers'd in the fine Learning but his Style is neither fluent nor polite but very obscure In loquendo parum facilis parum comtus multum obscurus These three Faults in Style are common to him with the greatest part of the African Writers kk These three Faults in Style are indeed to be found in the greatest part of the African Writers We must except Minutius S. Cyprian and Lactantius they had quite worn off that way of Writing though S. Cyprian still retains some relish of it but we may say that they are in a very high Degree in Tertullian and that there is not any Writer whose Style is more harsh less polite and more obscure than his All his Works are subject to these Defects some more and some less He is more clear and concise in his Polemical Discourses more obscure and harder in his common Places as in the Book De Pallio which is one of the obscurest Pieces of Antiquity His Book of Pennance is the most Polite of all The most excellent and the usefullest of his Works are his Apology the Praescriptions his Books of Pennance of Baptism of Prayer and his Exhortations to Patience and to Martyrdom After what we have said already it is an easie matter to judge the true Character of Tertullian But it is not so easie to determine whether he be more to be commended or Blamed For first of all if we were to make a Judgment in relation to the Service which he did the Church it would be difficult to say whether he has done more Hurt or Good For on the one hand he vigorously defended its Doctrine against several Hereticks he maintained in some of his Works very considerable Points relating to Discipline and laâ—tly he all along Established an eâ—cellent Morality Buton the other hand besides that he always had several Errors he formerly opposed the Discipline of the Church after he separated from it And if we judge in the second Place by the Temper of the Man there is so much of Good and 〈◊〉 in it that we cannot tell which of the two ought to carry it Lastly If we make a Judgment of him by his Style we cannot tell whether he is to be Commended for what he has that is Great and Surprizing or to be Blamed because of its other Defects and Imperfections And thus Learned Men have always been and are still extreamly divided ll And thus Learned Men have always been and are still extreamly divided We shall here set down some Judgments made by the Ancients and Moderns concerning Tertullian S. Cypriâ—n by the Relation of S. Jerâ—m who was told it by a Priest that had heard it from a Secretary of S. Cyprian's used every day to read something of his Works and when he called for his Book he said Give me my Master And in truth S. Cyprian has imitated him and has borrowed a great many things from him He has likewise composed the greatest part of his Works with the same design as Tertullian as his Book of Idolatry in imitation of Tertullian's Apology His Books De Disciplina habitâ—â—uliebri de zelo livâ—re de Oratione Dominica
together with Sound and true Doctrine This he proves by a particular Induction of their Opinions because there is no Theology but this which teaches the Immortality of the Soul which commands Men to Adore one God only which informs them that he was the Creator of the World which teaches them that the Word is the Son of God and that the Holy Ghost is to be Worship'd with the same Worship that is due to the Father and the Son There is no other Religion but this which teaches Men that they must not Adore the Angels as Gods but honour them as the Ministers of God which gives a rational Account of the Fall of some of the Angels and instructs Man that he is made after the Image of God In a word there is none but this whose Doctrine is agreeable to Right Reason After this he subjoins a long Fragment out of a Treatise of Maximus which demonstrates that Matter is not Eternal In the Eighth Book he gives the History of the Version of the Septuagint and to prove the Authority of the Holy Scriptures he makes it appear by the Testimony of the Jews that their Law is Mystical and very Significant which he afterwards represents as worthy of all Esteem by the holiness of their Lives who have embrac'd it by the Example of the Essenes whose manner of Life he describes and by the Wisdom of Philo. In the Ninth Book he relates the Testimonies of the Pagans who have spoken in favour of the Jewish Religion and of those who allow the Truth of Moses's History In the 10th he shows that Plato and the Pagan Philosophers have taken the greatest part of what they have written from the Books of Moses In the 11th Book he demonstrates particularly that the Doctrine of Plato is agreeable to that of Moses and compares many of the Opinions of that Philosopher with those of the Jews He carries on that Comparison in the 12th and 13th Books But in the mean time he demonstrates that this Philosopher had his Errors and that no Book but the Scriptures is wholly free In the 14th and 15th Books he relates the Opinions of the Philosophers he shows their Contradictions and oftentimes confutes one of them by another From all which he concludes that the Christians had reason to forsake the Religion of the Pagans and embrace that of the Jews After he has thus prepar'd the Minds of Men to receive the Christian Religion by establishing the Authority of the Religion and of the Books of the Jews he demonstrates the Truth of it against the Jews themselves by their own Prophecies This is the Subject of his Books of Evangelical Demonstration of which there are only Ten remaining of Twenty which he compos'd In the First Book he shows that the Law of the Jews was calculated for one Nation only but the New Testament was design'd for all Mankind That the Patriarchs had no other Religion but that of the Christians since they ador'd the same God and the same Word honour'd him as they do and resembled their holy Lives In the Second Book he shows by the Prophecies that the Messias was to come into the World for all Mankind In the Third he makes it appear in favour of the Faithful that Jesus Christ is the Saviour of the World and demonstrates against the Infidels that he was no Seducer as his Doctrine his Miracles and many other Reasons do evidently prove In the Fourth Book he shows that Jesus Christ is the Son of God and gives an Account of the Reasons for which he was made Man he explains the Name of Christ and cites many Prophecies wherein he was foretold by that Name In the following Books he brings abundance of Prophecies to demonstrate that the Coming of Jesus Christ the time of his Birth the Circumstances of his Liâ—â— and Passion and in a word all things that concern'd him were foretold in the Books of the Old Testament What we have of these Books ends with the last words of Christ upon the Cross And in the following Books he recited the Prophecies concerning his Death his Burial his Resurrection his Ascension the Establishment of the Church and the Conversion of the Gentiles But these are wholly lost These Books of Evangelical Preparation and Demonstration are the largest Work that has been made by any of the Ancients upon this Subject where a Man may find more Proofs Testimonies and Arguments for the Truth of the Christian Religion than in any other They are very proper to instruct and convince all those that sincerely search after Truth In fine Eusebius has omitted nothing which might serve to undeceive Men of a false Religion or convince them of the true The Treatise against Hierocles was written against a Book of that Philosopher publish'd by him under the Name of Philalethes against the Christian Religion wherein to render it ridiculous he has compar'd Apollonius Tyanaeus with Jesus Christ and says That Apollonius wrought Miracles as well as Christ and ascended into Heaven as well as he But Eusebius has prov'd in his Answer That Apollonius Tyanaeus was so far from being comparable to Jesus Christ that he did not deserve to be rank'd among the Philosophers and that Philostratus who wrote his Life is an Author unworthy of Credit because he contradicts himself very often he doubts himself of those very Miracles which he relates and he reports many things which are plainly Fabulous At the End of this Treatise Eusebius has given some Observations against Fatal Necessity In the First of the Five Books against Marcellus of Ancyra Eusebius endeavours to prove That this Bishop wrote his Book upon no other Motive but the hatred of his Brethren he charges him with Ignorance of the Holy Scriptures and rallies him for the impertinent Explications of some Greek Proverbs brought in not at all to the purpose In fine he blames him for accusing Origen Paulinus Narcissus Eusebius of Nicodemia and Asterius of Error touching the Mystery of the Trinity and endeavours to justifie their Doctrine about it In the Second Book he discovers the Errors of Marcellus and proves from many Passages of his Book That he believes the Word was not a Person subsisting before he was born of the Virgin That he denies the distinction of the Son from the Father That he is positive in asserting the Flesh and not the Word to be the Image of God the Son of God the King the Saviour and the Christ and in short That he durst affirm that this Flesh shall be destroyed and annihilated after the Day of Judgment After he has discovered the Errors and the Malice of Marcellus of Ancyra he confutes his Opinions in the Three following Books Entitled Ecclefiastick Theology and Dedicated to Flacillus Bishop of Antioch In the First Book he proposes the Faith of the Church which he explains very exactly rejecting the Errors of the Ebionites Paulianites Sabellians and Arians After this he shows that Marcellus is guilty of
Commentaries and that he added many things of his own as the same St. Jerom has also observ'd We have his Commentaries upon St. Matthew we have also more of his Commentaries upon the Psalms than St. Jerem had seen for this Father mentions only the Commentaries upon the 1st and 2d Psalms upon the 51st and those that follow until the 62d and upon the 118th and those that follow unto the last and we have besides thâ—se Commentaries the Commentaries upon the 14th and 15th Psalms and upon the 63 64 65 66 67 68 Psalms which bear the Name of St. Hilary and are written in his Stile But we have none of his Commentaries upon Job which are cited by St. Jerom whereof St. Austin relates a Passage in his 2d Book against Julian to prove Original Sin There was also attributed to him in St. Jerom's Time a Commentary upon the Canticles but this Father says that he had never seen it St. Jerom mentions also a Collection of Hymns compos'd by St. Hilary a Book Entituled Mysteries and many Letters I place not the Letter and Hymn to his Daughter Apra in the Number of St. Hilary's Works because I doubt not but these piâ—ces were the Work of him that wrote his Life which are not at all like this Father's way of Writing Some have attributed to him the Hymn Pange Lingua and that of St. John the Baptist Ut quâ—â—nt laxis but without any Ground The Books of the Unity of the Essence of the Father and the Son were Rhapsodies taken out of the Genuine Works of St. Hilary St. Jerom in his Apology to Pammachius speaks of a Book of St. Hilary address'd to Fortunatus which was concerning the Number Seven Some have confounded this Treatise with St. Cyprian's Books of Exhortation to Martyrdom being address'd to a Person of the same Name But that which St. Jerom attributes to St. Hilary must be different from those of St. Cyprian and therefore if there be no Mistake in this place of St. Jerom we must say that St. Hilary wrote a Treatise address'd to his Friend Fortunatus concerning the mysterious Significations of the Number Seven And this Work may very well be one of those Treatises of Mysteries which St. Jerom mentions in his Catalogue of Ecclesiastical Writers The Twelve Books of the Trinity compos'd by St. Hilary in Imitation of Quintilian's Books as St. Jerom has observ'd are an excellent Work which contains the Explication and the Proofs of this Mystery He has there establish'd the Faith of the Church in a demonstrative Manner he has clearly detected the Errors of the Hereticks refuted them solidly and answered all their Objections So that this is the largest and most methodical Work of any that we have in all Antiquity upon this Subject The First Book is a Preface to the Whole wherein he describes very pleasantly after what manner a Man arrives at Happiness and the Knowledge of the Truth and then gives an Account of the Subject of the Eleven following Books He begins with observing that Happiness does not consist in Abundance nor in Repose as common People imagine nor yet in the bare Knowledge of the First Principles of Good and Evil as many wise Men among the Pagans thought but in the Knowledge of the true God He adds that Man having an ardent Desire after this Knowledge meets with some Persons that give him low and mean Idea's unworthy of the Divinity Some would persuade him that there are many Gods of different Sexes Others take the Representations of Men of Beasts and Birds for Divinities Others acknowledge no God at all and some in short confess That there is a God but deny that he has any Knowledge or takes any Care of things here below But the Reason of a Man discovers these Notions to be false and so by the Light of Nature he comes to know That there can be but one God Almighty Eternal and Infinite who is in all places who Knows all things and Orders all things and afterwards by reading the Books of Mosâ—â— and the Prophets where he found these Truths explain'd he was fully convinc'd of them and studied with the greatest Application of mind to know this Sovereign Being who is the Fountain of all kind of Beauty and Perfection Neither did he stop here but upon further Enquiry he came to understand That 't was unworthy of God to suppose that Man to whom he had given so much Knowledge should be annihilated for ever for if this were true to what purpose would his Knowledge serve since Death would one Day deprive him of all Understanding But then as on the one side Reason discovers it to be fit that Man should be Immortal so on the other side the Sense of his present Weakness and the Apprehension of Death which he sees is unavoidable fill him with anxious Fears In this State he has recourse to the Gospel which perfects all the Knowledge he had before and resolves all the Doubts that yet remain with him There he learns That there is an Eternal Word the Son of God who was made Man and came into the World to communicate to it the Fulness of Grace and Truth This gives him hopes infinitely above all that he could have before for now he presently perceives the Excellency and Greatness of these Gifts by understanding That since the Son of God was made Man nothing can hinder but Men may become the Sons of God and so when a Man joyfully receives this Doctrine he perfects the Knowledge he had of the Divinity by the Knowledge of the Humanity of Jesus Christ. He renews his Spirit by Faith He acknowledges the Providence of one God over him and begins to be fully persuaded that he who created him will not annihilate him In short he understands That Faith is the only infallible means of coming to the Knowledge of the Truth That it rejects unprofitable Questions and resolves the captious Difficulties of humane Philosophy That it judges not of the Conduct of God according to the Thoughts of Men nor of that of Jesus Christ according to the Maxims of this World That 't was by this Faith whereof the Law was only a Shadow and Type that Jesus Christ having rais'd our Minds to that which is most Sublime and Divine prescrib'd to us instead of the Circumcision of the Flesh the Circumcision of the Spirit which consists in the Reformation of our Lives and the Renovation of our Hearts That as we die to Sin in Baptism that we may live a Spiritual and Immortal Life so Jesus Christ died for us that we might rise again together with him and so the Death of him who is Immortal procur'd Immortality to us Mortals Now when once the Soul is fully possess'd with these Thoughts she rests satisfied with this Hope without fearing Death or being wearied of Life For she considers Death as the beginning of Eternal Life and looks upon this present Life as the means of obtaining a happy Immortality
Extent but very Intricate because of the Diabolical Cheats of the Hereticks and wherein he must use great Cunning because of their Knaveries against which also there were many Prejudices by reason of the Dissimulation and fear of many That this Book would seem strange even to those of the Country where he was tho' there the things themselves were done which he treated of That what he was to deliver had come to pass some years ago but the Silence which he had hitherto kept made all these things still seem New That the Peace had almost made him forget the Memory of them but that not long before these things had been renew'd again by the impious Malice of some notable Seducers After this He describes the State of the Affairs of the Church under Constantius He complains That he had Banish'd those Bishops that would not condemn St. Athanasius and that he interpos'd his Authority in Ecclesiastical Decisions At last he says That he had treated in his Work of Faith in God of the Hope of Eternity and the Defence of the Truth and he exhorts all Christians to inform themselves of those things which he there recites that so every one may be satisfied in his own Judgment without following the Opinions of others blindly After his Preface follow the Letters of the Council of Sardica to all the Churches and in particular to Julius Bishop of Rome together with the Subscriptions of some Bishops and the Names of the Hereticks that were condemned The Author of these Fragments has join'd to these two Letters a Fragment of St. Hilary for St. Athanasius at the End the Recantation of Ursacius and Valens is mention'd Their Letters to Julius and St. Athanasius are at the bottom of this Fragment The Passage which immediately follows has reference to the Condemnation of Photinus and that of Marcellus of Ancyra which he consented to but the End of that Passage concerns the Council of Nice whose Creed he recites and explains The First Letter of Liberius here produc'd is supposititious as the Passage which follows plainly discovers and as we have already shown when we treated of the Works of this Pope The Second is Genuine which is directed to the Bishops of Italy concerning the Restitution of the Bishops who had approv'd the Arian Creeds The Letter of the Bishops of Illyricum concerning the Condemnation of the Creed of Ariminum is one of the most Excellent Monuments of that time The Letters of Ursacius and Valens to Germinius and his Answer are put here out of their proper place being written in the Year 366. We have already spoken of Pope Liberius's Letters that are set down After which there follows a Letter of the Eastern Bishops to the Council of Ariminum with some Reflections of St. Hilary which are very much corrupted After this Fragment the Author of this Collection has added this Note Here endeth the Book taken out of the Historical Work of St. Hilary And yet he adds afterwards many Pieces which are probably taken out of the same Book The 1st is a Letter from a Council of the Bishops of France held at Paris against the Creed made at Ariminum The 2d is a Letter of Eusebius of Vercellae written to Gregory a Bishop in Spain wherein he commends him for opposing Hosius and preserving the Faith The 3d. is a Letter or rather a Confession of Faith by Germinius the Arian Bishop against those of his own Party who had Sign'd the Creed of Ariminum The 4th is a Letter written by the Eastern Bishops in the Name of the Council of Sardica against the Bishops of the West This Letter should have been plac'd before those others which we have already spoken of The 5th is a Letter of the Bishops of the Council of Ariminum to the Emperour Constantius before they had Sign'd the Creed which was presented to them by the Arians There follows after it a short Reflection concerning the Stile of St. Hilary The 6th is the Approbation which the Legates of the Council of Ariminum gave to the Creed made by the Arians at Nice a City of Thracia The 7th is a Letter written to the Emperour Constantius by the Bishops of Ariminum after they had approv'd the Confession of Faith made at Nice which was presented to them by the Arians The 8th is a large Letter of Liberius to Constantius in Favour of St. Athanasius This is mis-plac'd is well in respect of time as of the Matter it self The 9th is a Letter of Constantius to the Council of Ariminum The 10th is the Decree of this Council before they had surrendred up themselves to the Emperour's pleasure The 11th is the Condemnation of Ursacius and Valens in this Council Here end the Monuments taken out of the Works of St. Hilary to which there is subjoin'd in some Copies the Creed of the Nicene Council the Creeds of Ariminum and that which is attributed to St. Athanasius These are the Pieces contain'd in the Fragments of St. Hilary which might be read with more Pleasure and Profit if they were dispos'd according to the Order of time which I have set down in the Notes h According to the Order of Time which I have set down in the Notes These pieces are Pages of the Paris Edition 1652. The Year of Christ. Pag. 447 The Nicene Creed in the Year 325 433 The Letter of the Council of Sardica to all the Bishops A Letter of the same Council to Julius 465 The Letter of the Bishops of the East written from Philippopolis upon their Departure from Sardica 347 443 The Letters of Ursacius and Valens to Liberius and St. Athanasius 349 484 The Letter of Liberius to Constantius about the Cause of St. Athanasius 450 The Supposititious Letter of Liberius to the Bishops of the East A Letter of Liberius before his Banishnishment 352 456 To Eusebius Dionysius and Lucifer 457 To Vincentius of Capua 354 463 A Letter of Eusebius of Vercellae to Gregory a Bishop of Spain upon occasion of the Fall of Hosius 357 The Letters of Liberius written in his Banishment after his Subscription 457 To the Bishops of the East 358 458 To Ursacius and Valens 459 Letters which concern the Council of Ariminum 358 487 A Letter of the Emperor to the Council 488 The Catholick Determination Ibid. The Condemnation of Ursacius of Valens and Germinius 481 The Answer of the Council to the Emperor before he had subscrib'd 459 The profession of Faith of the Bishops of the East that was given in to the Legates of the Council 482 The Acts of the Subscription of the Legates 483 A Letter to the Emperor after their Subscription 359 465 A Letter of Germinius after the Council of Ariminum 360 462 A Letter of the Council of Paris 451 A Letter of Liberius to the Bishops of Italy 362 452 A Letter of the Bishops of Italy to the Bishops of Illyricum Ibid. A Letter of Ursacius and Valens to Germinius 453 The Answer of Germinius to
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
So that every thing may be call'd Scandal which is contrary to the Will of God He adds That 't is also Scandal to do a thing though it be lawful when it is the cause of the loss or fall of the Weak He observes also That there is sometimes a Scandal taken without cause In the 11th he shows That 't is never lawful to do those things which are forbidden by the Law of God nor to obey those that command such things and that we must never use our Reason to exempt our selves from Obedience to the Law of God In the 12th he shows That we ought not only to take care of those Persons that are under our Conduct but that our Charity also must extend to all other Christians and that a Bishop ought in case of Necessity to help all the Churches In the last he proves by Scripture That we must endure all and suffer all even Death it self rather than fail in our Duty or disobey the Law of God This Treatise appears to be rather of Morality than Doctrine but though he treats there of Moral Questions yet he handles them Dogmatically and founds his Decisions upon all the Testimonies of Scripture which belong to his Subject The Treatise of true Virginity contains many Precepts for preserving Virginity In it he extols very much the state of Virgins and discovers the Dangers to which they are expos'd There are in this Treatise some Passages which may offend nice Ears but 't is to be consider'd that 't is address'd to a Bishop and not to the Virgins themselves setting that aside 't is very Eloquent and very well written In Homily 28. of Penance he proves against the Novatians That those who have sinned after Baptism have still the Remedy of Penance but he admonishes them that they ought not to sin in hopes of doing Penance That commonly those who sin with this disposition of Mind are deprived of Repentance That in truth there is hope of Pardon when they have sinned but still it is like a Wound that can be healed which leaves some Scar forever behind it We are now insensibly faln into the Homilies of Morality out of which we shall make our Extracts before we come to the Ascetical Treatises The First is a Homily about Fasting After he has in the First Part admonish'd us that we must Fast with a pleasant Countenance then he Exhorts Christians to Fast alledging many Authorities and Examples to that purpose He shows the Necessity of Fasting and answers the Excuse that is most commonly alledg'd for dispensing with it which is the want of Health or Sickness Do not alledge to me says he your Indisposition Don't tell me that you cannot endure Fasting 'T is not to me that ye alledge these Excuses 't is to God from whom nothing can be hid But tell me Can you not Fast say you Alas Can you fill your selves with Victuals can you charge your Stomachs with all sorts of Meats Do not the Physicians prescribe to those that are Sick Abstinence and Dieting themselves rather than abundance of Food How come you then to say that you can Eat very much and that you cannot Diet your selves At last St. Basil says That our Fasting should be accompanied with Abstinence from Evil That we must fast from our Passions and Vices and that without this bodily Fasting is unprofitable Take heed says he that you make not your Fast to consist only in Abstinence from Meats True Fasting is to refrain from Vice Tear in pieces all your Unjust Obligations Pardon your Neighbour forgive him his Debts Fast not to stir up Strife and Contention You eat no Flesh but you devour your Brother You drink no Wine but you cannot refrain from doing Injury to others You wait till Night to take your Repast but you spend all the Day at the Tribunals of the Judges Woe be to you who are Drunk without Wine Anger is a kind of Inebriation which does no less trouble the Mind than real Drunkenness He speaks afterwards against those who use Fasting to prepare themselves for larger Drinking and Eating or who indulge themselves as much as they can after they have Fasted as if it were to redeem the time they have lost He gives a natural and frightful representation of Drunkenness sufficient to beget a horror of it he disswades from it also from the Consideration of the Body of Jesus Christ which they are to receive He says That Fasting and Abstinence are Ornaments to Cities secure the Tranquillity of Publick Assemblies the Peace of Families and the Preservation of our Estates He says That to be perswaded of this they needed only compare the Night of this present day in which he Preached with the Night of the next Day From whence it appears that this Day was a Publick Fast. At last he wishes That in these Days wherein Christians are called to the Practice of Fasting they might learn to know the Efficacy of their Temperance to prepare them for that Great Day wherein God will reward their Vertue The Second Homily is also an Exhortation to Fasting Therein he condemns those who allow'd themselves great Liberties in Eating and Drinking before their Fasting He says That all Christians of all Ages and Conditions are obliged to it Lastly He speaks of the principal Disposition for profitable Fasting which is to abstain from Vice The Third Homily about Fasting publish'd by Cotelerius is shorter than the two preceding but it is written upon the same Principles and upon the same Subject In the Third Homily upon these words Take heed to your selves St. Basil recommends that Vigilance and Care which one ought to have over himself that 's to say over his Soul and his Behaviour He says That this Care is necessary for Sinners that they may amend their ways and for the Innocent lest they should fall That the first have need to watch over themselves to cure themselves You have committed says he a great Sin you must then endure a long Penance you must shed bitter tears you must pass whole Nights in watching you must Fast continually Though you have committed but a slight Sin yet you must watch over your selves to do Penance for it for it often happens that those who have but a slight Sickness become dangerously Sick when they neglect it After this he shews That this Watchfulness is necessary to fulfil the Duties of all States and Conditions He reproves those that watch for the Faults of others but never think of their own He shews That this Watchfulness is necessary to every Man in whatsoever state he is and that it is a Remedy to all our Evils and to all our Passions If you are ambitious says he if you are lifted up above measure â—…her upon the account of your great Riches or because of your Nobility if you take Pleasure in your Beauty if you are inspir'd with a Passion for Glory if you are Lovers of Pleasures you have nothing to do but to
Narration yet it may be called a Prophecy because that as there are three sorts of Prophecies the first of Writings the Second of Actions and the third of both So likewise there are three parts of each Prophecy That the first respects the present the Second what is to come and the third what is past Men Prophesie upon the present when they discover what is designed to be kept from them as Elisha did who knew Gehazis wickedness Men Prophesie upon the future when what is to come is foretold And there are also Prophecies of what is past when by Divine Inspiration things already passed are written whereof no knowledge was had otherwise In this Sence Severianus saith that Moses was a Prophet in the History of the World's Creation He observes further that Moses proposed to himself two things in his Writings to teach and to gives Laws That he began by Instruction in relating the Creation of the World to teach Men that God having created them had a right to give them Laws and Precepts For saith he had he not shewed at first that God is the Creator of the World he could not have justifyed that he was the Soveraign Lawgiver of Men because it is Tyranny to pretend to impose Laws upon those that do not belong to us whereas it is very natural to instruct such as depend upon us He endeth this Preface by shewing the Reason why Moses spake not of the Creation of Angels and Archangels First because it was not pertinent to his Subject Secondly because had he done it there was danger that Men would have worshipped them After this he explains the Text of Genesis about the World's Creation in a plain and literal way He doth not inlarge upon the spiritual Sence but rather finds fault with some Explications as being too much Allegorical But he maketh several trifling Reflections as when he observes in the Fifth Homily that the first Man was called Adam a word signifying Fire in the Hebrew because that as this Element easily spreads and Communicates it self so the World was to be peopled by this first Man Several other Notions of this Nature may be found in that Work which have neither Beauty nor Exactness nor Truth He Answers the Arians and Anomaeans He observes in the Fourth Homily that all Heresies bear the Names of their Authors whereas the true Church has none other Name than that of Catholick Church He inlargeth but little upon Morals yet at the Latter end of this Fourth Homily he recommends Fasting provided it be accompanied with Abstinence from Vices In a word One may say that this whole Work tho' full of Erudition yet is of no great use and deserveth not the Esteem of Men of true Judgment Father Combefis hath added to these Homilies some Fragments taken out of some Catena's upon the Scripture attributed to this Author and extracted out of his Commentaries upon Genesis Leviticus Numbers Deuteronomy and upon Joshua But if these passages did not shew themselves to be written in Severianus his Stile one could not affirm it upon the credit of these Catena's One might with greater Confidence produce two passages of Severianus of Gabala upon the Incarnation quoted by Gelasius in the Book of the two Natures where he observes That the first is taken out of a Discourse of this Bishop against Novatus ASTERIUS AMASENUS ASterius a Asterius There were several of that Name The oldest is an Heretick of Arius his Party mention'd in the first Volume There is another Asterius commended by Theodoret in Philotheo c. 2. but different from this as well as the Catholick Bishop of the same Name who lived in the time of S. Athanasius Bishop of Amasea a City of Pontus flourished at the latter end of the Fourth Century b Towards the latter end of the Fourth Century We have observed That in the Sermon upon New-Years-day he speaks of Ruffinus his Death and of Eutropius his Disgrace which he tells us happen'd the Year before which justifyeth that he lived at the same time with S. Chrysostom and in the beginning of the Fifth The Sermons of this Bishop have been Asterius Amasenus quoted with Commendation by the Ancients c The Sermons of this Bishop have been quoted with Commendation by the Ancients He is cited in the Second Council of Nice Act. 4. and 6. Photius made some Extracts out of his works Cod. 271. Hadrian in lib. de un quotes his Homilies and Nicephorus defends them against the Iconoclasts There are but a small number of them extant Collected by F. Combefis at the beginning of his first Volume of the Supplement to the Bibliotheca Patrum The Five first were Printed formerly by Rubenius who published them at Antwerp Ann. 1608. and afterwards inserted into the Bibliotheca Patrum The six following were lately published by F. Combefis who joyned to them the Extracts made by Photius out of the Homelies of Asterius Amasenus and a Discourse upon S. Steven the Proto-Martyr formerly published under the Name of Proclus The first Sermon is upon the Parable of Dives and Lazarus He begins it with this Reflection That our Saviour not only made use of Precepts to teach us Vertue and to forbid Vice but that he further proposed illustrious Examples to instruct us in that way of Life which we ought to follow Afterwards he sets down the Text of S. Luke's Gospel making moral Reflections upon each Verse Upon these words Verse 26. There was a rich Man which was cloathed with Purple and fine Liâ—… He observes that the Holy Scripture by these two words understands all Extravagancies of Riches That the only use of Garments is to cover our Bodies and defend them from the injuries of the Air That God hath provided for this by creating Beasts with hair and wooll whereof Stuffs are made to secure us against both cold weather and the Beams of the Sun That besides he hath given the use of Flax for a greater Conveniency that these things ought to be applyed to our use in giving God thanks not only because he made us but also because he has provided all necessaries to cover and defend us from the Injuries of the Season But saith he if you leave the use of Wooll and Linen if you despise what God hath prepared and to satisfie your Pride you will have silk Garments thin like Cobwebs if after this you hire a Man at a dear rate to take out of the Sea a small Fish that you may dye them in its Blood Do you not Act the parts of effeminate Men He reproves those afterwards whose Garments were painted with several Figures of Men Beasts and Flowers and spares not those who by a ridiculous Devotion Printed upon their clothes some Godly Histories As the Marriage of Cana in Galilee the Sick of the Palsie in his Bed the blind Man cured the Woman that had an Issue of Blood the Sinner at the feet of Jesus Christ Lazarus risen again
not to be lifted up through Presumption St. Augustin addeth besides the following Observations that the same Figurative Expression sometimes signifies Two different Things and sometimes contrary Things That a dark Place of Scripture ought to be explained by those that are clearer and that Reasonings may likewise be used to clear it But it is safer to have recourse to other Passages of Scripture and that the same Passage may have several Significations equally good He concludes with the Seven Rules of Tychonius the Donatist but they are very far from the good Sence and the Usefulness of St. Augustin's They discover great Subtilty but it is very difficult to apply them In the last Book of Christian Doctrine St. Augustin shows how to Expound the Holy Scripture for the benefit of others He says at first That they were not to expect Rhetorical Rules upon that Subject from him which though they are not useless yet since they may be found in other places they ought not to be introduced into this Work He enlargeth however upon the Qualifications of a Christian Orator He shews That it were an Errour to think that Truth cannot make use of Rhetorical Ornaments to refute Errour so that he would have Christians study to speak Eloquently He adviseth young Men to learn the Precepts and Rules of Art but as for Men in Years his Opinion is That they should only read Books that are well written and frame their Discourses after their Pattern without regarding the Precepts of Art which are of little use The Design of a Preacher who expounds the Holy Scripture who sets forth God's VVord who defends the Faith and opposes Errours should be to teach that which is Good and to perswade others to depart from that which is Evil to bring over those of contrary Opinions to quicken the Sloathfnl to instruct the Ignorant to soften and convert hardned Sinners VVhen the Question is only how to instruct the Ignorant it is enough to declare the Doctrine of the Church but if Gain-sayers are to be perswaded it must be established by solid Arguments And Lastly If Men's Hearts are to be moved there is need of Prayers Reproaches Threatnings Exhortations and other Figures proper to affect them Such as want Eloquence to excel in these Things ought to make up their Discourses with Passages and Expressions out of Holy Scripture He proves by several Examples That there is much Eloquence in the Holy VVritings yet he would not have a Preacher imitate that Obscureness which is to be met with in some Passages of the Holy Scripture but charges him above all things to be clear not to content himself to please with agreeable Notions but to inform by solid Instructions As the Matter which a Preacher treateth of is high so he ought never to lose his Gravity though he may alter his Stile according to the variety of Subjects St. Augustin produces Examples both out of the Holy Scripture and out of the Fathers of Three kinds of Eloquence shewing at the same time upon what Occasions and to what Subjects they are to be apply'd Lastly Having laid down several useful Rules to compleat a Preacher he advises him above all to prepare himself by Prayer and to be sure that his Life be answerable to his Sermons He blames not those who Preach Sermons composed by others when they cannot make Sermons themselves After this Treatise of Christian Doctrine follows St. Augustin's Writings upon the Holy Scripture The First is his imperfect Book upon Genesis It is the First not only according to the Order of the Books of the Holy Scripture but also according to that of its Composition St. Augustin wrote it in Africa in the Year 393. before he was Bishop He designed to prove against the Manichees That the History of Genesis taken literally was no ridiculous thing as they pretended But he confesses That being not well instructed in those Matters he found this Undertaking to be above his strength which obliged him to stop in the way even before he had finished the First Book which remained imperfect He was once resolved utterly to suppress it but he thought it more convenient to leave it as a monument of his First Enquiries upon the Holy Scripture and he added some Periods to it He begins this Book with an Account of the Doctrine of the Church concerning the Trinity and the Incarnation He adds against the Manichees That Sin is none of God's Creatures but that it consists in the Abuse of Free-Will Afterwards he distinguishes Four Sences of the Scripture The Historical which takes place when a Relation is made of Matters of Fact as they happen'd The Allegorical which explaineth what is spoken by Figures The Analogical when the Old and New Testament are compared together and their Agreement is justified And the Aetiological whereby Reasons are given of the Actions and Discourses that are related in the Holy Scripture This being supposed he undertakes to Explain the History of the Creation set forth in the beginning of Genesis He frames Difficulties upon every Word and makes several Objections to himself but often answers them not or if he doth his Answers are not commonly very just nor sufficient to satisfie the least scrupulous This Work endeth at Man's Creation He pursues very near the same Method in the Twelve following Books upon Genesis which he writ when he was Bishop They were begun in 401. and compleated in 415. He explains the Text of Genesis from the beginning to that place where it is said that Adam was driven out of Paradise He examines the Words and starts an infinite number of Questions some he answers but most are left unresolved He often gives Mystical and Moral Solutions which are not very literal He discourses likewise by the bye of several common places concerning the Nature both of Angels and of the Soul the Fall of Angels and that of Man concerning the Mysteries of the Number Six concerning Hell and Paradise Visions and several other Subjects which he meets with in his way The Seven Books of the Ways of Speaking in the seven first Books of the Bible which follow this Work we have now spoken of is a Critical Treatise wherein St. Augustin explaineth several VVays of Speaking that are peculiar to these Books and which ordinarily are not met with in others This VVork is of the Year 419. In making these Remarks upon the VVays of Speech in these Seven First Books of the Bible he finds several Difficulties about the things themselves which he collecteth in the Form of Questions which he proposeth to himself whereof he gives a Solution in few words though without going to the depth This is both the Subject and the Method of the Seven following Books where he takes a short view of the principal Difficulties that he met with in the Pentateuch in the Book of Joshua and in that of Judges This is a very curious and useful VVork There he does not recede from the literal
the Clergy 85 Charity ought to be the sole end of all our Actions 142. The Duties of Christian Charity cannot diminish and the more we perform the more we have to do 159 Children A Father that brings up his Son ill is more cruel than if he had put him to Death 47 Chromacius Bishop of Aquileia 58 S. John Chrysostom Native of Antioch 6. Baptized by Meletius 7. Hides himself and flie to avoid being Ordain'd Bishop ibid. Ordained Deacon by Meletius and Priest by Flavianus ibid. Elected Bishop of Constantinople and ordain d by Theophilus Bishop of Alexandria his Enemy ibid. His strict Discipline caused him to be hated ibid. His pastoral Vigilance ibid. Reunites the Eastern and Western Churches 8. Assembles a Synod at Ephesus ibid. The Empress Eudoxia enraged against him urges Theophilus to come to Constantinople 9. He holds a Synod in the Suburbs of Chalcedon against S. Chrysostom who refuses to be judged by that Council his Enemies being the principal Judges ibid. He was there deposed ibid. The Emperor orders him to be banish'd and he was accordingly conducted to a little City in Bithynia 10. His return to Constantinople ibid. Another Discontent of Eudoxia ibid. A new Council confirms the first Sentence of Deposition against this Saint ibid. Violences and Edicts against S. Chrysostom ibid. He Surrenders himself into the hands of those that had Orders to Arrest him and is conducted to Nice and from thence to Cucusus the place of his Exile ibid. Calamities at Constantinople after the removal of S. Chrysostom ibid. He writes to Pope Innocent and to the Bishops of the West to implore their help 11. The Pope sends him Letters of Communion ibid. And also obtains Letters from Honorius to his Brother Arcadius in his Favour ibid. Violence offer'd to the Persons that brought those Letters ibid. S. Chrysostom remov'd from Cucusus to Pityus a City upon the Euxin Sea and dies in this Journey ibid. Peace restored after his Death 12. Critical Remarks upon his Works ibid. The Church consists not in the Walls of it but in the Holy Union with the Members of Jesus Christ 13. It 's perpetuity is an invincible proof of the truth of Religion 34. The Church mixes the good with the bad till the day of Judgment 198 Clinicks Those who receive Baptism in their Bed at the point of Death 36 Comedies It is a kind of Adultery to go to Comedies 46 Communion The forgetting of Injuries and Reconciliation is a condition Essentially necessary to the worthy receiving the Sacrament 21. The Revengeful is as unworthy of the Holy Communion as the Blasphemer and Adulterer 41. Disposition for worthy receiving 43 Council of Carthage of the Year 403 P. 218 Council of Carthage of the Year 404 ibid Council of Carthage of the Year 405 ibid Council of Carthage of the Year 407 ibid Two Councils of Carthage of the Year 408 p. 219 Council of Carthage of the Year 409 ibid Council of Carthage in the Year 410 ibid The First Council of Carthage against Coelestius in the Year 412 p. 221 Council of Carthage in the Year 417 p. 222 Councils of Carthage in the Year 418 ibid Council of Carthange in the Years 418 and 419 concerning the Cause of Apiarius 224 Council of Carthage in the Year 420 Council of Carthage in the Year 427 against Leporius Council in the Suburbs of Chalcedon at the Oak in 403 p. 217 Council of Cirta or Zerta in the Year 412 p. 221 Councils held by S. Chrysostom at Constantinople and at Ephesus in 400 and 401 p. 217 Council of Constantinople in the Year 426 Council of Constantinople in the Year 428 Council of Diospolis in the Year 418 p. 221 Council of Milevis held in the Year 402 p. 217 Council of Milevis against Coelestius and Pelagius in the Year 416 p. 222 Council of Ptolemais in Pentapolis in the Year 411 p. 220 Council of Ravenna in the Year 419 Council of Tella or Zella c. of the Year 418 p. 224 Concupiscence and an Inclination to evil are the Consequents of the Sin of the first Man 35 Conference of Carthage in the Year 411 p. 220 Conference of Jerusalem in the Year 415 p. 221 Continence True Continence consists in the suppressing all the Passions 180 Conversion It is never too late to be converted 78 Correction Ecclesiastical Princes have submitted to it as well as others of the Faithful 38 Covetousness a kind of Idolatry 45. Consists in the desire of having more than we ought to have Other Vices diminish in time but Covetousness encreases as we grow in years 55 Custom is a bad Reason where it is sinful 17 Customs of Churches ought to be observed 82 139 141 Cross. The Efficacy of the Sign of the Cross 5 Curiosity will not make us discover Mysteries but it will make us lose the Faith that must carry us to Salvation and eternal Life 60 D DEad Oblations for the Dead received in the Church 138. When the Eucharist is administred or Alms made for all the Dead that have been baptized they are Thanksgivings for those that have been extremely Good they are Intercessions for those that have not been great Sinners and as for those that have been very bad if these things bring no Comfort to them they serve at least for Consolation to the living 178 179. The Dead not to be lamented but to rejoyce that they have left this unhappy Life to enjoy an eternal Blessed one 48. Their Relations ought to give Alms for them 38 Death A Christian instead of fearing ought to desire it 48 Decentius Bishop of Eugubium a City of Umbria in Italy 67 Devotion Women ought not to give any cause of Discontent to their Husbands by an indiscreet Devotion 167 Diadochus Bishop of Photice a City of the ancient Epirus 5 Diadorus Superior of the Monks in the Suburbs of Antioch 7 Dioscorus a Monk of Egypt 8 Divinity impossible to define it 2 Donatus S. Jerom's Master 73 Drunkenness is of all Vices the most dangerous and the most to be hated 45 E ECclesiasticks their Dignity 75 76 their Duties ibid. Their Habits 77 Education of Children 79. Mothers are not less charg'd with the Education of Children than Fathers 12 18. Education of Daughters 78 80 S. Epiphanius Bishop of Cyprus a great Enemy to Origen 9 Evagrius Three of that Name Evagrius Ponticus Evagrius of Antioch Evagrius Scholasticus 1 Eucharist Sacrament 105. Eucharist explained 59 60. Disposition fit to partake of it ibid. To receive it Fasting 142. Dispositions requisite to worthy Communicating 37 Eudoxia Empress of Constantinople enraged against S. Chrysostom 9 10 Evodius Bishop of Uzala in Africa 122 Eusebius Bishop of Valentinople in Asia 8 Eusebius Father of S. Jerom. 73 Eusebius an Ecclesiastical Author of the Fifth Century 123 Euthymius a Monk of Egypt 8 Excommunication unjust does more Injury to him that Pronounces it than to him against whom it is pronounced 167 Exuperius Bishop of Tholouse to whom
against this Expression Trina Deitas The three-fold Godhead where he says that S. Prosper by the Order of S. Coelestine did confute and overthrow the Heresie which began to spread among the French as well by the Authority of Scripture as by the Doctrine of S. Austin They suppose that it is of this Writing that Hincmarus speaks and conclude from thence That it was S. Prosper that wrote it by the Order of S. Coelestine But this Proof doth not seem to me to be solid 1. Because Hincmarus could not be a very good Author of a fact of this nature 2. Because the same Hincmarus attributes the Aphorisms to S. Coelestine 3. Because 't is not certain that the Work spoken of in that place is the Collection of Authorities nor is it indeed certain that he speaks of any particular Work 4. If he speaks of any particular 't is likely to be some other for what he says of it That S. Prosper did overthrow the Heresie which began to spread among the French by the Authority of Holy Scripture and the Doctrine of S. Austin doth not agree to our Aphorisms in which the Author contents himself to relate the Decisions of the Popes and Councils without disputing with the Enemies of S. Austin and where not so much as one Passage of S. Austin is alledged But say they it can't be said that any other Work of S. Prosper was written by the Order of Coelestine It appears by his Works themselves that he wrote them as a private Author and as a Person who defended the Doctrines he thought true without condemning any Man It cannot therefore be said That it was by the Order of the Pope and as Hincmarus says Ex delegatione Pontificis by the Pope's Commission that he wrote them There is none but the Aphorisms that it agrees to he speaks therefore of these This is the sum of the Objection They confirm it by a Passage of S. Prosper taken out of his Answers to the Objections of Vincentius where he says That he recites the very words of the Faith and Opinions which he defended against the â—elagians by the Authority of the Holy See Propositis sigillatim sexdâ—cim capitulis sub unoquoque eorum Sensus nostri Fidei quam contrâ— Pelagianos ex Apostolicae Sâ—dis Auctoritate defendimus verba ponemus Having propounded sixteen Heads severally we will set down under every one of them the words of our Sence and Faith which we have defended by the Authority of the Holy See Which referrs say they to the Aphorisms of Grace written against the Pelagians It may be answered to all this That they take the words of Hincmarus too strictly and perhaps S. Prosper's too The first never affirmed That S. Prosper had an express Command from S. Coelestine to write some particular Work about Grace His meaning only is That this Pope had approved what he wrote for the defence of S. Austin's Doctrine and this is evident from S. Coelestine's own Letter S. Prosper boasts so of defending S. Austin's Doctrine by the Authority of the Holy See because he was certain That it was approved by the Holy See and that the Semi-pelagians would destroy the Principles which he had 〈◊〉 against the 〈◊〉 〈◊〉 〈◊〉 is not necessary to â—â—derstand the Passage of the 〈◊〉 of the Answer 〈◊〉 the Objections of 〈◊〉 of any preceeding work It refers 〈…〉 Work of the Answer to Vincentius as the Passage 〈…〉 quoque eorum Sensus 〈…〉 defendimus 〈…〉 agnoscant impiarum profanarumque opinionum nullum 〈…〉 blasphemi◠〈…〉 debere puniri Having 〈…〉 down under every one of them the words of our Sence and Faith which we have defended by the Authoriâ—â— of the Holy See that they who will 〈…〉 in reading these things may openly acknowledge That there are 〈…〉 and prophane Opinions in our Hearts and may judge those Blasphemies which they seâ— condemned in our Confession worthy to be punished in the Inventors of them The 〈◊〉 of this Discourse makes it evident that when 〈…〉 against the Pelagians by the Authority of the Holy See he speaks of the 〈◊〉 things which he says in his Answers 〈◊〉 〈◊〉 and not of those which 〈◊〉 〈◊〉 spoken of 〈◊〉 another Work He doth not send his 〈◊〉 to what he hath written else-where but he exhâ—râ—s him to read the Answers which he 〈◊〉 to the Objections of 〈◊〉 to know what is the true Doctrine approved by the Holy See which S. Austin â—… It must be confessed then That there is no probability that he speaks in that place of the Aphorisms attributed to S. Coelestine But they bring yet other 〈◊〉 to fasten 〈◊〉 â—pon S. Prosper They say That 't is his 〈◊〉 That no Person at that time had a 〈◊〉 opportunity to make this Collection than S. Prosper That 't is his Doctrine and lastly That there is so great an agreement between the Opinions and Expressions of the Author of these Aphorisms and S. Prosper's that 't is hard not to acknowledge him the Author of them Aâ—â— this a Modern Critick pretends to prove by comparing the Aphorisms wiâ—h 〈◊〉 Passages of S. Prosper's Works F. Quesnel also finding in S. Leo's Works some Expressions like to those which are met with in these Aphorisms scrupâ—es not to attribute them to this Father * And therefore hath printed them at the beginning of his Edition of S. Leo's Works at Paris 1675 which 〈◊〉 how the Judgments of Learned Men do sometimes differ about the 〈◊〉 of Style These two Criticks who had both of them read S. Leo S. Prosper and the Aphorisms well the one finds no two things more like than the Style of the Aphorisms and S. Prosper's the other can find no resemblance between them and thinks he perceives some Lines more like in S. Leo's Works They both produce Words and Expressions of their Author like those of the 〈◊〉 But to speak the Truth it is very â—ard in 〈◊〉 〈◊〉 and incoherenâ— a Work as these Aphorisms are to find out the Author certainly by 〈◊〉 〈◊〉 〈◊〉 of the Style As for my 〈◊〉 I have much a do to leave the Testimony of the Ancients who attribute the Aphorisms to Pope Coelestine It is certain that they relate to his Letter That they were framed at the same time and evidently given to S. Prosper and from that time there hath been a Copy of them preserved in the Registry of Rome That an hundred years after they were quoted under 〈◊〉 Name of this Pope and have ever since continued under his Name to this our Age. But perhaps it may be said That it was not S. Coelestine that composed them himself but he caused them to be framed either by S. Prosper who was the Pope's Secretary as some say or S. Leo whom the Office of Archdeacon of the Church of Rome seems to have engaged in that Business But these are bare Conjectures which not being supported with the Testimony of any Author worthy of Credit cannot
suffered their Estates to be plundered by the Christians This Action much displeased Orestes Governour of the City who was already much troubled to see that the Bishop of Alexandria had an Authority which extreamly lessen'd the Governour 's This began to put all things in Confusion and rendred them professed Enemies They had each of them their Party and as the People of Alexandria are naturally very seditious this Division caused frequent Skirmishes in the City One Day as Orestes went in his Coach he was encompassed with Five hundred Monks who sallied out of the Monasteries to revenge the Quarrel of their Bishop they pursued him wounded him with the Blow of a Stone and had slain him if his Guards had not come to his Assistance and the People had not stopp'd their Fury Orestes caused one of these Monks to be apprehended named Ammonius and examined him upon the Rack with so great Severity that he died in the Torments S. Cyril honoured him as a Saint and publickly commended his Zeal and Constancy There was at that Time in Alexandria a famous Heathen Philosophess named Hypatia whose Faine was spread so far that they came from all parts to see her and consult her Now because Orestes went often to see her it was imagined that it was she that cherished him in the Aversion which he had toward the Bishop Some of the Seditious headed by a certain Reader * Named Petrus set upon her as she returned home dragged her through the Streets and cut her in a Thousand Pieces This Story is not only related by Socrates but is also attested by Damascius who in the Life of Isidore the Philosopher describes the tragical Death of this Illustrious Woman and accuseth S. Cyril to be the Author of it But we must not believe that Historian S. Cyril was no ways concerned in her Death They were some Seditious Persons who took the Opportunity of the Division between him and Orestes to commit this cruel and bloody Murther The Contest with Nestorius was that which made S. Cyril so very eminent This Bishop of Constantinople having delivered in his Sermons That we ought not to give the Virgin Mary the Name of Mother of God gave great Scandal in the Church some of his Homilies being brought into Aegypt and there causing great Disturbances among the Monks S. Cyril wrote a Letter to them in which he maintained That the Virgin Mary ought to be called the Mother of God Nestorius knowing that S. Cyril had written against him declared openly That he looked upon him as his Enemy and would not have Communion with him S. Cyril wrote a very courteous Letter to him yet without approbation of his Doctrine Nestorius also returned him a civil Answer but without retracting his Opinions They also wrote two other Letters to each other wherein they disputed of the Question in Controversy but without coming to an Agreement yet these Writings which passed pro and con between them exasperated their Spirits The Business was brought before S. Coelestine S. Cyril fortified with his own Authority proceeded against Nestorius and composed Twelve Anathema's against his Doctrine which became a fresh Subject of Contest The Eastern Bishops disapproved them Lastly the Quarrel grew so great that a General Council at Ephesus was forced to be called to quench the Flame S. Cyril presided in it and was much crossed in his Designs But this is not the place to write that History which shall be found at the End of this Tome We must here betake our selves to S. Cyril's Works They have been collected together and printed in Greek and Latin at Paris in 1538. in Six great Volumes in Folio by the Care of Johannes Aubertus Prebendary of †Laon. Laudunum President of the College of the same Name and Regius Professor The First contains Seventeen Books of the Adoration and the Worship of God in Spirit and a Theatm Truth Translated by Antonius Agellius a * One of the Order of the Theatins a Sect of Priests in great credit in Clem. viâ—'s time Theatin Priest of Naples who caused them to be printed at Lyons and Rome and his Books called Glaphyra or a curious and elegant Commentary upon the Five Books of Moses which are Translated by the Jesuit Schottus and printed by themselves at Antwerp 1618. The 17 Books of God's Worship in Spirit are composed in form of a Dialogue The design of this Work is to shew That all the Law of Moses as well-as-the Precepts and all the Ceremonies which it prescribes being understood aright relate to the adoration of God in Spirit and in Truth which the Gospel hath 〈◊〉 To prove this Proposition he seeks out all the Allegories in the Hiâ—â—oâ—ies of the Old Testament In the first Book he shews That that which happened to Adâ—â— Abraham and 〈◊〉 teaches Men how they fall into Sin and aâ—â—er what manner they may raise themselves agaiâ— The Pleasure which allures them is figured by the Woman by the delights of 〈◊〉 by earthly good Things The Grace of our Saviour by the calling of 〈◊〉 by the Proâ—ection which God vouchsafed Lot by the care which he takes of his People lastly Repentance light from Sin love of Vertue by the Actions of the ancient Parriarchs In the Second and Third he makes use of several places of the Law to shew That the Fall of Man could not be repaired but by the coming of Jesus Christ That he alone can deliver him from the lâ—…table Consequents of Sin which are Death the tyranny of the Devil an inclination to Evil and Concupiscence Lastly That he alone can redeem and justifie Man He finds Baptism and Redemption by Jesus Christ figured in many places of the Law and Prophets In the Fourth he uses the Exhortations Promises and Threatnings laid down in the Law to encline Christians whom Jesus Christ hath redeemed to follow their Callings renounce Vice and embrace Vertue In the Fifth he affirms That the Constancy and Courage of the Ancients in suffering Evils and opposing their Enemies is a figure of the Strength and Vigour with which Christians ought to nesist their Vices and irregular Passions In the Sixth he demonstrates That the Law commands the Worship and Love of one God only and that it hath condemned all Superstitions and Prophaneness contrary to that Worship In the Two following Books he also prescribes Charity towards our Brethren and Love towards our Neighbour In the Ninth and Tenth he finds infinite resemblances between the Tabernacle and the Church The Priesthood of the Old Law the Consecration of the High Priests the Sacerdotal Vestments the Ministry of the Levites c. furnish him with abundance of Matter for Allegories which he treats of in the Three following Books The Prophane and Unclean Persons under the Law who were shut out of the Tabernacle and Temple are the figure of Sinners which ought to be expelled out of Churches and do teach us That none but those that are
the True Good and that the Saints confirmed in Vertue may resist the Devil by their own Strength God leaving them to themselves to give them a greater Opportunity of meriting That we ought to have these Opinions in Abomination and must acknowledge that Sin hath made so great a Wound in our Nature that it is not able so much as to desire the Recovery of them from God not being sensible of its own Misery That the Gifts of Nature serve only to make us proud and give us no manner of Power to chuse that which is really Good That if it were not so Jesus Christ would die in vain That the Necessity there was that a God should die to save Mankind ought to inform us how deep our Wound was That the Faithful who are engrafted into Jesus Christ ought to acknowledge that they can do nothing without him He maintains That it is foolish to imagine that if the Saints have done no good Actions by the Strength of their own Freedom they deserve no Reward That on the contrary all our Confidence ought to be in God and that our Vertue is so much the more worthy of Reward as it is the more fixed on Jesus Christ That Christian Humility obliges us to acknowledge that we cannot do any good in this Valley of Tears but by the Grace of Jesus Christ which doth not destroy but restores our Freedom yet after such a manner as that all the Good it doth ought to be attributed to Grace and not to it That in the last Place it doth not countenance our Negligence nor hinder Men from pursuing after Vertue since on the contrary we cannot do a vertuous Action without this Grace These are the Books of S. Prosper which he purposely composed for the Defence of S. Austin's Doctrine concerning Grace He maintains the Principles of this Saint but he mollifies them at least as to the Terms especially about the Subject of Predestination to Glory and of Reprobation which he supposes to be built upon the Fore-sight of Man's Good-works as the Schools speak He speaks also of the Universal Desire of God to save all Men after a very moderate manner But he departs not from S. Austin's Principles as to the Fall of Man the Necessity of Grace the Weakness of Man's Will as also the Beginning of Faith and Conversion and the Efficacy by which it works upon Men's Hearts Indeed he hath no other Divinity that what he hath taken out of S. Austin it was that he might acquaint himself the better with the Principles of this Father that he made an Abridgment of Divinity made up of certain Extracts taken out of the Works of this Father He puts some of his Sentences in Verse We have yet these Two Works among the Books of S. Prosper The one is entitl'd * These were printed alone at Helmstadt anno 1613. Sentences gathered by S. Prosper from the Works of S. Austin and the other a Book of Epigrams composed of S. Austin's Sentences There are †98. Cave 97. He consulted no other Author but S. Austin in composing his Commentaries upon the Scriptures as appears by his Commentary upon the Fifty last Psalms in which he follows the Explications of S. Austin so exactly that he doth nothing almost but abridge him and put him into other Words The Two Epigrams which he hath composed against * In obtrectatorem Cavc the Adversaries of S. Austin are also a Mark of the Esteem he had for that Father I see no Reason to take from S. Prosper the Epitaph upon the Nestorian and Pelagian Heresies But there is not the like Grounds for the Poem upon Providence which contains Principles concerning Grace directly opposite to what S. Prosper lays down in his Poem of Ungrateful Persons for the Author of the Poem about Providence maintains That Man since the Fall into Sin hath still some Ability to do good That the Will goes before Grace That the Good and Sinners are equally tempted and assisted and that which makes the Righteous Men so glorious is that they resist whereas the Sinner yields to them These are the very Opinions which S. Prosper opposes in his Poem of Ungrateful Persons and in his other Works For though we should suppose with M. Abbot Anthelmi that S. Prosper sought for mollifying Terms yet we cannot think that he proceeded so far as to deliver that for Truth which he had formerly confuted besides the Style of this Poem differs much from the Poem of Ungrateful Persons The Author wrote after the Vandals broke in upon the Empire The Poem of An Husband to his Wife which bears Paulinus's Name doth in many Manuscripts bear S. Prosper's Name and Bede says 't is his The Book of Promises and Predictions is not S. Prosper's for the Author is an African and the Stile of this Work is very different from S. Prosper's other Works Nevertheless it is attributed by Cassiodorus to S. Prosper but either it is anothers of the same Name or in the time of Cassiodorus this Work was falsly attributed to S. Prosper either because it was conformable to his Doctrine or perhaps because S. Prosper Published it in the West But however that be it cannot be our Authors The end and design of the Book is to make a Collection of the Promises and Prophecies contain'd in Holy Scripture and to shew which of them are already fulfilled and which were yet to be accomplished hereafter The Two Books concerning a Contemplative Life is manifestly Julian Pomerius's of which we shall speak hereafter Printed alone 1487 and at Col. 1536 Octavo There remains nothing now but the Chronicon Gennadius assures us That S. Prosper had made a Chronicon from the beginning of the World down to the Death of Valentinian and the taking of Rome by Gensericus King of the Vandals Victorius Cassiodorus and S. Isidore of Sevil and many other Authors make mention of it So that we cannot doubt but that S. Prosper hath composed a Chronicon The first which appeared under S. Prosper's Name was an Addition to the Second Part of Eusebius's Chronicon augmented by S. Jerom which begins at the Death of Valens and ends at the Year 455. This hath been since augmented 10 Years more in the Edition which M. Chiffletius hath Published in his First Tome of his Collection of the French Historians This is the very same which F. Labbe hath Published entire in his First Tome of his Bibliotheca Manuscripta It begins at the Creation of the World and ends at the Year 455. But M. Pitthaeus hath Published another which begins and ends at the same Year which bears S. Prosper's Name but he gives it the Name of Tiro which might make us think it some other Author's Some believe that the First is S. Prosper's and that the Second is not Some others think that neither of them is his others that both are his In my Judgment the most probable Opinion is That the Chronicon
and very profitable Maxims The Discourse of this Author is not excellent for the Elegancy of the Expressions but for the acuteness and neatness of the Notions GENNADIUS GEnnadius a Priest of Marseille did himself make a Catalogue of his own Works at the Gennadius end of his Book of Ecclesiastical Writers I have Written saith he eight Books against all the Heresies six Books against Nestorius three Books against Pelagius A Treatise concerning the Millennium and St. John's Revelation * It is a continuation of St. Jerom's Catalogue of Ecclesiastical Writers from 392 where St. Jerom left off to 495 and therefore has been Printed with it at Basil in 1528 4to at Colen in 1580 at Helmstadt in 1612 4to and at Antwerp 1639. A Book of the Ecclesiastical Writers and a Treatise of the Doctrine I hold and believe sent to Pope Gelasius We have nothing of his but the two last It is needless to speak of the first here because we have Copied it out wholly in this Volume The Last which bears this Title at present Of the Doctrines of the Church hath gone a long time under the Name of St. Austin although the Authors of this Age have told us that it is Gennadius's and it carries his Name in some ancient MSS. See what we have already said when we spoke of the Additions to the 8th Tome of St. Austin's Works It is Composed in the form of a Confession of Faith but in delivering the Orthodox truths he rejects the Contrary Errors and Names the Maintainers of them The five first Articles are about the Trinity and Incarnation the four following upon the Resurrection In these last he rejects the fabulous Opinion of the Millennaries and the Errors of Origen and Diodorus and proves that there shall be but one Resurrection of the Flesh which shall be real though incorruptible He thinks that it may be said that those who shall be found alive at the day of Judgment shall not Die but shall only be Changed but it can't be asserted without an Error that the Torments of the Devils or Wicked Men shall one day have an end He is of Opinion that none but God is Spiritual that all Creatures are Corporeal although Intellectual Creatures are Immortal He rejects the Opinion of Origen about the Pre-existence of Souls as also of those that hold that they are produced by generation He says that God Creates and at the same time infuses them into the Body He asserts that only the Soul of Man exists separately from the Body that Man is made up of a Soul and Body but there is no difference of Substance in him He holds that Man was Created free but by Sin he hath lost the strength of that liberty but yet he has not quite lost the power of choosing Good and refusing Evil and to seek after his own Salvation because God exhorts him stirs him up and encourages him to do it So that the beginning of Man's Salvation proceeds from his Free-will strengthened by Grace because he can freely yield to its Inspiration but it is the Gift of God to be able to attain the end we desire that it depends upon our Labour and the assistance of God that we do not fall from the state of Grace and when we do fall we ought to impute it to our own negligence and the viciousness of the Will He passes next to the Sacraments and affirms That there is but one Baptism and that we must not Baptize them again who have been Baptized by Hereticks with the Invocation of the Name of the Trinity but they who have not been Baptized in the Name of the Trinity ought to be Rebaptized because such a Baptism is not true He neither commends nor blames the practise of those who received the Sacrament every day But he exhorts and requires them to receive the Sacrament every Sunday provided they are not linked to any Sin for those who are accustomed to any Sin are rather leaden by the guilt than purged from it by the Sacrament but yet he that finds himself averse from Sin may receive the Sacrament although he hath Sin'd which he understands as himself says of him who hath not committed any grievous or heinous Sins for whosoever hath committed any of these sort of Sins after Baptism he exhorts him to testifie his sorrow for them by performing publick Penance and so be restored to the Communion of the Church by the Absolution of the Priest if he will not subject himself to Condemnation by receiving of the Sacrament Not that I deny that Heinous Sins can be * Pardoned remitted by a Private Repentance but then it must be done by an entire change of the Custom of Living by a continual sorrow for them and not receiving the Sacrament till they had made a thorough Reformation and live altogether otherwise than they have done True Repentance is not to be guilty again of that which we have Repented of and real satisfaction consists in eradicating Sin and never more exposing our selves to Temptations In the 25 * D. Cave is of Opinion that 30 Articles of this work viz. from Art 22. to Art 51 are not Gennadius's but composed by some other hand after Gennadius's Death Article he affirms That we ought not to expect any thing Earthly in our Happiness and that the Millennary Reign of Christ is a mere Chimaera The other Articles are nothing but Explications of the precedent or concern the Discipline of the Church He speaks also of Grace and Free-will in Art 26 where he says that no Man tends to Salvation unless he be called to it and that none that are called can it obtain but by the help of God that none obtains this assistance but he that prays for it that God wills not that any should Perish that he only permits it that he may not injure Man's Freedom He adds in Art 27 and those that follow that God did not create Sin that Men commit it by their Freedom That this proves that only God is immutable That the Angels have voluntary persevered in goodness That Marriage is good when it is used for the procreation of Children or to avoid Fornication That Celibacy when it is preserved with a design to serve God is a very advantageous State and Virginity is also most excellent That it is Lawful to eat of all sorts of Meats but it is convenient to abstain from some and preserve Temperance That it is credible that Mary the Mother of God did always remain a Virgin That we ought not to believe that at the Day of Judgment the Elements shall be destroyed but only changed That the Resurrection shall not quite take away the difference of Sexes That the Souls of the Righteous go to Heaven as soon as they depart from their Bodies and then expect perfect Happiness but the Souls of Sinners are kept in Hell where they wait their Punishment That the Flesh of Man is not Naturally
Evil That the Devil doth not know the Secret Thoughts of Man but guesses at them only by the Motions of the Body That he is not always the Author of Evil Thoughts though God be always of Good ones That he never enters the Soul but is united and joyned to it That the Miracles and Wonders which Wicked Men do doth not make them more Holy or better Men That there is no Righteous Man that Sins not but for all that he continues Righteous That no Unbaptized Person can be saved and therefore Catechumens obtain not Eterternal Life unless they have suffered Martyrdom because all the Mysteries of Baptism are accomplished by Martyrdom for he that is Baptized professes his Faith in Jesus Christ before his Bishop He that suffers Martyrdom doth it before his Pesecutors After this Confession the Catechumen is either plunged in or sprinkled with the Water the Martyr is either sprinkled with his own Blood or cast into the Fire The Person Baptized receives the Holy Spirit by the Imposition of the Bishop's Hands the Martyr is an Instrument of the Holy Spirit which moves and speaks in him The Person Baptized partakes of and remembers the Death of Christ by receiving the Sacrament the Martyr dies with Jesus Christ. The Baptized person renounces the World the Martyr abandons Life All Sins are pardoned by Baptism and blotted out by Martyrdom This comparison we have thought fit to recite at large for the excellency of it Let us now return to the other Articles of Gennadius not yet spoken of They almost all concern Discipline or Morality That Repentence can procure Pardon of Sins yea even for those who defer it till they are at the point of Death That the Sacrament ought not to be administred with Water only but with Wine mingled with Water That it is good to Honour the Reliques of Saints and to go to the Churches which bear their Names as to places appointed for Prayer to God That Persons twice Married ought not to be Ordained nor such as have kept a Concubine not such as have Married a Widow or a Lewd Woman nor the Lame nor Usurers or Stage-Players nor those who have done Publick Penance nor Fools nor Daemoniacks nor Simonists That the Clergy may keep their Estates if they do it that they may distribute the Yearly Revenues to the Poor but it is better to give it them all together That Easter may not be kept till the Vernal Aequinox be past and the full Moon be over These are all the Articles contain'd in * This Book hath been Printed by it self with the Learned Notes of Elmenhorstius at Hamburgh 1614 4to this Treatise of Gennadius There is more Learning than Judgment in this Work for in it Gennadius delivers many Erroneous Doctrines propounds mere Opinions as Articles of Faith and condemns many Orthodox Truths This Treatise of Gennadius and his Book of Ecclesiastical Writers do evidently prove that he was not of Saint Austin's Judgment concerning Grace and Free-will but of Faustus of Ries and that he approved of his Opinion concerning the Nature of the Soul and of all Creatures His style is plain clear elegant and clean I forgot to observe that he hath added to Saint Austin's Treatises of Heresies four new Heresies viz. The Predestinarians Nestorians Eutychians and Timotheans This Addition is found under Gennadius's Name in a MS. of St. Victor's Library at the end of St. Austin's Book and Hincmarus cites it under the Name of this Author NEMESIUS AENEAS GAZAEUS Nemesius Aeneas Gazaeus IT is probable that these * Yet Dr. Cave places them very far asunder viz. Nemesius in 380 and Aen. Gazaeus in 487. two Christian Philosophers lived about the end of the fifth Age. The first is Nemesius who is commonly reputed Bishop of Emesa He hath made a Treatise of the Nature of Man divided into 45 Chapters which some attribute to St. Gregory Nyssene In it he confutes the Manichees Apollinarists and Eunomians but he confirms the Opinion of Origen concerning the Pre-existence of Souls This Treatise is full of general and Metaphysical Propositions and Divisions which are of little use to discover the Nature of Man particularly He maintains that Angels are Spiritual and that the Humane Nature is absolutely free This Treatise was first Translated by Valla whose Version was Printed in 1535 and since by Elle-bodius The same Version was Printed with the Greek by Plantin at Antwerp in 1565 and inserted in the Biblioth Patr. Printed at Paris in 1624 and in the following Editions more correct with useful Notes at Oxford in 1671 8vo The Work of Aeneas Gazaeus concerning the Immortality of the Soul and the Resurrection is not so abstract as Nemesius's It is a * Entitled Theophrastus Dialogue wherein he treats of the Immortality of the Soul of Man and the Resurrection of the Body but he mixes his discourse that it may be more pleasing with many enquiries into the Opinions of the Philosophers and with an abundance of Curious Stories He believes that God creates Souls to infuse them into Bodies and that the number of them though fixed and certain yet is known to none but God that Souls are sensible of nothing without Bodies that Man is very free that the Bodies shall rise in the same form that they had in this World that Devils assume the form of Dead-men to trouble the Living That the Reliques of the Martyrs make the Devil to fly That there are many Miracles done by the Prayers of Good Men That Dead Men have been raised c. This Author wrote about the end of the Fifth Age for about the end of his Treatise he speaks of the Persecution of the Vandals against the Orthodox as a thing that lately happened His Treatise was Translated by Ambrose Camaldulensis and Printed at Basil in 1516 and put into the Biblioth Patr. at Paris in 1624 and Printed since in Greek and Latin by Wolphius at Basil in 1560. Translated by Casp. Barthius and Printed at Lipswich in 1658 4to with Zacharias Bishop of Mitylene who was another Christian Philosopher but more Modern for he flourished about 536. GELASIUS CYZICENUS Gelasius Cyzicenus THE Preface of the History of the Council of Nice which bears Gelasius's Name discovers to us that this Author was of Cyzicum and that he lived toward the end of the fifth Age for he says That his Father was a Priest of that Church and that the Persecution of the Emperor * Basiliscus deposed Zeno Ann. 476. Reigned not quite two Years He was an Arian and therefore persecuted the Orthodox Basiliscus against the Orthodox gave him an occasion of writing this Work He thought at first that all his business had been to Copy out the Ancient Acts of the Council of Nice which heretofore had belonged to Dalmatius Bishop of Cyzicum and which were fallen into his Fathers Hands But not finding them perfect he was forced to add several things to them related by
Faith cited by S. Cyril and in the Council of Ephesus A Fragment of his Letter to Eupsychius cited by Theodoret. His Letter to Calliopius recited by Socrates in his History Lib. 7. Chap. 25. The Answers of this Bishop in favour of the Novatians recited by Socrater WORKS lâ—st Several Sermons and some Letters A Treatise of Faith and Virginity dedicated to the Princesses the Daughters of Arcadius TICHONIUS His Genuine WORKS which we have His Books of the VII Rules for the Explication of Holy Scripture His WORKS lost Three Books of the Intestine War A Narration of divers Causes A Treatise upon the Apocalypse LEPORIUS His Genuine WORKS which we have His Book of Râ—â—ractations S. ISIDORE the Paluâ—iote His Genuine WORKS c. Two Thousand and 12 Letters upon different Subjects JOANNES CASSIANUS His Genuine WORKS c. His Institutions of Monks in 12 Books His 24 Collations or Conferences Seven Books about the Incarnation S. NILUS His Genuine WORKS c. A Treatise of the Monastick Life A Treatise entituled Peristeria dedicated to the Monk Agathius A Discourse of Voluntary Poverty dedicated to Magna the Deaconness A Moral Discourse A Comparison between the Life of the Anchorites and other Monks Two Treatises to Eulogius A Treatise of the eight Vices published by F. Combefis A Discourse of Evil Thoughts His Sentences A Sermon upon these words of the Gospel But he that now hath a Scrip let him take it Some Fragments of two Sermons upon the Feast of Eâ—ster and of three upon Whitsuntide received by Photius God 276. Seven Narrations of the Persecutions of the Monks of Sinai A Discourse in praise of Albinianus Several Letters WORKS lost A Treatise of Compunction A Commentary upon the Psalms Several Sentences and some Letters Supposititious WORKS The Manuel of Epictetus Pachon A Dogmatical Discourse Several Sentences The Author of the Professions of Faith attributed to RUFFINUS WORKS extant Two Confessions of Faith the one published by F. Sirmondus the other by F. Garner POSSIDIUS the Deacon His Genuine WORK The Life of S. Austin URANIUS His Genuine WORK The Life of S. Paulinus S. CAELESTINE Pope His Genuine WORKS A Letter against the Pelagians Aphorisms of Grace composed by his Order A Letter to the Bishops of the Provinces of Vienna and Narbon A Letter to the Bishops of Apulia and Calabria Letters concerning the Affair of Nestorius S. CYRIL Bishop of Alexandria His Genuine WORKS 17 Books of the Worship of God in Spirit and Truth A Book against the Emperor Julian in 10 Parts Glaphyra or a Curious and Elegant Commentary upon the Pentateuch A Commentary upon Isaiah A Commentary upon the Twelve Minor Prophets A Commentary on S. John's Gospel divided into Twelve Books We have only some Fragments of the Seventh and Eighth A Treatise called Thesaurus Seven Dialogues of the Trinity and Two on the Incarnation A Discourse of the Orthodox Faith to Theodosius the Emperor A Writing to the Empresses Five Books against Nestorius His Twelve Chapters and their Defence His Apology to Theodosius His Letters and Sermons against Nestorius A Treatise against the Anthropomorphites His Paschal Homilies and other Sermons Several Letters His Answers to the Questions of certain Monks WORKS lost His Commentaries upon the Prophets Jeremiah Ezekiel and Daniel A Commentary on S. Matthew A Treatise about the failure of the Synagogue A Book of Faith Divers Treatises Suppositious WORKS A Treatise about the Trinity A Collection of Moral Explications MARIUS MERCATOR His Genuine WORKS His first Memoir against the Pelagians His second Memoir against the same Hereticks Observations on the Writings of Julian A Book against Nestorius to prove the Conformity of his Doctrine with P. Samosatenus's A Treatise against Nestorius's 12 Chapters A Translation and Collection of several Pieces WORKS lost A Treatise against the Pelagians mentioned by S. Austin ANIANUS A Genuine WORK A Translation of 15 or 16 of S. Chrysostom's Homilies JULIANUS His Genuine WORKS A Fragment of a Letter to Pope Zosimus recited by Marius Mercator A Profession of Faith to Pope Zosimus Another Confession of Faith to Rufinus Bishop of Thessalonica The first of his four Books to Turbantius against the first Books of S. Austin of Marriage and Concupiscence Some Fragments of the three other Books Eight other Books against the second Book of the same Work the first five of which are in S. Austin's imperfect Work A Fragment of the three other Books in Bede WORKS lost Some that he composed before he declared himself against S. Austin A Letter to Pope Zosimus His three last Books to Turbantius His three last to Florus A Treatise of Love A Commentary upon the Canticles A Book concerning Constancy NESTORIUS His Genuine WORKS A Sentence taken out of his first Sermon preached at Constantinople quoted by Socrates Fragments of his Sermons Two Letters to S. Cyril Two Letters to S. Caelestine A Letter to Alexander Bishop of Hierapolis The 12 Chapters of Nestorius contrary to S. Cyril's A Letter to John Bishop of Antioch A Declaration of his Opinions A Letter to the Emperor A Letter to the Emperor's Eunuch Another to the Praefectus-Praeterio Some Fragments of Letters written in his Exile recited by Evagrius l. 1. c. 7. WORKS lost Some Sermons preached at Antioch His entire Sermons preached at Constantinople JOHN Bishop of Antioch His Genuine WORKS c. Some Letters in Greek and Latin in the Acts of the Council at Ephesus and 15 in Latin in the Collection of F. Lupus One of his Homilies in the Acts of the Council of Ephesus ACACIUS Bishop of Beraea His Genuine WORKS c. A Letter in Greek and Latin in the Acts of the Council of Ephesus Two Letters in Lupus's Collection PAULUS Bishop of Emesa His Genuine WORKS c. Two Homilies about the Peace between the Eastern and Egyptian Bishops A Letter in Latin MELETIUS Bishop of Mopsuesta His Genuine WORKS c. Eleven Letters in F. Lupus's Collection DOROTHEUS Bishop of Martianople His Genuine WORKS c. Four Letters Ibid. ALEXANDER Bishop of Hierapolis His Genuine WORKS c. 24 Letters Ibid. EUTHERIUS Bishop of Tyana His Genuine WORKS A Work entituled The Tragedy Several Letters in Lupus's Collection THEODOTUS Bishop of Ancyra His Genuine WORKS Two Sermons upon Christs Nativity A Sermon preached upon S. John's Day A Discourse upon the Nicene Creed WORKS lost Six Books against Nestorius dedicated to Lausus A Sermon upon Candlemass-Day A Sermon upon Elias and the Widow Another upon S. Peter and S. John Another upon the lame Man laid at the Gate of the Temple Another upon the Servant that received the Talent Another upon the two blind Men. A Sermon upon the Virgin and S. Simeon ACACIUS Bishop of Meletina His Genuine WORKS An Homily and a Letter MEMNON A Letter RHEGINUS A Discourse in the Council of Ephesus MAXIMIAN A Letter to S. Cyril ALIPIUS and CARISIUS Two Petitions in the Acts of the Council of Ephesus S. SIXTUS III. His Genuine WORKS c. Two
the Coelestial Hierarchy Of the Ecclesiastical Hierarchy Of the Names of God Of Mystical Divinity Some Letters A TABLE Of the Acts Letters and Canons of the COUNCILS Spoken of in this Volume The Counâ—il of Rome under S. Caelestine in 430. S. Caeletine's Letters 〈◊〉 Council held at Alexandria in the same Year The Letters of the Council against Nestorius his Anâ—thematisms and Confession of Faith The General Council of Ephesus The Acts of this Council The Synods of the Eastern Bishops which folloâ—ed it The Letters of the Bishops of these Synods The Council of Ries in 439. The Condemnation of Armentarius The First Council of Orange Thirty Canons The Council of Vasio in 442. Ten Canons The Second Council of Arles Fifty Six Canons The Council of Domnus against Sabinian The Acts are lost The Council of Proclus in favour of Bassianus The Acts are lost The Council of Constantinople in 448. The Acts are recited in the Council of Chalcedon Another Assembly at Constantinople The Acts of it are also in the Council of Chalcedon The Council of Ephesus under Dioscorus The Acts of it are also in the Acts of the Council of Chalcedon The Council of Rome under S. Leo. Letters written in the Name of the Council by S. Leo. The Council of Constantinople under Anatolius A Letter written to S. Leo lost The Council of Chalcedon The Acts of this Council in which were XVI Sessions and XX Canons The Session concerning Domnus is Dubious The Council of Constantinople under Gennadius A Constitution against Simony The Council of Tours in 461. Thirteen Canons The Council of Venice Sixteen Canons The Councils of Rome under Pope Hilary See the Letters of this Pope The Council of Rome under Foelix See also the Letters of this Pope A Council at Rome under Gelasius in 494. The Decree concerning Apocryphal Books A Council under the same in 495. The Acts of the Absolution of Misenus Supposititious Councils The Acts of the Council of Rome about the Accusation of Bassus against S. Sixtus and of the Council of Jerusalem under Polychronius A TABLE of the Works of the Ecclesiastical Writers who died since the Year 430 disposed according to the Order of the Matters they treat of Treatises about the Truth of Religon against the Heathens and Jews THE Letters of S. Isidore Pelusiota 17 Letters of S. Cyril concerning the Worship of God in Spirit and in Truth A Confutation of Julian's Books against the Christian Religion 12 Discourses of Theodoret concerning the Cure of the Heathens False Opinions 10 Discourses of Providence Vincentius Lerinensis his Memoir Treatises of the Trinity S. Isidore's Letters S. Cyril's Thesaurus Eugenius and Cerealis's Confession of Faith Fausius Of the Generation of the Son 12 Books of the Trinity by Vigilius Tapsensis His Writings against Varimadus Faelician and Palladius His Conferences between Arius and Athanasius Paschasius of the Godhead of the Holy Spirit Treatises upon the Incarnation Leporius's Retractations S. Isidore's Letters 7 Books of Cassian upon the Incarnation The Greatest part of S. Cyril's Works Theodotus's Sermons Proclus's Sermons A Treatise of Capreolus Theodoret's Writings and Letters The Writings of Andrew Bishop of Samosata The Letters of several Eastern Bishops in the Collections published by F. Lupus The Writings of Eutherius of Tyana S. Leo's Letter to Flavian and some others Faustus's Letter to Gratus and Faelix The Acts of the Council of Chalcedon and Ephesus with the Letter and Pieces written on that Subject The Encyclical Code Treatises about Grace and Freewill S. Caelestine's Letter and Aphorisms Some of S. Leo's Letters Marius Mercators Treatises Julian's Treatises S. Prosper's Works The Treatise of the Vocation of the Gentiles and the Epistle to Demetrias The Works of Faustus Reiensis About the Nature of the Soul Three Books of Claudianus Mamertus Faustus's Treatise upon the same Subject Nemesius's Treatise of the Nature of Man A Treatise of the Immortality of the Soul by Aeneas Gazaeus Treatises upon several points of Loctrine S. Isidore's Letters The Confessions of Faith attributed â—o Rufinus Sentences taken out of S. Austin by S. Prosper Gennadius's Treatise of Ecclesiastical Doctrines The Treatises concerning the Name of God and the Coelestial Hierarch attributâ—d to S. Dionysius Treatises against Hereticks Theodoret's last Book of Heretical Fables Vincentius Lerinensis's Memoir Against the Nestorians Three Books of Cassian upon the Incarnatiâ—n The greatest part of S. Cyril's Books M. Mercator's Memoirs and Collections Extracts of Nestorius's Sermons and other Vritings Against the Pelagians S. Caelestine's Letter and Aphorisms about Grâ—ce M. Mercator's Treatises Julian's Treatises for the Pelagians S. Prosper's Works Pope Gelasius's Treatise against the Pelagians Against the Eutychians Theodoret's Eranistes His Chapters against S. Cyril Vigilius Taps 5 Books against Eutyches P. Gelasius's Treatise against Eutyches and Nestorius Books concerning Discipline Atticus's Letter to Calliopius S. Isidore's Letters S. Caelestine's Letter to the Bishops of the Provinces of Vienna and Narbon Other Letters of his to the Bishops of Apulia and Calabria Some of S. Cyril's Letters Some of Theodoret's The greatest part of S. Leo's Letters Salvian's Books to the Catholick Church The Letters of the Bishops Hilary Simplicius Faelix III. and Gelasius Sidonius's Letters which we have abridged P. Gelasius's Treatise of the binding power of an Anathema The Treatise of the Ecclesiastical Hierarchy attributed to Diomysius The Acts of the Council of Ephesus and chiefly that which is said in the first Action about the manner of proceeding against Nestorius with the Decrees and six Canons made in the 7th Action The Decrees of the Council of Ries 30 Canons of the Council of Orange 10 Canons of the Council of Vasio 56 Canons of the II Council of Arles The Acts of the Council of Chalcedon and chiefly the Actions of Carosus and Dorotheus the Decrees made in the 7 8 9 and following Sessions and particularly in the 15th which contains 30 Canons The Constitution of the Council of Constantinople under Gennadius concerning Simony 13 Canons of the Council of Tours 16 Canons of the Councils of Venice The Councils of Rome under the Bishops Hilari us Simplicius and Gelasius Critical Works upon the Scripture and other Ecclesiastical Writings Tictionius's 7 Rules for the Explication of the Scriptures S. Isidore's Letters upon the Scripture Theodoret's Prefaces to his Commentaries The two first Chapters of the Writing of Eutherius of Tyana S. Eucherius's Treatise of Spiritual Forms Gelasius's Treatise of Apocryphal Books Gennadius of Ecclesiastical Writers Gelasius's Decree concerning the Canonical and Apocryphal Books Commentaries upon the Holy Scripture Upon GENESIS S. Cyril's Glaphyra Theodoret's Commentary on the Penteteuch and the three following Books Upon the PSALMS Theodoret's Commentaries S. Prosper's Commentary upon the 50 last Psalms Arnobius Junior Commentary on the Psalms On the Books of SOLOMON Salonius and Veranus's Explication of the Proverbs of Solomon and mystical Explication Upon the PRROPHETS S. Cyril's Commentary upon Isaiah and the 12 Minor Prophets Theodoret's
22. The Archbishop of Rhemes was call'd Romulphus and not Flavius as he is here set down The Bishop of Soissons was call'd Droctegifilas in 592. Greg. Tur. B. 9 c. 37. Ansericus was in the time of the Synod of Rhemes under Sonnatius in 630. Lastly King Theodoricus whose Subscription is here was then but two years old and his Father Childebert was yet alive There is one Peter who sign'd and is said to have seal'd this Instrument whereas at that time no sealing was in use In fine the Year 594 is us'd for the date of this Lâ—tter but we do not see that St. Gregory ever us'd this date and that which renders it suspicious is that the Jurisdiction which is subjoyn'd answears to the Year 593 and not to 594. All these Reasons prove invincibly the Forgery of this Instrument which deserv'd not to be plac'd among the Works of St. Gregory The Letter which is at the beginning of St. Gregory's Morals on the Book of Job informs us of his Design in composing this Work of the method in which he manag'd it and how he put it in execution It is address'd to St. Leander Bishop of Sevil with whom he had contracted a very close Friendship at Constantinople when he was there about the Affairs of the Holy See and when St. Leander was sent thither as Ambassador by the King of the Wisigoths St. Gregory puts such Confidence in him that he acquaints him with the disposition of his heart and the troubles of mind he had endur'd and disco vers to him that tho God had inspir'd him with the desire of Heaven and he was perswaded that it was more advantageous to forsake the World yet he had delay'd his Conversion for many years That nevertheless he was at last deliver'd from the Entanglements of the World and retir'd into the happy Harbour of a Monastery but he was quickly drawn from thence to enter into Orders which engaged him anew in Secular Affairs and oblig'd him to go to the Court of the Emperor at Constantinople That nevertheless he had the comfort to be attended thither by many Monks with whom he had daily Spiritual Conferences Then it was that they urg'd him with much importunity and St. Leander did even force him to explain to them the Book of Job after such a manner as they desir'd i. e. by subjoyning to the Allegorical Explication of the Historoy a Morality supported by many other Testimonies of Holy Scripture This was the occasion which mov'd St. Gregory to undertake this Work He repeated the beginning of it in the presence of his Monks and dictated the rest in divers Treatises Afterwards having more leisure he added to it many things cut off some reduc'd the whole Work into better Order and made it uniform by changing the Discourses and Treatises to the same style He divided this Work into 35 Books which were distributed into six Tomes He confesses that he sometimes neglected the Order and Coherence of the Exposition which he undertook and apply'd himself wholly to Contemplation and Morality But he excuses himself by saying that whosoever speaks of God ought necessarily to enlarge upon that which is most instructive and edifying for the Lives of those that hear him and that he thought it the best method he could observe in his Work to make a Digression sometimes from its principal subject when an occasion presented it self of procuring the welfare and advantage of his Neighbour He adds that there are some things which he handles in a few words according to the truth of History other things whose allegorical and figurative senses he enquires after and others from which he only draws Morality and lastly others which he explains with great care in all these three ways He affirms also that there are some places which cannot be explain'd literally because if they should be taken precisely according to the sense of the words instead of instructing those who read them they would mislead them into Error or confirm things that are contradictory Lastly he excuses the defects of his Work from his continual Sickness and declares that he did not hunt after the Ornaments of Rhetorick to which the Interpreters of Scripture are never oblig'd At the conclusion of this Letter he remarks that he ordinarily follows the late Version of the Scripture but yet he takes the liberty when he thinks it necessary to quote passages sometimes according to the Old and sometimes according to the New-Version and that since the Holy See over which he presided us'd both the one and the other he also employ'd them both indifferently to authorize and confirm what he asserted in his Work In the Preface of this Work having said that some thought Moses to be the Author of the Book of Job and others attributed it to the Prophets he looks upon it as a thing very needless to enquire in what time Job liv'd and who wrote his History since 't is certain that the Holy Spirit dictated it altho 't is very probable that Job himself wrote it After these few Historical Remarks he enters upon General Reflexions of a Moral Nature about the Patience of Job the Afflictions of the Righteous the Pride of Job's Friends the Conformity of Job to Jesus Christ. This is what the Preface contains The Body of the Commentary is agreeable to the Idea which he gives of it i. e. that he does not insist upon the litteral Exposition but upon the Allegories and Moralities which he applies to the Text of Job whereof a great part may be applied to every other place of Holy Scripture But he does not so much labour to explain the Book of Job as to amass together in one Work an infinite number of Moral Thoughts And indeed it must be confess'd that altho these Books are not a very good Commentary upon the Book of Job yet they are a great Magazine of Morality 'T is incredible how many Principles Rules and proper Instructions are to be found there for all sorts of Persons Ecclesiastical as well as Secular for those who converse with the World as well as for those who live in Retirement for the Great and for the Small in a word for all sorts of States Ages and Conditions We shall not here undertake to give a particular account of them for if we should make Extracts from such kind of Allegorical and Moral Commentaries our Work would grow infinitely big This is written with much simplicity and clearness but it is not so very brisk and sublime yet it was very much esteem'd in the Life-time of St. Gregory and admir'd after his Death We learn from himself that the Bishops caus'd it to be read in the Church or at their Table altho he would not suffer it to be done in modesty and all those who have spoken of it since his death have commended it as a most excellent Work There is a Relation which says That sometime after his Death the Original which he had
set aside these Witnesses and consult the Book it self of Isidore we must judge very favourably of it for it has not any mark of Forgery the stile of it is not different from that of his other Works it contains nothing but what agrees with History the Author 's mention'd in it are genuine the greatest part of the Books which it mentions are still extant It cannot be said to be the Work of an Author born in France since it appears that he chiefly insists upon the Writers of Spain and that the History and People of that Country are best known to him He relates also some Particulars concerning the Writers of his own time which no ways appear to be fabulous and which could not be known but by an Author of that time and Country You need only read the last Writers he mentions to be convinc'd of this Lastly the Manuscripts of this Work were found in Spain from which Garcias publish'd it There are many of them yet extant there was one at Coria into which was inserted by a mistake the Work of another Author who made a Catalogue of twelve Writers But the other Manuscripts contain nothing but the Books of Illustrious Men by Isidore and Ildephonsus with their Names at the beginning These are all the Proofs that can be had that any Work is genuine It seems that they had never call'd in question the Authority of Isidore but that they might have some pretence to reject the Writings of Facundus and the Chronicle of Victor of Tunona which are mention'd by Isidore They saw well enough that if the Book of Isidore was genuine they could not doubt but these Monuments were Authentical And for the same reason they should have carried on their Conjectures to Ildephonsus also but either they durst not or they forgot it and so the Authority of Isidore stands good still and consquently that of Victor of Tunona and Facundus cannot be question'd But tho we could imagine that Isidore's Book of Illustrious Men is supposititious yet I believe they dare not say the same of his Books call'd Origines Now in the last Chapter of the fifth Book of this Work he mentions the Chronicle of Victor of Tunona Ado Bishop of Vienna does also mention it in the beginning of his Chronicle and Otho Frisingensis in his History Book 5. cap. 4. But that which determines this matter is this That John Abbot of Biclarum an Author of the same time has continued the Chronicle of Victor of Tunona as he himself assures us at the beginning of his Chronicle There are no Witnesses more worthy of credit than those who give testimony to the Authors who wrote before them upon the same Subjects For they having carefully enquired about them speak not at a venture nor upon the Credit of another Gennadius gives testimony to St. Jerom by continuing his Work of Illustrious Men St. Isidore to Gennadius and Ildephonsus to St. Isidore St. Jerom also gave testimony to the Chronicle of Eusebius by continuing it Prosper followed them after him came Victor of Tunona and lastly John Abbot of Biclarum who gives testimony to those who preceded him Honorius of Autâ—â— and Ado of Vienna undertake after these Authors to write upon the same Subjects they follow them and give testimony to them as well as those who come after 'T is not easie to break this Chain and to give the Lie to so certain a Tradition Lastly If we should refer our selves wholly to the reading of the Chronicle of Victor of Tunona we shall find nothing in it which appears either feign'd or fabulous On the contrary we find in it the most notable Transactions related with their proper Circumstances which do perfectly agree with other Histories There are many things in it which concern the Church of Afric and particularly Victor of Tunona and every where there are Marks of Ingenuity and Sincerity which are not to be met with in the Works of Impostors We have now re-establish'd the Authority of two Witnesses who Depose in favour of the Books of Facundus for both Victor and Isidore of Sevil make honourable mention of them Cassiodorus also speaks of this Author in his Commentary upon Psalm 138. a Work which is excepted out of the number of those which are falsly attributed to Cassiodorus 'T is true he speaks not there of the Twelve Books but of two others addressed to Justinian which are probably the same that are mentioned in the Preface of the Twelve But this testimony however informs us that there was an African Bishop call'd Facundus who dedicated some Works to Justinian that this Author wrote briskly and subtilly Haereticorum penetrabili subtilitate destructor a Character which agrees very well to the Twelve Books of his which still remain But without searching for Witnesses we need only consult the Work it self to be perswaded that it is serious and genuine and that it cannot be the Fiction of an Impostor 'T is plain that he who was the Author of it wrote at such a time when the Controversie about the three Chapters was very fresh and warmly debated He speaks of it himself with much heat as a Person extreamly addicted to one side he appears to be throughly inform'd of all that pass'd and he takes a great deal of pains to gather together every thing that might justifie his Cause His Exhortation alone to the Emperor Justinian with which he concludes sufficiently discovers that this Emperor was then alive and that this Work is not a Fiction The Preface also confirms the same thing Lastly If ever a Work had the Infallible Marks of being genuine this is certainly such I know not whether they had also a design to question the Letter of the same Facundus to Mocianus or Mucianus but I can assure them that there is the strongest Evidence that this is not the Work of an Impostor It has the same stile with the Twelve Books and this stile is peculiar to this Author There is no Writer that came after him who resembles it it is an Original in its kind In a word it is as clear as the day that these Works are a Bishops of Africk who was banish'd into the East and liv'd in the time of Justinian and who was one of the most zealous Defenders of the three Chapters This Truth cannot be call'd in question but you must overturn all the Rules of good Criticism and render all things liable to doubts The very same almost is to be said of the Works of Marius Mercator and Liberatus 'T is true the Ancients have not mentioned these Works but they have such plain Marks of being genuine and contain some Transactions so particular and remarkable that no question can be made of Receiving them upon the credit of the ancient Manuscripts from which they were publish'd They have been made use of for clearing up many Points of Ecclesiastical History which were unknown before these Authors came to light The learned Criticks
came from Time to Time to give the Bishop an account of their Conduct and the Bishop did also visit his Diocess Publick Penance was in use yet but not with the same rigor as in the former Ages They granted Absolution several Times They never denyed the Communion to dying People Secret Confessions were frequent They recommended frequent Communion They administred yet Baptism by immersion and only at Easter and Whitsuntide unless in case of Necessity Prayer for the Dead was very much practised This is part of the Discipline contained in Charlemagne's Capitularies This is the Catalogue of this Emperor's Letters A Letter to Offa King of the Mercians in the Year 774. A Declaration for the Designation of Bishopricks A Letter to Fastrade his Wife Some Instructions given to Angilbert going to Rome anno 796. A Letter to Leo sent by Angilbert Two Letters to Offa. A Fragment of a Letter against vicious Priests directed to the Bishops of France A Letter to the Monks of S. Martin of Tours wherein he enjoyns them to send back again to Theodulphus Bishop of Orleans some Clerks of Orleans who had harboured among them A Letter for the Restauration of Schools in Churches and Monasteries A Letter to Pepin for the Peace of the Churches and of those who serve them A Letter to the Bishops of the Kingdom written in 811. commanding them to instruct the Priests and the People in the Signification of the Ceremonies of Baptism The Copy we have of it is directed to Odelbert it was set forth by F. Mabillon and is found as well as the preceeding in the Collection of Capitularies of M. Baluzius This Letter stirred up Amalarius Jesse and some other Bishops to make some Treatises to explain the Right of Baptism A Letter to Alcuin about the number of the Works in the Year among Alcuin's Works A Letter which he made for a Preface to the Book of Homilies made by Paul the Deacon and collected into one Volume by his order set out by F. Mabillon in the first Volume of his Analecta pag. 25. Sigebert ranks Charlemagne among Ecclesiastical Writers upon the account of this Work which yet was none of his but of Paul the Deacon of Aquileia F. Mabillon hath moreover set forth in the fourth Volume of his Analecta an Epistle of Charlemagne touching the Grace of the * Of the sevenfold Spirit Holy Ghost Lastly we meet with several Letters more of Charlemagne as Foundations Donations Priviledges c. in the Collection of such kind of Pieces But the two most considerable Ecclesiastical Works that have appeared under this Prince's Name are the Letter written in his Name to Elipandus Bishop of Toledo and the other Bishops of Spain against the Error of Felix Bishop of Urgel which is at the end of the Council of Frankfort and the four Books called Carolin against Image-Worship and the Decree of the Nicene Council Some attribute them to Ingilram Bishop of Mets others to Alcuin others would have us think them to be supposititious But this last Pretension is unwarrantable for not to speak of the Authority of Hincmarus who cites them and of several ancient Authors which are found in Libraries Pope Adrian's Answer to this Work shews it had been published in his Time by Charlemagne's Order and the Councils of Frankfort and Paris are authentick Testimonies of the Truth of these Books So that there can be no Doubt but this Work is a kind of Manifesto containing the Sentiment of the French Church published under the Name and by the Order of Charlemagne We shall speak more fully of these Works of Charlemagne when we make the History of the seventh Council and of this of Frankfort where we will examine the Affair of Felix of Urgel and the Sentiments of the Author of the Carolin Books touching Images ALCUIN FLaccus ALBIN or ALCUIN born in England Deacon of the Church of York and the Scholar of Bede and of Egbert was invited into France anno 790. by Charlemagne Alcuin who looked upon him as his Master and shewed a great esteem for him He had the Reputation of one of the most learned Men of his Age in Ecclesiastical Matters He instructed the French not only by his Writings but moreover by the publick Lectures he read in the King's Palace and other Places Charles gave him the Government of many Abbies and at last charged him with the Care of the Canons of S. Martin of Tours He died in this Society anno 804. This Aâ—thor's Works 〈◊〉 collected by Andreas â—…us or 〈◊〉 Chesne and Printed at Paris by Craâ—… in 1617. They are divided into Three parts The 1st comprehends his Tracts upon the Scripture the 2d his Books of Doctrine Discipline and Morality and the 3d the Verses Letters and Pâ—â—ms he made The first part comprehends the following Works Questions and Answers about several difficult passages of Geâ—…sis with an Explication of these words Let us make Man in our â—mage An Exposition of the Penitential and Gradual Psalms and of the 118th Psalm A Treatise of the use of Psalms with Prayers taken out of the Psalms An Office of the Church for the Year A Letter upon what is said in the Song of Songs that there be Sixty Queens and Eighty Concubines A Commentary upon Ecclesiastes and Seven Books of Comâ—…taries upon the Gospel of S. John It is observed in the end of this part that Alcuinus had laboured to correct the whole Text of the vulgar Bible by Charlemagne's Order and that this Manuscript-work is found in the Library of Vauxcelles with some Verses of Alcuinus upon this Work The Second part comprehends the following Treatises A Tract of the Trinity Dedicated to Charlemagne divided into Three Books wherein he handles with great accuracy and clearness some Speculative and Scholastick Questions concerning those Mysteries with Twenty Eight Questions and Answers about the Trinity A Letter explaining what is Time Eternity and an Age c. * In the Biblioth Patrum it is attributed to Paulinus Bishop of Aquileia but falsly A Tract of the Soul directed to his Sister Eâ—â—alia a Virgin Seven Books against the Opinion of Felix Bishop of Urgel who believed Jesus Christ might be called the Adoptive Son of God as to his Humane Nature A Letter upon the same Subject written to Elipandus Bishop of Toledo Elipandus's Answer in which he treats Alcuin very rudely and having loaded him with Calumny cites some passages of the Fathers and the Church-Office to justifie that Jesus Christ may be called God's Adoptive Son as to his Humane Nature Alcuin's Reply to Elipandus's Letter divided into Four Books In the Two first he Answers the Authorities alledg'd by Elipandus and in the Two last he proves his own Opinion by Testimonies of the Fathers and the Scripture He forbears Reviling Words and deals with him with as much Moderation as his Adversary hath express'd himself with Heat and Passion At the end of these Four Books there is an
Abbots who are not Priests upon pain of Expulsion from their Monasteries Nevertheless it permits those who are admitted into Monasteries or their Parents or Relations to give voluntary Gifts yet upon this condition That those Gifts shall belong to the Monasteries whether he that is Admitted stays or goes away unless the Emperor turn him out The 20th prohibits making double Monasteries that is for Men and Women and as for those that are Founded it ordains That the Monks and Nuns shall dwell in two several Houses that they shall not see one another nor have any Commerce together The 21st forbids Monks to quit their own Monastery to go to others The 22d forbids Monks to eat with Women unless it be needful for their Spiritual Good or upon a Journey yea though they be their Relations Moreover to the Acts of this Council is joyned a Panegyrick pronounced in Commendation of it by Epiphanius Deacon of Catana in Sicily a Letter of Tarasius to Pope Adrian about the Subject of the Council another Letter of the same Person against the Simonists in which he hath gathered together several Canons upon that Subject another Letter of his to John the Abbot upon the Definition of the 2d Nicene Council and against Simoniacal Ordinations The Acts of this Council being brought to Rome they sent Extracts of them into France where they had a different Practice about Image-worship They were indeed permitted to have them and to put them in their Churches but they could not endure that any Worship or Honour should be paid them whilst the Cross and Sacred Vessels were permitted to be honoured Charles who was then King of France and afterwards was Emperor caused these Extracts to be Examined by * Of whom Alcuin was the chief and R. Hoveden says He it was that composed the Caroline Books some Boshops of his Kingdom who composed a Treatise to vindicate their own Usage and to answer the Proofs alledged in the Council of Nice for the Worship of Images This Work was put out by Charles's Order and under his Name within three Years or thereabouts after the Nicene Council It is divided into four Books In the Preface having observed that the Church redeemed with the precious Blood of Christ her Spouse washed with the saving Water of Baptism fed with the precious Blood of her Saviour and anointed with Holy Oyl is sometimes assaulted by Hereticks and Infidels and sometimes vexed by the Quarrels of the Schismaticks and the Proud that she is an Ark containing those that are to be saved figured by that of Noah which undergoes the Storms of the Deluge of this World without any danger of Shipwrack which does not yield to the deep and deadly Whirlpools of this World and which cannot be overcome by the Hostile Powers wherewith she is surrounded by reason Christ does continually fight for her so that she does still withstand her Enemies and inviolably maintain the true Faith and Confession of the Trinity That she is a Holy Mother without Spot and Corruption always Fruitful and yet a Virgin that the more she is set on by the Contradictions of the World the more she encreases in Virtue the lower she is brought the higher she raiseth up her self After this Encomium of the Church they add in Charles's Name That seeing he hath taken the Reins of his Kingdom in his hands being in the Bosom of this Church he is obliged to endeavour her Vindication and Prosperity that not only the Princes but the Bishops also of the East puffed up with sinful Pride had swerved from the Holy Doctrine and the Apostolick Tradition and do cry up impertinent and ridiculous Synods to make themselves famous to Posterity that some years ago they had held in Greece a certain Synod full of Imprudence and Indiscretion in which they went about to abolish the use of Images which the Ancients have introduced as an Ornament and a Remembrance of Things past and to attribute to Images what God hath said of Idols though it cannot be said that all Images are Idols But it 's plain there 's a difference between an Image and an Idol because Images are for Ornament and Remembrance whereas Idols are made for destroying Souls by an impious Adoration and vain Superstition That the Bishops of this Council had been so blind as to Anathematize all those who had Images in Churches and so boast that their Emperor Constantine had freed them from Idols That besides this there was another Synod held about three years since composed of the Successors of those of the former Council yea and of those that had assisted at it which was not less Erroneous and Faulty than the former though it took a clean contrary way That the Bishops of this Synod order Images to be Adored which those of the former would not permit to be had or seen and that whenever these find Images to be spoken of whether in the Scripture or in the Writings of the Fathers they conclude from thence that they ought to be Worshipped That thus they both fall into contrary Absurdities those and confounding the Use and the Adoration of Images and the other believing Idols and Images to be one and the same thing As for us says he being content with what we find in the Gospels and the Apostle's Writings and instructed by the Works of the Fathers who have not swerved from him who is the Way and the Truth we receive the 6 first Councils and reject all the Novelties both of the first and the second Synod And as to the Acts of this latter which are destitute of Eloquence and common Sense being come to us we thought our selves bound to write against their Errors to the end that if their Writing should defile the Hands of those that shall hold it or the Ears of those that shall hear it the Poison which it might instill may be expell'd by our Treatise supported by the Authority of the Scripture and that this weak Enemy which is come from the East may be subdued in the West by the Sentiments of the Holy Fathers which we have produced In fine we have undertaken this Work with the consent of the Bishops of the Kingdom which God hath given us not out of any ambitious Design but animated with the Zeal of God's House and the Love of Truth because as it is a holy Thing to pursue good Things so it is a great Sin to consent to Evil. This is the Subject of his Preface In the first Book after having made some Cursory Observations upon some Terms of the Council he shews that the places of the Scripture alledged in that Council for Image-worship being explained in their genuine Sense and according to the Fathers do not at all prove what they pretend In the first Chapter he reproves this Expression in the Letter of Constantine and Irene By him that Reigns with us He says That it is a piece of intolerable Rashness in Princes to compare their Reign
Supream Good by his own proper Substance In the third Dissertation he explains the Terms proper to the divine Nature both in common and such as are proper to each person In the fourth he shews how we may say that God is one and that there are three persons in the God-head In the fifth he treats of the Mystery of the Incarnation and shews that though the Word be every where yet 't is united hypostatically only to the humane Nature he took upon him In the sixth he brings in the Reasons why it was expedient the Word should become Man The first is That Men being led by their Senses might be raised by the sight of his humane Nature to the Knowledge of a Deity The second Because our Saviour had not overcome the Devil had he not been in a condition to suffer The third is Because when a Man does both preach and give good Example it is more effectual than using the Ministry of others and that it is easier to imitate the Vertues we see practised than those the practice whereof is required without giving a Model of them Thus it was requisite that God should assume our Nature to preach unto us himself the true saving Doctrine and by teaching us by his own Example the practice of Vertues to set himself up for a Model thereof In the Libraries of Ausburg the Vatican and of Monsieur Colbert there are Manuscripts of a Treatise of Photius entituled Amphilochia from the Name of Amphilochius Bishop of Cizycus who Manuscripts of Photius had proposed unto him a hundred Questions which he solves in this Answer Some Fragments of this Treatise are extant at the end of Amphilochius's Works printed by Father Combefis at Paris in 1644. and in his Auctuar Tom. I. and by Turrian and others This Book was never yet in Print nor these following Works of Photius viz. his Commentary upon St. Paul's Epistles of which there is a Manuscript extant in the Publick Library of Cambridge but defective his Notes upon the Prophets to be found in the Vatican Library a Treatise against an Heretick called Leontius Bishop of Antioch and quoted by Suidas in the word Leontius To which add a Treatise against the Latins a fragment of which is extant in Bishop Usher de Symbolis p. 25. a Collection upon the Rights of the Metropolitans and Bishops with a Lexicon a Commentary upon Aristotle's Categories and some other Works which never yet saw Light We have nothing to add to what has been already said concerning the Learning the happy Genius and Sublime Qualifications of Photius Had he made use of 'em for the good of the A Censure upon the Genius and Qualifications of Photius Church and not corrupted them by his Unjust Attempts by unheard-of Violences by Tricks and Artifices unworthy of an honest Man he might have been happy But his excessive Love of Glory and his Unbounded Ambition prompted him to those Excesses which have blasted all his Indowments 'T is needless to repeat what we have already said of the various Editions of his Works But it were to be wished that we had a New Edition larger and more Correct Having spoke hitherto of Photius his Writings I shall add a word of Theodorus Abucara supposed Theodorus Abucara to be that Metropolitan of the Province of Caria who was Ordained by Methodius Who having sided with Photius acknowledged his Fault in the Eighth Council at their Second Session and was received with the other Bishops Ordained by Methodius who left Photius to submit to Ignatius We have under his Name many small Doctrinal Treatises published both in Greek and Latin by Gretzerus and Printed at Ingolstadt in 1606 together with a Treatise of Anastasius Sinaita Entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or A Guide in the Right Way As also in Auctuaâ—iâ— Duceano at Paris 1624. Tom. I. p. 367. The Works of this Author are almost all Composed by way of Dialogues wherein he brings in a Christian speaking with Infidels Saracens Jews and Nestorians whom he Teaches the Truths of our Christian Faith and answers their Objections Therein he handles several Scholastiâ—â— Questions upon the Mysteries of Christian Religion and expounds the Meaning of the Philosophers Terms which they made use of to explain them He insists particularly upon the Trinity and the Incarnation Having by Natural Reasons proved God's Existence he endeavours to prove the Trinity after the same manner He shews That Christ is the Messias tells the Infidels That he is God and demonstrates Mahomet to be an Impostor He proves the Neceâ—sity and explains the Effects of the Incarnation Confutes the Errors of the Nestorians Eutyâ—…ans Jacobites and Theopaschites in that Point and proves that there is in Christ but one Hypostasis and two Natures In his Answer to the Saracens Question upon the Eucharist he says in plain Terms That the Bread and Wine set by the Priest upon the Holy Table are changed by the Descent of the Holy Ghost into the Body and Blood of our Saviour He Confutes the Errâ—â— of the Origenists as to the Duration of the Pains inflicted upon the Damned He shews agaiâ—… the Saracens that it is more decent and rational to have but one Wife than many He shew That God is by no means the Author of Evil. He affirms That the Blessed Virgin never 〈◊〉 Lastly he treats of several of the most subtile Questions of Divinity CHAP. X. An Account of the Controversies raised by Photius with the Church of Rome PHotius was not satisfy'd with having divided the Greek Church by his Ambition and laid the foundations of a Division between the Greek and Latin Church but he also opposed the latter about several Points of Doctrine and Discipline contain'd in a Letter which he Writ against it Pope Nicholas the First seeing himself so vigorously Attack'd desir'd the Assistance of the Bishops and Clergy of France to Answer the Objections of Photius and sent to Hincmarus and the other Arch-bishops of Charles his Kingdom the Ten Chief Heads objected against the Latin Church that when they had examin'd them they might furnish him with suitable Answers Odo Bishop of Beauvais was pitch'd upon by the Bishops of the Province of Rheims to make a Collection of the Answers which they thought sufficient to obviate the Objections of the Greeks Aeneas Bishop of Paris was chosen for the same matter by the Bishops of the Province of Sens. We have the Treatise of the last Odo's is lost unless some will say That 't is the Treatise of Ratramnus which Odo put out in his Name But there is more likelihood that the Bishops also order'd Ratramnus to Write on that Subject for he ends his Work with these words We have Treated as well as we could on those Matters contain'd in the Writings you sent to us If our Answer please you we give God Thanks and if it displease you we submit it to your Censure and Correction Which words were in all probability addressed
and advertises him that he may nevertheless with good Works * Merit Pardon Heaven Under the word merit which is often met with in the Fathers The Church of Rome which generally conches her new and false Doctrines under old Names would have us understand a Merit ex condigno whereby we deserve Heaven as a just reward of our Works whereas they mean a Merit of impetration as a conditional qualification for happiness merit Heaven He Counsels him not to be surprized at the attempts of his Enemies but to be encourag'd by the truth of the Gospel and to believe in his Judge and his King who has given him a Crown on Earth and promised him one in Heaven He tells him that if the Conspiracy of his Enemies have done him any wrong he should trouble himself but little about it but be thankful to his Defender and Saviour Jesus Christ who afflicts nd chastizes all those that he loves He exhorts him in fine not to seek after any Revenge but heartily to forgive all such as have offended him This Treatise is Elegant and well Written M. Balusius has also Published in the first Tome of his Miscellaneous Works his Treatise about the account of Time directed to Macarius Rabanus writ this when he was a private Monk in the year 820. This Book is written by way of Questions and Answers It treats of all that relates to the Kalendar as Days Months Years Epacts Cycles and Easter These Matters tho they be very obscure are here treated of with a great deal of Exactness and Method The same M. Balusius hath put out in another of his Works viz. his Collection of some ancient Acts which he has put at the end of his Capitularies a Letter of Rabanus's to Regenbaldus Suffragan of Mayence about some Questions that Regenbaldus had propounded to him about several cases The first is concerning a Person who having beaten his Wife had caused her to bring forth a dead Child He answers he ought to be dealt with as a Man-slayer The second is about a Person who having been bit by a Dog applyed immediately some of his Liver to the Wound as most likely to heal it He excuses him that did this through Ignorance but he says he ought to be forwarn'd of committing the like again The third is concerning such as are guilty of the Sin of Bestiality He condemns them to suffer the Punishments specified in the ancient Canons The fourth is Whether it be lawful to eat the Calves brought forth by Cows polluted with the Abominations of Men He Answers that that is not forbid to his knowledge The fifth is concerning the Penance of those that have voluntarily involuntarily or otherwise killed their Parents and other Relations He refers these to what has been said about Homicides In the Conclusion he tells this Suffragan that he may moderate Canonical Punishments with Prudence and Discretion There is at the end of the eight Volume of Councils in the last Edition another Letter of Rabanus's to the same Reginbold or Reginbald about other questions of like nature with the former The first is concerning those that carry away and sell Christians to Pagans He Answers that they ought to be subjected to the Penance for Homicides The second is about Infants who are stifled by lying with their Fathers and Mothers He says that although these Children came by their Death contrary to the knowledge of them that were the cause of it nevertheless they ought not to be exempt from doing some Penance and if they knew it they ought to have been punisht as Homicides The third is about the degrees of Consanguinity within which it is forbid to Marry He sends him upon this question the letter which he writ to Humbert The fourth is concerning the Sins of Fornication or Adultery amongst Relations Rabanus hereupon quotes divers Canons The fifth is whether it be lawful to Pray for a dead Slave who had run away from his Master Rabanus says that we ought not to refuse to Pray for him if he had committed no other Crime but withal that we ought to admonish other Slaves not to commit the like The sixth is concerning a Man who pleading to be a Priest althó he was none had Administred the Sacrament of Baptism Rabanus says it ought not to be reiterated if it was Conferred in the Name of the Holy Trinity The last is about those that eat Flesh in Lent and who swear by Relicks Rabanus answers that they do very ill and that they ought to be made to do Penance for their Crime Walafridus Strabo so called as some think because he was Squint-Ey'd a Monk of Fulda a Scholar of Rabanus afterwards Dean of St. Gallus and Abbot of Richenou followed and imitated Walafridus Strabo his Master not only i◠Composing a Glosse upon the whole Bible Collected principally out of his Commentaries but also in making a Treatise about the Beginning and Progress of Divine Worship Dedicated to Reginbert in which he explains particularly what relates to the Ceremonies of the Church This Work has been Printed in the Collections of Writers concerning Divine Offices by Cochlaeus at Mentz 1549. and Hittorpius at Paris 1610. and also in the Bibliotheca Patrum Tom XV. The principal Points which he handles in this Book are these He says about the Original of Altars and Temples that Noah Abraham and Isaac erected them in Honour of God That Moses was the first that Built a Tabernacle for the People to Worship God in That Solomon afterwards Built a Temple which was preserved a great while by the Jews That Pagans and Authors of false Religions have imitated in this the Worship of the True in Honouring Devils and False Gods with the like Ceremonies That when Christians who are the true Worshippers of God in Spirit and Truth began to set up Places for their Worship they always sought out pure places distant from the noise and hubbub of the World where they might quietly offer God their Prayers Celebrate the Holy Mysteries and Comfort one another That they have sometimes made use of their houses for that purpose but the number of them encreasing they were forced to build Churches That oftentimes to avoid Persecution they have met together in Caves Caverns Church-yards and other private places but at length Religion being fully establisht they Built new Churches and turn'd the Temples of their False Gods into those of the True That they then did not much mind in what Scituation their Churches were built although the common custom has been since to turn towards the East to Pray That at first they had no Signal to call them to the Assemblies That some were led thither by their Devotion others had notice of the Day and Hour at their last Meeting and others by reading it upon certain Tables set up in their Assemblies for that purpose That they afterwards made use of an Horn and Trumpet and at last of Bells the larger of which
Congregation of St. Maur Publish'd a new Edition much finer and more correct than the preceeding Printed at Paris in 1675. which is a signal Proof of his accurate Industry and sound Judgment whose Merit is well known in the Common-wealth of Learning To St. Anselm's Works are annex'd those of Eadmer a Monk of Canterbury and his Pupil the First of which is the Life of his Tutor written very largely and in a very plain Style Eadmer St. Anselm ' s Pupil The Second is call'd The History of Novelties and divided into six Books of which the first Four contain a Relation of the Contests which St. Anselm had with the Kings of England about the Affair of the Investitures and of the Persecutions he suffer'd upon that Account and the Two last the History of the Transactions in the Church of Canterbury under Radulphus his Successor who was translated from the Bishoprick of Rochester to the Arch-bishoprick of Canterbury five Years after St. Anselm's Death and govern'd that Church till A. D. 1122. The Third is a Treatise of the excellent Qualities of the Virgin Mary in which he extols her Nativity Annunciation Assumption the Love that she had for her Son and the Advantages she procur'd for Men and ends with a Prayer made to her The Fourth is a particular Tract of the four Cardinal Vertues observable in the Blessed Virgin The Fifth is a Discourse of Beatitude or rather of the State of the Blessed in Heaven which he had heard deliver'd by St. Anselm The Sixth is a Collection of divers Similitudes and Comparisons that were taken out of St. Anselm's Works or which he had heard from his Mouth The Same Author likewise compos'd a Treatise of Ecclesiastical Liberty and wrote the Lives of St. Wilfrid and St. Dunstan and many Letters which are not as yet Published He died A. D. 1121. CHAP. X. Of the Ecclesiastical Writers of the Eleventh Age who compos'd Treatises of Church-discipline or Commentaries on the Holy Scripture BURCHARD a German by Nation a Monk of Lobes and the Pupil of Olbert Abbot Burchard Bishop of Worms of Gemblours succeeded Franco his Brother in the Bishoprick of Worms A. D. 996. He assisted in the Council of Selingenstadt held by Aribo Arch-bishop of Mentz in 1023. and died in 1026. He compil'd by the help of Olbert a Collection of Canons distributed according to the Matters and divided into twenty Books call'd Decrees in which he has copy'd out and follow'd Regino but he has added many things and even committed several Errors which Regino never fell into This Work was Printed at Colen in 1548. and the next Year at Paris and at the end of it are annex'd the Canons of the Council of Selingenstadt 'T is compos'd very Methodically but without a due choice of Matters being full of Quotations of the false Decretals of the Popes according to the Custom of that Time GODEHARD Abbot of Tergernsee and afterwards Bishop of Hildesheim flourish'd Godehard Bishop of Hildesheim Gosbert Abbot of Tergernsee Guy Aretin Abbot of La Croix St. Leufroy Aribo Arch-bishop of Mentz in the beginning of the Century Father Mabillon has Publish'd five Letters written by him in the fourth Tome of his Analecta GOSBERT was in like manner Abbot of Tergernsee and Contemporary with the former Four of his Letters are Publish'd by Father Mabillon in the same Place GUY ARETIN Abbot of La Croix-St Leufroy flourish'd from the Year 1020. to 1030. and compos'd a new Method for Learning the Art of Musick call'd Micrologus He likewise wrote a Treatise of the Body and Blood of JESUS CHRIST against Berenger which is lost ARIBO the nineteenth Arch-bishop of Mentz is plac'd by Sigebert and Trithemius in the Class of the Ecclesiastical Writers The former only attributes to him a certain Commentary on the Fifteen gradual Psalms and the other adds a Letter to Berno Abbot of Richenaw and some others He says That that Arch-bishop held in the Year 1023. a Council at Selingenstadt with Burchard Bishop of Worms and the other Bishops and Abbots of his Province in which were made very useful Constitutions and that he died under the Emperor Conrad A. D. 1031. BERNO a Monk of St. Gall and afterward Abbot of Richenaw who was contemporary with and the familiar Friend of Aribo is likewise recommended by Trithemius as a Berno Abbot of Richenaw Person not inferiour in Knowledge to any of the learned Men of his Time He was more especially Skilful in the Art of Musick which was much study'd in that Age and compos'd many Works as well in Prose as in Verse We shall here mention those that Trithemius has taken notice of viz. A very elegant and useful Treatise Dedicated to Pilgrin Arch-bishop of Colen but he does not declare the Subject of it A Treatise of Musical Instruments Another of the coming of our Lord Dedicated to Aribo A Book of the Office of the Mass one of the Fast of the Ember-weeks one of Saturdays Fast another of the Time of the Monocord and several Letters But Trithemius has forgotten to make mention of the Life of St. Ulric Bishop of Augsburg compos'd by that Author and set forth by Surius as also of the Life of St. Meginrad Bishop and Martyr which Father Mabillon Publish'd in the second Part of the fourth Benedictin Century Berno flourish'd under the Emperor Henry II. from A. D. 1014. till 1048. when he died after having been Abbot during forty Years His principal Work is the Treatise of the Office of the Mass in which he enquires into the Authors of it and the Original of the Prayers of which 't is Compos'd He supposes that in the beginning of the Church the Mass was not said after the same manner as afterwards that in the time of the Apostles no other Prayers were recited but the Lord's Prayer and that for that Reason St. Gregory Pope ordain'd that the Lord's Prayer should be said over the Host after the Consecration He adds That the Canon was not made by a single Person but that it was augmented from Time to Time and that the other Parts of the Mass were Establish'd by Popes or by Holy Fathers Lastly he Treats in particular of the Gloria in Excelsis and of the times when it ought to be said of the Solemnity of the Octaves of Pentecost of the Office for the Sundays in Advent and other Sundays of the Year of that of the four Ember-weeks and of other Rubricks of the Divine Office But it ought to be observ'd That in this Book as in other Works of the same Nature divers Matters of Fact are advanc'd without sufficient Ground and even contrary to the Truth of History BRUNO Duke of Carinthia Uncle by the Father's side to the Emperor Conrad II. was Bruno Bishop of Wurtzburg ordain'd Bishop of Wurtzburg A. D. 1033. He wrote a Commentary on the Psalms taken out of the Works of the Fathers with certain Annotations on the Songs of the Old
Bishop of Meaux's upon this Question If it be lawful for a Man to Marry his Concubine He tells him that some Laws have forbid it and others have permitted it and leaves the whole matter to the discretion and judgment of the Bishops after which he exhorts the Bishop of Meaux not to approve of King Philip's Marriage with Bertrade The XVIIth to the regular Canons of St. Quentin at Beauvais does with a great deal of Eloquence set forth the troubles he is involved in since he was made a Bishop admonishes them to continue to observe the Rules of their Institution and to make choice of a Superiour in his place In the XVIIIth Ivo highly blames Cardinal Roger the Pope's Legate for being inclin'd to Absolve Simon Count of Niofle whom he had Excommunicated for Adultery This Count after the Death of his Wife Marries one with whom he had formerly been too familiar and now demands Absolution Ivo absolutely refuses it and sends him to the Pope with a Letter setting forth the whole affair the Count makes his suit to Roger hoping to meet with more gentle treatment from him than at the Pope's hands Ivo hereupon declares to the Cardinal that he cannot absolve him nor will he admit him to the Communion till he has an answer from the Pope either in writing or by word of mouth The XIXth Letter is written to William Abbot of Fècamp who had compar'd him to St. John and to Elijah for his boldness in declaring his dislike of the King's Marriage Ivo acquaints him how great inconveniences that liberty of his had brought him under and desires the Prayers of him and his Monks He cannot grant the Abbot's request in behalf of a Canon Regular who would have leave to quit his Rule and enter into the Monastery of Fècamp he tells him if he knew the Man he would not be concern'd for him that he is a proud and idle Fellow that for ten years together he had never as he ought observ'd his week for reading Mass but was at any time for reading out of his turn when there was an occasion of serving his vanity by it however if the Canons his Brethren would consent he should leave their House he would not hinder him and gave him full leave to ask them Ivo being taken into Custody for opposing King Philip's Marriage the Clergy and people of Chartres threatned to assault the Count unless he would release him to them therefore Ivo writes disswading them from all thoughts of taking Arms which would be a means not of procuring his liberty but prolonging his Confinement that it would moreover offend the Divine Majesty that it was not fit for a Bishop to recover his Rights by violence that he was resolv'd rather to Dye than that any Man should lose his Life to rescue him that that would much sooner be obtain'd by their Prayers which was all he had to beg or expect from them These are the Contents of his XXth Letter In the XXIst he pays his thanks to Hoel Bishop of Mans for the Prayers he had put up to God for his deliverance He desires of him the Relicks of St. Julian's Body which had been lately translated to Mans. The XXIId to King Philip acknowledges that having been by that Prince advanc'd to a Bishoprick he owes to him under God the highest respect and observance but that having had the misfortune to fall under his displeasure for offering him as a true and faithful Servant necessary and wholsome advice he had been ill treated and the goods of his Bishoprick embezled by his Enemies that therefore he pray'd His Majesty to excuse his not coming to Court and to allow him some time to breath and to put his affairs into order again He hopes God will one day convince him by experience of the truth of that Maxim of Solomon's that the wounds and harsh usage of our friends who love us are to be prefer'd before the kisses of our enemies and flatterers He concludes with assuring the King that he is ready to answer his accusers when he may know what they have to object against him and that he will defend himself in the Church if his crimes fall under the Ecclesiastical Cognizance or before His Majesty's Council if he be charg'd with any against the State The XXIIId is to Guy Chief Master of the King's Houshold who had interceded with the King in favour of Ivo he returns him thanks for his good offices and assures him 't is impossible they should come to any good terms till the King have totally quitted Bertrade that he had seen a Letter of Pope Urban's to all the Prelates of the Kingdom Commanding them to Excommunicate him in case he continued to live with her and that this Letter had been long since publish'd if he had not conceal'd it out of the true love he bore His Majesty and his unwillingness that his own people should rise up against him The XXIVth is to Hugh Arch-Bishop of Lyons he acquaints him how great joy it was to him to hear that Pope Urban had appointed him Legate of France in which employment he had so well acquitted himself under Gregory the VIIth but that he was now not a little griev'd to understand he had by the advice of several of his friends refus'd to accept of that Office again by reason of the too great business which must lie upon him at the present juncture of affairs while the Church labour'd under such troubles as would not easily admit of being compos'd Ivo tells him he had been ill counsel'd and ought not to be sway'd by his friends perswasions that though in Italy a second Ahab was arisen and France had another Jezebel who endeavour'd to overthrow the Altars and kill the Prophets of the Lord yet he should remember the saying of Elijah that God had yet left him Seven Thousand Servants who had not bow'd their knees to Baal that though their Herodias should request the Head of John and Herod should grant her what she ask'd yet John should not be afraid to tell him 't is not lawful for thee to put away thy own Wife and to Marry another Man's Wife or Concubine These and the like instances are urged by Ivo to induce Hugh to take upon him the Legatine Authority which he hopes he will soon acquaint him he has yielded to and desires to know where he may meet him about the beginning of Lent His XXVth Letter is address'd to Pope Urban and lays before him an account of the troubles and difficulties he was daily oblig'd to encounter with which made him often resolve to quit his Bishoprick He then intreats the Pope not to hearken to what should be alledg'd in his own defence by one of the Clergy of Chartres who had been degraded for Simony Money-Coining and other irregularities The XXVIth is to Walter Abbot of St. Maur des Fossez who had thoughts of leaving his Monastery by reason of the great corruptions and
the death of Pope Eugenius III. The Four Hundred and Thirty Eighth is a Letter of Bartholomew a Monk of Foigny who had been Bishop of Laon Address'd to Sampson Arch-Bishop of Rheims by which he justifies himself against his being accus'd that he had embezelled the Goods of the Church of Laon while he was Bishop there The Four Hundred and Thirty Ninth is a Letter from Turstin Arch-Bishop of York to William Arch-Bishop of Canterbury containing a Relation of what had happened to him when he had endeavoured to introduce the Customs of Cisteaux into the Monastery of St. Mary at York The Four Hundred and Fortieth is a Letter of Fastrede the Fourth Abbot of Clairvaux to an Abbot of his Order whom he blames for going too richly dress'd and living too delicately He therein renews the Maxim of St. Bernard That a Monk ought not to make use of any external Remedies The Four Hundred and Forty First is written by Peter de Roye a Probationer of Clairvaux to the Provost of the Church of Noyon in which he shews the difference between the Life led in Clairvaux and that which is led at large in the World The Four Hundred and Forty Second is a Letter of a General Chapter of the Province of Rheims who were call'd the Black Monks to Pope Adrian IV. whereby they beg that Godfrey Abbot of Lagny may be suspended The Letter following is from the same Address'd to Pope Alexander III. upon the same Subject Lastly the Four Hundred and Forty Fourth is a Letter from an unknown Hand Address'd to the Abbot of Reatino which contains nothing remarkable The Second Tome of St. Bernard's Works comprehends divers Treatises whereof the first is Entituled Of Consideration divided into V. Books and Address'd to Pope Eugenius III. to serve him for Instruction The Consideration he treats of in this Work is as himself desires it the Thoughts which he employs in search after Truth and more particularly relating to the Duties of his Profession In St. Bernard's Treatise of Consideration the first Book he shews that the Condition of a Sovereign Pontiff would be but very unhappy had he no regard to himself for it would be a very indiscreet thing of him to spend all his time in hearing and deciding other Mens Differences and all the while neglect to employ himself sometimes in Contemplation He exclaims against the great number of Causes that are brought into the Ecclesiastical Courts as likewise against the many Abuses committed there He shews that this is more consistent with the Secular Power than the Ecclesiastical He says he would not have Eugenius follow the Examples of his Predecessors who applyed themselves more to Business than Contemplation but that he should imitate St. Gregory who when Rome was threatned to be besieg'd by the Barbarians labour'd on an Exposition of the most difficult passage of the Prophet Ezckiel He there proves that Consideration serves to form and employ the four Cardinal Virtues Lastly he takes Notice of the unbecoming Bickerings at the Ecclesiastical Bar and exhorts Pope Eugenius to endeavour after a Regulation In the second Book after having justify'd himself for advising the expedition of the Croisade which had been unsuccessful he admonishes Pope Eugenius to consider as to his Person who he is and as to the Dignity of his Profession what he is First he is to reflect whence he is descended which may serve to abate his Pride He gives him to understand that he is not set over others to domineer over them but to be their Minister and watch over them that if this Dignity has procur'd him great Riches he is not to think they belong to him by the right of Apostleship since St. Peter had no power to dispose of what he never enjoyed That he indeed had given him the charge of all Churches but not an arbitrary Dominion over them which he expresly forbids and the Gospel disallows That the same Person cannot well execute the Civil Government and the Papacy and therefore he who grasps at both ought justly to lose both In a word he advises him particularly to avoid being haughty on account of his Supremacy for says he you are not supreamly perfect by being supream Bishop and take notice that if you think your self so you are the worst of Men. But let us consider you as you stand in the Church of God and what Figure you make You are the Chief Priest the Sovereign Pontiff the first among the Bishops the Heir of the Apostles Abel in Priority Noah in Government c. 'T is to you that the Keys of Heaven have been entrusted and to whom the Care of the Flock has been committed but there are other Door-keepers of Heaven and other Pastors besides you yet you are so much the more above them as you have receiv'd the Title after a different manner They have every one a particular Flock but you are superintendent over them all you are not only Supream Pastor over all the Flocks but likewise over all the Shepherds He establishes this Privilege upon the Words of our Saviour in the Gospel and he adds some Lines afterwards Others are but call'd to a part of the Care when the full Power is confided to you Their Power is limited when yours extends even over those who have a power over others for it is your Business to excommunicate a Bishop and suspend him if you see occasion This is what you are at present by your Office to remember also what you were and who you are Personally for you are still what you were once and the Dignity which has been superadded to you has not been able to divest you of your Nature You were born a Man you have been made a Sovereign Bishop yet you are still a Man so that you ought to consider your self as a Man draw the Veil which covers you disperse the Clouds that environ you and you will find your self to be no better than a Poor Naked Wretched Creature that is dissatisfy'd with his Nature that is asham'd of being Naked that grieves for being Born that murmurs at being destin'd to Labour and not to Ease and in a word that is born in Sin with a short Life abounding in Miseries and full of Fears and Complaints From these two Considerations he passes to a Third which is to consider his Manners and Conduct wherein he Counsels Eugenius to make a serious Reflection upon those things He admonishes him in the Conclusion of this Book to be constant in Adversity and humble in Prosperity to fly sloth and unprofitable Discourse and to practise no manner of Partiality in his Judgments In the Third Book he Treats of the Consideration that the Pope ought to have towards those that are under him and they are the Faithful over all the World He admonishes him again not to affect an arbitrary Power over them which he repeats says he because there is no Poison nor Arms that he ought to dread
bigness of the third part He affirms that this Custom was introduc'd because the Priest or Bishop who Officiates ought to communicate with that part which is put into the Chalice and to distribute the two others to the Deacon and Sub-deacon who are Assistants He produces another mystical Reason of the same Custom viz. That the Body of Jesus Christ which is offer'd upon the Altar is the Sacrament or the Figure of his Mystical Body which is the Church compos'd of three Orders that is to say Superiours Virgins and married Persons or else that it is done to be a Figure of the Mystery of the Trinity or to denote the three States of Jesus Christ viz. the Mortal the Dead and the Raised The Third Question is Why the Blood of Jesus Christ is receiv'd separately from his Body and why it is receiv'd in his Body He returns for Answer That they who receive the two Species separately do it in imitation of Jesus Christ and although his Body be receiv'd entire under each Species nevertheless each Species is receiv'd separately because our Saviour has distinguish'd those two Things designing to express to us by his Body his Flesh and Members such as they appear'd solid and entire and by his Blood that which was shed by him on the Cross. The Fourth is to know Whether the Body of Jesus Christ be received with or without a Soul He answers at first That these sorts of Questions are usually started by Persons who affect to seem learned and who endeavour to lay Snares for the Faith of weak Christians who humbly believe what the Holy Ghost teaches them That 't is most expedient not to enter upon the debate of such Questions That although one cannot comprehend how the Bread and Wine are made the Body and Blood of Jesus Christ nevertheless it cannot be doubted since our Saviour said This is my Body this is my Blood That it argues Foolishness to endeavour to penetrate into the incomprehensible Secrets of the Mysteries of Christianity and into that in particular which is a Mystery of Faith That it is certain that the Substance of the Bread and Wine is chang'd into the Body and Blood of Jesus Christ although it still appear to the Senses to be Bread and Wine and that it retains all the Qualities of them Lastly that as the Qualities of the Bread and Wine are to be found although the Substance does not appear so it may be said after the same manner That the Qualities of the Body are not to be found therein although its Substance remains And that therefore 't is impertinent to ask whether the Body of Jesus Christ in the Eucharist be dead or immortal or whether it be endu'd with a Soul or not The last Question is about the Sense of these Words of the Prophet Joel Chap. 2. vers 14. Who knoweth if God will turn and repent and leave a Blessing behind them He says that the turning of God consists in the remission of Sins which he grants to those who are converted and that when it is said That he leaves a Blessing behind him the meaning is to those who follow him St. BRUNO and GUIGUE Priors of the Carthusian Monastery at Grenoble ST BRUNO Founder of the Carthusian Order was born in the City of Colen and his St. Bruno Parents tho' of mean Condition took care that he should apply himself to study in which he soon made a Considerable Progress and attained to much skill both in Divinity and Humane Learning After having officiated for some time in Quality of Canon of St. Cunebert at Colen he was invited to Rheims made Canon and Scholastick Divine or Prebend of that Church and nominated publick Professor of Divinity He had some Contests with Manasses his Metropolitan whose Irregularities he could not endure and was one of his Accusers Whereupon he was oblig'd to leave the City of Rheims and took a resolution to retire entirely from Worldly Business He had for his Assistants in carrying on that Design Lauduin two Canons of St. Rufus both nam'd Stephen one of Burgos and the other of Die Hugh whom they call'd their Chaplain because he was the only Priest among them and two Lay-men nam'd Andrew and Guarin These seven Persons who were excited by an earnest desire to promote their own Salvation seeking for a place convenient to lead a solitary Life separated from all manner of Commerce with other Men went to Grenoble and made Application to Hugh Bishop of that City a Prelate of great Sanctity who receiv'd them with all the Marks of Charity that they could wish for and appointed the solitude of La Chartreuse for their Habitation where they settled A. D. 1086. St. Bruno who was the most able Divine among them was chosen their first Prior but he was sent for to Italy in 1090. by Pope Urban II. and retir'd with his Permission to a solitude of Calabria call'd La Torre where he died October 6. 1101. Lauduin succeeded him in the Priory of La Grand Chartreuse and one Peter supplied his Place after whom John was promoted to that Dignity whose successor was Guigue de Castre a Native of Valence in Dauphine the fifth Prior of that famous Monastery who committed the Statues of the Order to Writing and govern'd it during 27 Years that is to say from A. D. 1110 to 1137. The Works of Bruno Bishop of Segni was commonly attributed to this St. Bruno and among those that bear his Name printed at Colen in 1611. and publish'd by Theodore de Camp a Carthusian Monk of that City there are only two Letters that really belong to St. Bruno which were written concerning his solitude in Calabria one of them being directed to Radulphe le Verd Provost of the Church of Rheims whom he exhorts to retire from the World and the other to his Monks of La Chartreuse GUIGUE in like manner compos'd divers Works besides the Statutes of his Order lately printed in the first Tome of the Annals of the Carthusian Monks viz. the Life of St. Hugh Guigue Prior of La Grande Chartreuse Bishop of Grenoble referr'd to by Surius in April 1. Certain Meditations or rather Moral Notions printed in the Bibliotheca Patrum A Treatise of the Contemplative Life or the Ladder of the Cloister or of the four Exercises of the Monastick Cell which are annexed to St. Bernard's Works A Treatise of Truth and Peace a Manuscript Copy of which is kept in the Library of the Carthusians at Colen And divers Letters four of which are still extant and were set forth by Father Mabillon in the second Tome of St. Bernard's Works The First is directed to Haimeric Chancellor of the Church of Rome in which he inveighs against the Pride and Luxury of the Clergy-men of his time especially those of the Church of Rome and asserts that recourse ought not to be had to Arms or to the Secular Power to maintain the Interest of the
be distributed to them and that they who put it to another use are to be look'd upon as Robbers This Discourse is follow'd by another pronounc'd in a Synod held for the Ordination of a Bishop He begins with the Commendation of the Church and afterwards rejects the Person of Girard who was propos'd alledging That although there was a form of Election in his favour nevertheless he ought not to be ordain'd by reason that it is not to be endur'd that the Liberty of Elections which was introduc'd for the Benefit of the Churches should be made prejudicial to them and therefore that the Election of Girard was null as having been carry'd on only by some few Persons devoted to his Interest He acquaints that Pope in another Letter That he had pass'd Sentence in favour of Hugh Abbot of Senlis in a Cause that was depending between that Abbot and Garnier a Priest concerning the Church of Marine for the Tryal of which he was nominated a Commissioner with Henry Bishop of Senlis He likewise gave him notice in the following Letter that the King of England had favourably receiv'd his Letters and Nuncio's and that he had re-instated the Arch-bishop of Canterbury but he complains that the Nuncio's did not promote the making of Peace and entreats the Pope to do it In another Letter he informs the same Pope That he had put an end to the Contest between the Abbot of La Couture and Hermier the Priest about the Church of Breule In one of the Letters directed to the Pope's Legates Albert and Theodin he determines That it is not expedient to bestow Altars that is to say Benefices on the Sons of Priests lest it should occasion disorders Afterwards he writes to Pope Alexander against those Monks who refuse to obey their Bishop and claim a right to retain Cures and Tithes He complains in particular of the Abbot of St. Evrou who presum'd to celebrate Divine Service notwithstanding the Sentence of Suspension he had pronounc'd against him The Poems of this Author are not very considerable as to the Subjects but they are exact in reference to the Rules of Poetry and the Verses are very fine The first is on the Nativity of Jesus Christ the second is an Encomium of the Bishop of Windsor and the rest on the alteration of the Seasons and on some other profane Subjects There are also two Epitaphs of Queen Mathilda one of Algarus Bishop of Coutances and another of Hugh Arch-bishop of Roan Father Dachery has publish'd in the second Tome of his Spicilegium an excellent Discourse dedicated to Geffrey Bishop of Chartres and compos'd by Arnulphus when as yet Arch-deacon of Seez against Peter de Leon the Antipope and Gerard Bishop of Angoulesme his Legat. It is written with a great deal of earnestness and energy so that the Author gives us a very lively description of the Irregularities and Vices of that Antipope and of his Legate maintains the Election and Proceedings of Innocent II. and makes it appear that the latter is the true Pope Father Dachery has likewise set forth in the end of the Thirteenth Tome of the Spicilegium a Sermon upon the Annunciation of the Virgin Mary and five Letters by the same Author The other Works of Arnulphus Bishop of Lisieux were printed at Paris from a Manuscript of Adrian Turnebus's Library A. D. 1585. and afterwards in the Bibliotheca Patrum PETER de CELLES Bishop of Chartres PETER sirnam'd de Celles from the Name of his first Abbey commonly call'd Monstierla-Celle Peter de Celles Bishop of Chartres in the Suburbs of the City of Troyes was descended of an honourable Family of Champagne He apply'd himself to Study at Paris and was apparently a Novice in the Monastery of St. Martin des Champs He was chosen Abbot of Celles A. D. 1150. translated from thence to the Abbey of St. Remy at Rheims in 1162. and at last made Bishop of Chartres in 1182. in the place of John of Salisbury After having govern'd that Church during five Years he died Feb. 17. 1187. The following Works of this Author were collected and publish'd by Father Ambrosius Januarius of the Congregation of St. Maur and printed by Lewis Billaine in 1671. But the first of his Works is a Course of Sermons on all the Festivals of the Year which were never as yet printed However notwithstanding the Reputation they might have in his time Father Januarius observes that they are weak and that Peter de Celles is not very sollicitous to prove a Truth thoroughly but passes lightly over from one Subject to another although his Writings are full of pious Conceptions Flowers of Scripture and very useful Instructions He might also take notice that they are full of Puns affected Antitheses sorry Allusions mean Descriptions and Notions which have not all the Gravity that is requisite in Discourses of that Nature In his Eighth Sermon on the Lord's Supper we find the Term of Transubstantiation which is also in Stephen Bishop of Autun who liv'd in the same Century And indeed those two Authors are the first that made use of it The three Books of Bread dedicated to John of Salisbury contain a great number of mystical Reflections on all the sorts of Bread mention'd in the Holy Scripture The Mystical and Moral Exposition of the Tabernacle is a Work almost of the same Nature The Treatise of Conscience dedicated to Aliber the Monk relates altogether to Piety and that of the Discipline of the Cloister comprehends many Moral Instructions in the Exercises of the Monastick Life which he follow'd above Thirty Years This Piece was set forth by Father Dachery in the third Tome of his Spicilegium The last Work in this Edition is a Collection of the Letters of Peter de Celles which were already publish'd with Notes by Father Sirmondus A. D. 1613. They are divided into nine Books and relate either to pious Subjects or to certain particular Affairs or are merely Complimental Indeed they are written with greaâ—er Accuracy than his other Works being of a more natural and less affected Style nevertheless they are full of verbal Quibbles and Puns In this Collection are three Letters on the Festival of the Conception of the Virgin Mary in which Peter de Celles strenously maintains St. Beâ—nard's Sentiments on that Subject NICOLAS a Monk of St. Alban was of a contrary Opinion and averr'd That Nicolas Monk of St. Alban the blessed Virgin was never obnoxious to Sin This is the Subject of the Twenty third Letter of the Sixth Book but the Monk vindicates his Opinion in the Ninth Letter of the last Book and confutes that of St. Bernard yet not without expressing a great deal of Respect for the Person of that Saint However he does not treat Peter de Celles with the same Moderation who being nettled returns him a somewhat sharp Answer in the Tenth Letter of the same Book Peter was then Bishop of Chartres JOHN of SALISBURY Bishop of Chartres
of Penance Sermons and the Life of St. Eleutherius Bishop of Tâ—…nay not to â—â—eak of his Commentaries upon Aristotle Works which Trithemius speaks 〈◊〉 and which may be seen in Manuscript in some Libraries in Flanders This Author died the 29â— of Jame 1293. RICHARD of Middleton in Latin De media villa sirnamed The Solid Doctor an Englishman Richard of Middleton of the Order of Minor Friars after having gone through his Studies at Oxford â—…rished in the University of Paris about the year 1290 and returning into his own Country 〈◊〉 there teach with great reputation and died there in 1300. He composed four Books of Questions upon the Master of the Sentences printed at Venice in 1509 and 1589 and at Bresse in 1591 and eighty Quodlibetick Questions of Divinity which are at the end of his Commentaries upon the Sentences He likewise wrote a Commentary upon the four Gospels a Commentary upon the Eâ—…es of St. Paul A Treatise of Law about the Order of Judgments but these Works have not been yet printed JACOBUS de VORAGINE so called from the name of the City of Warragio â—â—ar James de Voragine Genes where he was born entred himself into the Order of Preaching Friars and after having been Provincial in Lombardy he was made General of his Order and at last in the year 1292 raised to the Archbishoprick of Genes wherein he remained till 1298 the year of his Death He is Author of the Golden Legend which contains the Lives of the Saints where he hath amassed together without judgment or Discretion a heap of Stories for the most part fabulous See what a Judgment Melchior Canus gives of him That Legend says he was written by a Man that had a Mouth of Iron and a Heart of Lead and who had neither Justice nor Prudence in him The â—…racles that we read there are rather Monsters of Miracles than true ones Yet it has sold mightily and it was one of the ostenest printed Books in the Fifteenth Century in which it was printed at Nuremberg in 1478 and 1493 at Deventer in 1479 and 1483 at Venice in 1483 at Basil in 1486 at Strasburg in 1496 and at the beginning of the Sixtenth Century at Lions in 1510 and at Strasburg in 1518. There is an Abrigdment made of it printed at Vâ—â—ice in 1498. The same Author made a great many Sermons namely for the Lant for the Sundays of the year for the Saints days upon the Griefs of the Virgin and a Work intituled Mariale Aurâ—â—um containing a hundred and sixty Discourses in an Alphabetical Order in praise of the Blessed Virgin but they are just as much worth as his Legend both for the Stile which is mean and trivial and for the matters they contain These Sermons have been often printed singly and altogether at Mentz in 1616. But tho his Works will not comâ—ent this Archbishop yet certainly his Life and Piety will for he was very devout and very charitable to the Poor to whom he disâ—ributed almost all the Revenues of his Archbishoprick He very much studied the Works of St. Austin and had made an Abridgment of him He likewise procured a Version of the Bible into the Italian Tongue GUY of Munois in the Diocess of Autun was Monk of the Abbey of St. Germain of Auxerre Guy of Munois and afterwards Abbot thereof in 1277. This Dignity was disputed with him and he was forced to go twice to Rome to plead his Right to it where after eight years he at last gained his Cause In 1309 he voluntarily resigned his Abbey and retired into a private Cell where he died the 23d of February in 1313. He studied Divinity and the Canon Law at Orleans and at Paris for nine years Father Labbe hath published a History of the Abbots of St. Germain of Auxerre from the year 1189 to 1277 composed by this Author PTOLOMY of Lucques of the Order of Preaching Friars was a Scholar of St. Thomas Ptolomy of Lucques Aquinas and afterwards Bishop of Torcello He has wrote the Lives of the Popes to Celestin V. in whose time he lived JOHN the Teutonick of the Order of Preaching Friars Bishop of Bosnia in Hungary flourished John the Teutâ—… at the end of this Century and the beginning of the next He composed a Sum for Preachers printed at Rutliâ—gen in 1487 and the Confessor's Sum printed at Lions in 1518. They say too that it was he that made the Table of the Sum of the Apparatus of Raimond of Pennafort Among the Authors that flourished at the end of this Century Trithemius places a Spaniard Garsias named GARSIAS who taught the Civil and Canon Law with reputation and composed many Works upon that Subject and particularly a Commentary upon the Decretals HENRY or as others call him AMANDUS SUSAN of the Order of Preaching Friars Henry Suson lived at the end of this Century or in the next for some place his Death in 1306 and some put it off till 1365 but be that how it will he is the Author of divers little Works of Piety in German which have been translated by Surius and printed at Cologn in 1588. The Titles of them are these The Clock of Wisdom A hundred Meditations upon the Passion of Jesus Christ with as many Prayers A Discourse of the nine Rocks A Dialogue about Truth Sermons for all the year for the Holydays of the Saints and for Lent Divers Letters full of pious Thoughts The first of these Works was printed at Venice in 1492 and in 1539 at Naples in 1558 and in other places There is another Work of Piety of this Author's called The daily Office of the Eternal Wisdom WALTER of Exeter of the Order of Preaching Friars made the Life of Guy Earl of Walter of Exeter Warwick about the year 1301. FRANCIS of Moncade Marquiss of Ayttone and Earl of Ossona to the nobleness of his Extraction Francis of Moncade joined the Love of Knowledg and Learned Men. He wrote at the beginning of the Fourteenth Century the History of the Expedition of the Catalonians and Arragonians under Roger Vice-Admiral of Sicily against the Turks and Greeks which he composed from the Memoirs of Raimond of Montaner who was present in the Expedition and from the Writings of George Pachymere and Nicephorus Gregoras thereon Thus you have the greatest part of the Authors that wrote in the Thirteenth Century No Authors whoseâ—…ks are only in Manuscript doubt there were more whose Names are quite lost and others whose Works are not come out of the Libraries where they are in Manuscript Among such we may take notice of these WILLIAM a converted Jew and Deacon of the Church of Boarges a Disciple of St. William Archbishop of Burges from the year 1199 to the year 1210 who after his Conversion wrote a Work against the Jews which is in Manuscript in the Library of the Jacobines of the Great Convent of Paris ADAM of Chamilly a
Century Genuine Works c. Collections of the Decretals BERNARD Of Compostella Flourish'd the beginning of the Century Genuine Works still Extant A Collection of the Decretals of Innocent III. A Commentary or the Decretals A Treatise of Cases on the five Books of Decretals A Collection of the Bulls of the Pope An Anonymous AUTHOR Who Flourish'd under Innocent III. A Genuine Work c. A Collection of the Decretals of Innocent III. Writ during and since the General Council of Lateran WILBRAND Of Oldemburg Canon of Hildesheim Flourish'd the beginning of the Century A Genuine Work c. A Relation of the Expedition to the Holy Land ROBERT Regular Canon of Premontre Flourish'd the beginning of the Century A Genuine Work c. A Chronology from the beginning of the World to the Year 1212. JOHN Of Oxford Dean of Salisbury Flourish'd the beginning of the Century Genuine Works c. The History of England The Relation of his Voyage into Sicily JOHN Abbot of Fordeham Flourish'd the beginning of the Century Genuine Works c. The Life of S. Wolfric The Actions of John King of England The Chronicle of Scotland JOCELIN Of Brakelande Monk of Uske Flourish'd at the same time Genuine Works c. The Chronicle of the Monastery of Uske A Treatise of the Election of Hugh The Life of S. Robert JOHN GREY Bishop of Norwich Flourish'd the beginning of thâ— Century Dyed in the year 1216. A Genuine Work c. His Chronicle ADAM Of Barkingen an Englishman Flourish'd about the same time A Genuine Work c. His Chronicle HUGH WHITE Monk of Peterburgh Flourish'd at the same time Genuine Works c. The History of the Monastery of Peterburgh The Original of the Church of Mercia S. FRANCIS Of Assisy Born in 1182. Founded his Order in the year 1208. Dyed in the year 1226. Genuine Works c. Treatises of Piety WILLIAM Deacon of the Church of Bourges Flourish'd in the beginning of the Century A Manuscript A Treatise against the Jews MANUEL CHARITOPULA Patriarch of Constantinople from the year 1221. to the year 1226. Genuine Works c. An Answer to the Queries of the Bishop of Pella Two Decrees about Marriage HONORIUS III. Pope Elected July 8. 1216. Dyed April 18. 1227. Genuine Works still Extant A Collection of his Decretals Several Letters in the Annalists in the Councils in the Bullary in the Decretals and in the Miscellanies of Monsieur Baluze ALEXANDER NECKAM Abbot of Exeter Made Abbot in the year 1215. Dyed in the year 1227. Manuscripts See the Catalogue of them p. 60. HELLINAND Monk of Froimont Flourish'd the beginning of the Century Dyed in the year 1227. Genuine Works c. The four last Books of his Chronological History A Letter concerning an Apostate Monk The History of S. Gereon the Martyr Manuscripts A Treatise of the Apocalypse An Encomium on the Monastical Life SANTHONY Of Padua the Disciple of S. Francis Flourish'd the beginning of the Century Dyed in the year 1231. Genuine Works c. Sermons A Mystical Exposition of the Holy Scriptures A Moral Concordance on the Bible RICERUS The Disciple of S. Francis Flourish'd the beginning of the Century A Genuine Work c. A Treatise of the Methods of easily attaining the Knowledge of the Truth MAURICE Archbishop of Roan Made Bishop of Mans in 1219. Translated to Roan in 1231. Dyed in 1234. Genuine Works c. Three Letters JOHN ALGRIN Of Abbeville Cardinal Made Archbishop of Bezancon in 1225. Cardinal in 1227. Dyed in 1236. A Genuine Work c. Notes on the Canticles A Manuscript Several Sermons JORDANUS Of the Order of Preaching Fryats Made General of his Order in the year 1222. Dyed in the year 1236. Genuine Works c. The History of the first Rise of the Order of Dominicans A Circular Letter about the Translation of the Body of S. Dominick GERMANUS NAUPLIUS Patriarch of Constantinople Made so in 1226. Dyed in 1243. Genuine and Spurious Works See the Catalogue of them p. 86. CAESAREUS Of Heisterbac Prior of Villiers Flourish'd from the year 1199. to the year 1226. Genuine Works c. Two Books of the History of Miracles The History of S. Engelbert Sermons PRAEPOSITIVUS A Divine of Paris Flourish'd about the year 1225. A Manuscript A Body of Divinity HUGH Regular Canon of S. Marian of Auxerre Flourish'd about the year 1230. A Genuine Work still Extant The Continuation of the Chronicle of Robert of S. Marian CONRAD Of Lâ—â—chtenau Abbot of Ursperg Made Abbot in 1215. Dyed in the year 1240. A Genuine Work c. A Chronicle to the year 1229. RODERICK XIMENES Archbishop of Toledo Advanc'd to that See in the year 1208. Dyed in the year 1245. Genuine Works c. The History of Spain The History of the Huns and Vandals The History of the Arabians The History of the Romans HENRY Count of Calva Abbot of Richenou Flourish'd about the year 1230. A Genuine Work c. The Life of S. Pirrâ—in CONRAD Prior of Schur Flourish'd about the year 1230. A Genuine Work c. The History of the Monastery and Abbots of Schur A Work lost A Chronicle ECKERHARD Dean of S. Gal. Flourish'd about the year 1230. A Genuine Work c. The Life of S. Notger WILLIAM Monk of S. Dennis Flourish'd about the same time Works lost Three Books of History RADULPHUS NIGER An Englishman Flourish'd the beginning of the Century Manuscripts Two Chronicles the one Copious the other Abridg'd The History of William the Conqueror of John and of Henry III. Kings of England The Relation of an Expedition to Jerusalem ALEXANDER Of Somerset Abbot of Esby Flourish'd about the year 1220. Manuscripts The Lives of the Saints A Calendar in Verse CONRAD Monk of Schur Flourish'd about the yeâ—â— 1220. A Manuscript A Chronicle RIGORD and WILLIAM The Britain Flourish'd about the year 1230. Genuine Works c. The History of Philip Augustus King of France by Rigord The Life of the same King in Verse by William the Briton FABIAN HUGâ—â—IN Of the Order of 〈◊〉 Flourish'd about the same time A Genuine Work c. The Life of S. Francis and his Companions CONRAD Of Everbaâ— Abbâ—â— Flourish'd about the same time 〈◊〉 A Genuine Work c. A Treatise of the 〈◊〉 of the Order of Citeaux JOHNGAL Abbot of Fontenelle Flourish'd about the same time A Genuine Work c. The Life of S. Walfran ALBERTUS Prior of Mont des Vignes Flourish'd about the same time Genuine Works c. The Lives of S. Beatrice S. Aldegonda and S. Amand. GERARD Monk of S. Quentin of Lisle Flourish'd about the same time A Genuine Work still Extant The Relation of the Translation of our Saviour's Crown of Thorns HUGH Regular Canon of Premontre at Floreff Flourish'd at the same time Genuine Works c. The Lives of S. Iva and S. Ivetta CONRAD Of Marpourg of the Order of Dominicans Flourish'd about the same time A Genuine Work c. The History of the Life and Miracles of S.
Innocent III. and in the Chronicle of Auxerre The Council of Dalmatia 1199 Twelve Canons The Council of London 1200 Several Canons An Assembly of Coblentz 1200 Mention of this Assembly in the Letters of Innocent III. and in the Contemporary Historians The Council of Lambeth 1206 Canons A Council held in the Province of Narbonne 1207 Mention of this Council in the Life of St. Dominick and in Vincent of Beauvais An Assembly of Northusa 1207 Mention of this Assembly in the Contemporary Historians An Assembly of Paris 1208 Ten Constitutions An Assembly of Wurtzburgh 1209 Mention of this Assembly in the Contemporary Historians The Council of Montilly 1209 Acts of that Council The Council of Avignon 1209 Twenty one Decrees The Council of Paris 1209 Mention of this Council in the Contemporary Historians The Council of Rome 1209 Mention of this Council in the Contemporary Historians An Assembly of Nuremburg 1211 Mention of this Assembly in the Contemporary Authors The Council of Paris 1212 Acts and Canons The Council of Lavaur 1213 Acts of this Council The Council of Montpellier 1215 Acts and Canons The 4 General Council of the Lateran 1215 Acts and Canons The Council of Melun 1216 Seven Decrees An Assembly of Wurtzburgh 1222 Mention of this Assembly in the German Historians The Council of Oxford 1222 Decrees in Chapters The Council of Paris 1223 Mention of this Council in the Contemporary Authors The Council of Montpellier 1224 Mention of this Council in the Contemporary Authors The Council of Bourges 1225 Extracts of the Acts of this Council The Council of Mentz 1225 Fourteen Decrees The Council of Paris 1226 Mention of this Council in the Chronicle of Tours The Council of Narbonne 1227 Twenty Canons An Assembly of Aix-la-Chapelle 1227 Mention of this Assembly in the German Historians An Assembly of Paris 1228 A Treaty between King St Lewis and Raymond Count of Toulouse And Ten Statutes of that King in Favour of the Churches of France The Council of Toulouse 1229 Forty nine Canons The Council of Chateau-Gonthier 1231 Thirty seven Canons The Council of Melun 1232 Mention of this Council in William of Puilaurent and Statutes of Raymond Count of Toulouse against the Hereticks The Council of Beziers 1233 Twenty six Canons The Council of Nymphea in Bythynia 1233 Professions of Faith of the Greeks and Latins The Council of Arles 1234 Twenty four Constitutions The Council of Narbonne 1235 Twenty nine Canons The Council of Tours 1236 Fifteen Canons The Council of London 1237 Thirty one Canons The Council of Cognac 1238 Thirty nine Canons The Council of Tours 1239 Thirteen Canons The Council of Laval 1242 Nine Decrees The Council of I. General of Lions 1245 Acts and Canons The Council of Beziers 1246 A Collection of 46 Canons The Council of Valence 1248 Twenty three Decrees The Council of Saumur 1253 Thirty two Canons The Council of Alby 1254 Sixty one Canons The Council of Bourdeaux 1255 Thirty Decrees The Council of Beziers 1255 Laws of King Lewis Publish'd in this Council An Assembly of Paris 1256 An Accomodation between the University of Paris and the Dominicans The Council of Ruffec 1258 Ten Decrees The Council of Montpellier 1258 Eight Decrees The Council of Cologne 1260 Forty two Decrees The Council of Arles 1260 Seventeen Canons The Council of Cognac 1260 Nineteen Decrees The Council of Lambeth 1261 Several Statutes The Council of Cognac 1262 Seven Decrees The Council of Bourdeaux 1262 Seven Canons The Synod of Clermont 1263 Mention of this Synod in Mr. Launoy on the Canon Omnis Utriusque Sexus The Council of Nants 1264 Nine Decrees The Council of Cologne 1266 Forty five Statutes The Council of Vienna in Austria 1267 Nineteen Canons The Council of London 1268 Fifty four Canons The Ordinance of St. Lewis King of France 1268 In Five Articles The Council of Chateau-Gonthier 1268 Eight Canons The Council of Anger 's 1269 Two Canons The Council of Sens 1269 Six Decrees The Council of Compeign 1270 A Statute The Council of Avignon 1270 Eight Decrees The Council of Quentin 1271 Five Decrees The Council of Rennes 1273 Seven Canons An Assembly of Francfort on the Maiâ—y 1273 Mention of this Assembly in the Contemporary Historians The Second General Council of Lions 1274 Acts and Thirty one Constitutions The Assembly of Nuremberg 1274 Mention of this Assembly in the Contemporary Writers The Council of Saltzburgh 1274 Twenty four Canons The Council of Arleâ— 1275 Twenty two Canons the Four first Lost. The Synod of Durham 1276 Six Decrees The Council of Saumur 1276 Fourteen Decrees The Council of Bourges 1276 Sixteen Decrees The Council of Constantinople 1277 Mention of this Council in the Contemporary Writers The Council of Langeis 1278 Sixteen Decrees The Council of Ponteaudemer 1279 Twenty four Decrees The Council of Avignon 1279 Fifteen Decrees The Council of Redding 1279 Five Rules about the Ecclesiastical Discipline and several others about the Monastical Discipline The Council of Buda 1279 Sixty nine Decrees The Council of Anger 's 1279 Five Canons The Synod of Cologne 1280 Eighteen Statutes The Synod of Saintes 1280 Fifteen Decrees The Synod of Poitiers 1280 Eleven Statutes The Council of Saltzburg 1281 Eighteen Decrees The Council of Lambeth 1281 Twenty seven Statutes The Council of Avignon 1282 Eleven Decrees The Synod of Saintes 1282 Five Constitutions The Council of Tours 1282 Thirteen Decrees The Council of Constantinople 1284 Mention of this Council in the Contemporary Writers The Synod of Nismes 1284 Decrees in 17 Chapters The Synod of Poitiers 1284 Five Statutes The Council of Ravenna 1286 Nine Canons The Council of Bourges 1286 Thirty five Decrees The Synod of Exeter 1287 Fifty five Decrees The Council of Wurtzburgh 1287 Forty two Decrees The Council of Liste in Provence 1288 Eighteen Decrees The Synod of Chichester 1289 Forty one Decrees The Council of Nogarol 1290 Twelve Decrees The Synod of Saltzburgh 1291 Three Decrees The Council of London 1291 Mention of this Council in the Contemporary Authors The Synod of Chichester 1292 Seven Decrees The Council of Saumur 1294 Five Decrees The Synod of Canterbury 1295 Forty seven Constitutions The Synod of Saintes 1298 Seven Constitutions The Council of Roan 1299 Seven Statutes The Council of Merton under the Arch-Bp of Canterbury 1300 Four Constitutions A TABLE of the WORKS of the Ecclesiastical Writers of the Thirteenth Century disposed according to the Subjects they Treat of Works on the Truth of the Christian Religion THe Sword of Faith of Raymond of Martins a Dominican Nicetas's Treatise of the Orthodox Faith Treatises on the Differences between the Greeks and the Latins Pantaleon's Treatise on the Procession of the Holy Ghost Unleaven'd Bread and Obedience to the Church of Rome Nicephoras Blemmidas's Two Treatises about the Procession of the Holy Ghost Pachymeres's Two Treatises about the same John Veccus's Works The Works of George Metochites and Constantine Melitenites Commentaries on the Books of Sentences The Commentary of Peter of Tarentum
other Questions printed at Lyons in 1497. and in 1518. A Commentary also upon the Proverbs of Solomon is attributed to him printed at Paris in 1515. but it belongs rather to Thomas Gualensis There are some other Works of Holkot's in MS. in the Libraries at Cambridge as his Quodlibetical Questions in Pembroke-Hall Sermons and Allegories in Peter-House RICHARD HAMPOLE Born in Yorkshire in England an Augustine Monk died Sept. 29. 1349. Richard Hampole has Composed several Treatises of Piety Some of them were printed at Cologne and are extant in the 26th Tome of the Bibliotheca Patrum A Treatise of the Amendment of a Sinner An Explication of the Lord's Prayer Another of the Apostles and Athanasius's Creed The Praise of the Name of Jesus A Treatise of the Embraces of the Love of God An Exposition upon these words of the Canticles of Solomon The Daughters will love thee affectionately in which he also treats of the Love of God These Treatises are full of the Spirit and very affecting He also Composed several other Spiritual Commentaries upon the Holy Scripture as the Psalms Job Lamentations of Jeremiah A Treatise Intituled The Sting of Conscience Scala Mundi A Book of the Contempt of the World The Commendation of Chastity and some other Treatises which are found in the Libraries of England as the Cotton Archbishop of Canterbury's at Lambeth and Bodleian JOANNES HONSEMIUS or HOXEMIUS a Dutchmâ—n 〈◊〉 Canon of the Church of Leige made a Joannes Honsemius Continuation of the History of the Bishops of Leige composed by Aegidius Aureae Vallis from 1247. to 1348. It is printed in the Collection of Historians upon the same Subject put out by Joannes Chapeavillus and printed at Leige in 1613. GERARDUS ODONIS a Native of Rovergne in France a Grey-Friar was chosen General of Gerardus Odonis that Order in 1329. in the place of Michael de Caesena and after preferred to the Dignity of Archbishop of Antioch by John XXII he died at Catana in 1349. He Composed a Comment upon the Ten Books of Aristotle's Morals printed at Venice in 1500. The Office of the Marks of S. Francis is attributed to him There is in the Covent of Cordeliers at Mirepoix in Languedoc a MS. Treatise of the Figures of the Bible which bears his Name and in the Vatican Library a Comment upon the Books of the Sentences Two Philosophical Questions and some Commentaries upon several Books of Scripture as Waddingus testifies in his Biblioth Frat. Min. p. 145. JACOBUS FOLQUIER an Hermite of S. Austin a Doctor and Reader of Divinity at Tholouse Jacobus Folquier dedicated in 1345. to Clement VI. a Work Intituled Viridarium Gregorianum or Allegories upon all the Books of Scripture which are found in MS. in the Library of the Great Augustines at Paris BERNARDUS Abbot of Mont-Cassin who flourished about 1347. Composed a Book Intituled Bernard The Mirrour of the Monks of the Order of S. Benedict printed at Paris in 1507. A Commentary upon the Rule of S. Benedict which is found in MS. in some Libraries Trithemius also mentions a Book of Regular Precepts and Sermons for his Monks THOMAS BRADWARDIN an Englishman of the Order of Grey-Friars Chancellor of the University Thomas Bradwardin of Oxford Confessor to Edward III. was chosen Archbishop of Canterbury in 1348. by a Chapter of that Church two several times for the King of England and the Pope having preferred John Ufford the first time before him he was not consecrated but this last dying a little time after he was chosen a Second time and his Election being confirmed by the Pope and approved by the King he was consecrated at Avignon by Cardinal Bertrandus but he died within Forty Days after his Ordination and before he had taken Possession of his Archbishoprick This Author Sirnamed the Profound Doctor Coomposed a large Work Intituled The Cause of God and the truth of Causes against Pelagius published by Sir H. Savil and printed at London in 1618. in which he strongly maintains the Principles of S. Austin and S. Thomas concerning the Operation and Power of God over the Actions of his Creatures Some attribute to him also a Treatise of Geometry and Arithmetick viz. a Treatise of Proportions printed at Venice in 1505. A Treatise of Speculative Arithmetick printed at Paris in 1502. and a Treatise of Geometry printed at Paris in 1512. and 1530. Bradwardin in his Work De Caussâ Dei c. does not only treat of Liberty and Predestination but also of the Existence of God his Perfections Eternity Immutability Immensity and other Attributes particularly his Knowledge Power and Will He shews that God preserves all Beings that he hath Created That he doth all things immediately that are done by his Creatures That his Will is effectual invincible and immutable That all that he Wills infallibly comes to pass That the things which he knows are not the cause of his Knowledge but his Will He explains in what sense God Wills or Wills not Sin He proves the Necessity of Grace against Pelagius and shews that it is gratis given and that Man deserves not the first Grace That it is the immediate Cause of all good Actions and principally of Repentance He holds Predestination to be gratuitous and rejects the middle Knowledge These are the Chief Points he treats of in his First Book His Second Book is upon Free Will He affirms That it consists not in being able to Will or not Will the same thing but in a Power of Willing freely all that we ought to choose and willing all that we ought not to choose He shews that no Second Cause can necessitate the Will but that the free Will cannot conquer Temptations without the special Assistance of God which is nothing else but his invincible Will That without this help no Man can avoid Sin That Perseverance is the Effect of Grace Lastly He explains the Co-operation of Man's Will with God's He affirms That God hinders not Liberty though he causes a kind of Necessity He treats of several Kinds of Necessity and Contingence and recites several Opinions of Philosophers and Divines about the Contingency of things which he numbers as far as 33. and concludes that all future things happen by one kind of Necessity with relation to Superior Causes which agrees nevertheless with Liberty but that is not Absolute Natural violent or forced He concludes his Works with a brief Recital of the Errors which he hath opposed and the Truths he hath established which he hath reduced to 36 Propositions ALBERICUS de ROSATE or ROXIATI Born in Bergamo a Lawyer flourished about 1350. He hath Composed a Commentary upon the Sixth Book of the Decretals printed in the Collection Albericus de Rosate of the Treatises of Famous Lawyers made at Venice in 1584. A Dictionary of the Civil and Canon Law printed at Venice in 1573. and 1601. and some other Treatises of Civil Law PETRUS de PATERNIS an Hermit of the
Years after in 1384. He was buried in his Cathedral Church on the Left side of the Choir ROBERT GERVAIS Born in the Diocess of Nismes a Friar-Preacher was made Bishop of Senes Robert Gervais by Urban V. in 1369. hath Composed in 1388. a Treatise of Schism against John de Lignano and Baldus who defended Bartholomew de Bari which is in MS. in Mr. Colbert's Library Cod. 2761. and another Treatise Intituled The Royal Mirrour published about the beginning of the Reign of Charles VI. which is in MS. in the same Library JORDANUS SAXO or de SAXONIA Sirnamed Quedlinburgensis an Hermit of S. Augustin flourished Jordanus Saxo. about the middle of this Age and died in 1380. He wrote a Summ of Sermons for all the Sundays in the Year printed at Strasburg in 1483. and Sermons for all the Saints Days printed at Paris in 152â— He also wrote a Treatise of the Four Communions necessary for them that profess a Monastick Life and a Collection of divers Pieces for the Hermits of S. Augustin viz. Twenty two Sermons for the Friars Hermits attributed to S. Augustin and some others The Rules of the same Saints and the Life of S. Monica taken out of his Works These two Treatises are in MS. in the Library of the great Augustines at Paris Some also attribute to Jordanus a Chronicle of the Translation of the Roman Empire to the Germans printed at Basil in 1559. Trithemius makes mention of a Commentary of this Author 's upon the Revelation and an Apology for his Order PHILIP CABASSOLAS of Cavaillon in Provence Canon Archdeacon Provost and lastly Bishop Philip Cabassolas of that City in 1334. made Chancellor to Joanna Queen of Sicily by her Husband Robert in 1343. and after sent upon several Embassages honoured with the Dignity of Patriarch of Jerusalem in 1366. and charged with the Care of the Bishoprick of Marseille the same Year appointed Legate to the Pope at Avignon the following Year and lastly created Cardinal-Priest of the Title of S. Peter and S. Marcellinus Sept. 22. by Urban V. the same Year and privileged in 1370. with the Title of S. Sabina died in 1382. Aug. 27. There are in the Library of S. Victor two Books of the Life and Miracles of S. Mary Magdalen which bear the Name of this Cardinal GERHARDUS MAGNUS or GROOT of the City of Deventer Studied Divinity at Paris and Gerhardus Groot obtained a Cap at the Age of Eighteen Years returning into his Country he was made Canon of Utrecht and Aix-la-Chapelle but he left his Benefices to establish at Deventer the Clerks or Friars of the Community for the Instruction of Youth He died Aug. 20. 1384. in the 44th Year of his Age. He Composed divers small Tracts of which there are only Three printed among the Works of Thomas à Kempis which are A Declaration of the manner of Preaching with Truth Some Conclusions and Propositions Of the Study of the Holy Scriptures His other Small Works are found in the Libraries in Flanders Albertus Miraus gives us this Catalogue of them Some Treatises of Contracts and Usury Of the Instruction of Novices Of the Reward of a Pastor's Labour The Inconveniences of Marriage De Focariis Against the Encompassing of Utrecht Of Poverty Of the Four sorts of thingâ— which are fit Subjects of Meditation Of Detraction Some Sermons upon the Nativity of our Saviour on the Sunday called Dominica in Ramis or Palm-Sunday and on other Subjects A Letter about Schism and some others Of Simony Of Benefices with Cure Of the Company and Exercises of the Devout Of the Agreement of the Evangelists about the Passion of our Saviour A Commentary upon the Lessons read at the Burial of the Dead A Treatise of Compunction and the Instruction of Scholars 'T is to be hoped that these Works will be shortly published PETRUS de NATALIBUS Bishop of Jesol in the Province of Grado has Composed a Catalogue Petrus de Natalibus of Saints to May 26. 1382. printed at Strasburg 1502. at Lyons 1542. Dr. Cave places this Author in 1470. and says he brings down his Catalogue of Saints to 1482. which if true our Author is under a Mistake JOANNES RUYSBROKIUS or de RUSBROEK A Village upon the River Senna between Brussels Joannes Ruysbrokius and Hall a Priest of Brussels and first Prior of the Monastery of Canons-Regular of Wavre in the Forest of Soigni was one of the most Eminent Monks of his time and upon that Account Sirnamed The Divine or Contemplative Doctor He died Dec. 2. 1381. in the 88th Year of his Age. He Composed in Dutch several Mystical Works which are translated into Latin by Surius who caused them to be printed at Colen in 1552. and 1609. The Titles of them are as follow The Summ of a Spiritual Life The Mirrour of Eternal Salvation A Commentary upon the Tabernacle of Moses and all its Parts A Treatise of the Cardinal Virtues A little Book of Faith and the Last Judgment A Treatise of the Four Temptations Of the Works of the Seven Vigils Of the Spiritual School Of the Seven degrees of Love Three Books of the Spiritual Marriage Of the Perfection of the Sons of God The Reign of the Lovers of God A Treatise of Contemplation and Seven Letters of Piety Two Spiritual Songs Samuel or of Deep Contemplation A short Prayer The Treatise of Spiritual Marriages has been opposed by Gerson because in it Ruysbrokius says That the Soul which Contemplates God fully becomes one with God himself Gerson thoughâ—â—his Doctrine was Erroneous and condemned in Amaury John de Schoâ—awe undertook the defence of Rusboâ—k and made an Apology for him and Gerson afterward asserts that he can't be excused because he has said in another place That the Creature shall never lose its essence but he maintains that the words he cited out of the Third Part are apt not only to lead the simple but more understanding Persons into Errour and he observes that Contemplative Persons are very apt to advance Errours and it is not fit that they should either teach or write without much Precaution and unless their Works be examined by learned Men for otherwise their Books are full ordinarily of Falsities and corrupt Explications which often mislead the simple PHILIP de LEYDE or de LEYDIS an Hollander made Doctor of Law at Orleans and Professor Philip de Leyde at Paris was afterward Canon of S. Mary de Conde and lastly Canon and Grand-Vicar of Utrecht where he died June 8. 1386. He wrote a Treatise of the Care of a Commonwealth and the Lot of Sovereigns published by Joannes Severinus and printed at Leyden in 1516. He also Composed some Lectures upon the Third Book of the Decretals BONAVENTURE of Paduâ an Hermit of S. Augustine a Doctor of Paris and chosen General Bonaventure of his Order in 1377. was made Cardinal-Priest of the Title of S. Cecilia by Urban VI. in September in the next
of Philotheus in Manuscript Those that are printed under his Name follow A Treatise of the Ministry or the Functions of a Deacon in Latin in the last Bibliotheca Patrum A Panegyrick of St. Basil of St. Gregory Nazianzen and St. John Chrysostom printed in Greek and Latin in the Addition to the Bibliotheca Patrum of the Year 1624. Two Sermons one on the Cross the other upon the Third Sunday in Lent set forth in Greek and Latin by Gretser in his Second Tome of the Cross. THEOPHANES Archbishop of Nice flourished under the Empire of Cantacuzenus and John Theophilus Arch-bishop of Nice Palaeologus He Composed a considerable Work against the Jews and concerning the Truth of the Christian Religion which hath not been yet printed An Instruction to the Clergy and à Letter of the Contempt which a Christian ought to shew of the Pleasures and Evils of this Life The first of these Treatises is in Manuscript in the Jesuite's Library at Rome and the two latter in the Vatican Gonsalvus Pontius procured to be printed at Rome in the Year 1590. certain Hymns which bear the Name of this Author NILUS Metropolitan of Rhodes an Adversary of the Barlaamites ought to be placed among Nilus Metropolitan of Rhodes the Authors of this Age seeing he concludes his Historical Abridgment of the Oecumenical Councils at that of Constantinople against Barlaam under Isidore This Work was printed with Photius his Nomo-canon set forth by Justellus in his Bibliotheca Juris Canonici and in the last Edition of the Councils Allatius has published a Discourse which this Author made in Praise of a Lady in the Isle of Chios The Emperor JOHN CANTACUZENUS writ in his Retirement an History of the reign of the John Cantacuzenus Greek Emperor Andronici and his own under the Name of Christodulus It is divided into Four Books and Prefaced with a Catalogue of the Greek Emperors since the Year 1195. to the Year 1320. This History is well written and faithfully it was printed in Latin in the Translation of Pontanus at Ingolstadt in 1603. and in Greek and Latin at Paris in 1645. He likewise made an Apology or four Treatises for the Faith of JESUS CHRIST against the Saracens and Three Discourses against the Mahometans printed at Basil in 1543. and 1555. There is a Treatise of his in MS. in the Vatican Library intituled Contradictions against Prochorus Sidonius JOHN CYPARISSIOTA was one of the Opponents of Palamas against whom he made a large Work John Cyparissiotes intituled Palamick Transgressions divided into five Books and each Book cantoned into several Discourses which is found in MS. in the King of France's Library and of which Father Combefisius has set down two Discourses in his last Addition to the Bibliotheca Patrum He is moreover the Author of another Work divided into Six Decads intituled A Substantial Exposition of what Divines say of God A Work of Mystical and Symbolical Divinity put out by Turrianus in Latin and printed at Rome in the Year 1581. and in the Bibliotheca Patrum MANUEL CALECA or CALECAS a Greek turn'd Latin commonly believed to have been of the Man Calecas of the Order of S. Dominick Order of St. Dominick has writ against the Greeks and against the Palamites The Treatise he made against the Greeks was translated by Ambrosius Camaldulensis by Oder of Martin V. whereof the Translation was put out by Stuart and printed at Ingolstadt in 1616. and in the Bibliotheca Patrum It is divided into Four Books he there confutes in the Three first Books the Opinion of the Greeks about the Procession of the Holy Ghost and confirms that of the Latines and in the Fourth after having justified the Addition made to the Creed by the Latine Church he Answers all that which the Greeks blamed in the Usages of the Latines and proves the Primacy of St. Peter and the Pope His Treatise against the Palamites of Essence and Operation was put forth by Father Combefisius in Greek and Latin in his last Addition to the Bibliotheca Patrum He there confutes the Work or Decision of the Synod held under Callistus Patriarch of Constantinople We have in the same place another Doctrinal Treatise concerning Faith and the Principles of the Catholick Faith in which he Discourses of the Unity of God of the Trinity of the Incarnation of the Seven Sacraments and of the Resurrection from the Dead Allatius further makes mention of another Treatise concerning the Trinity by Calecas which has not been printed ISAAC ARGYRUS a Greek Monk Composed about the Year 1375. a Calendar for the Feast 〈◊〉 Isaac Argyrus a Greek Monk Easter according to the Principles of Nicephorus Gregoras This Work was printed at Hâ—idelâ—erg 1611. and Father Petavius has inserted it in a Book oâ— the Doctrine of Times wherein he has moreover set forth another Calendar out of a MS. in the King's Library which he likewise fathers on this Author MANUEL PALAEOLOGUS II. Emperor of Constantinople may pass in the Number of the Ecclesiastical Manuel Palaeologus a Greek Emperor Writers of this Age seeing he has made divers Works of Morality and Devotion The Treatises of Devotion are Prayers for the Morning The Subjects of Compunction or Confession of Sins unto God in Verse A Psalm of Thanksgiving for the Captivity of Bajazet Those of Morality are Precepts of the Education of a Prince to his Son John Seven Discourses of Vertues and Vices and of the Study of good Learning These Works have been printed in Greek and Latin at Basil in 1578. by the care of Leunclavius Father Combefisiuâ— in his Second Tome of his first Addition to the Bibliotheca Patrum has inserted a long Panegyrick which Manuel Palaeologus made in Honour of Theodorus his Brother Prince of Peloponnesus upon the settling of his Son in his room He writ also a Treatise against a Work of a Latine who had made a Summary Discourse to prove the Procession of the Holy Ghost from the Father and the Son whereof Allatius makes mention NIL DAMYLA a Greek born in Italy a Monk of a Monastery in the Isle of Crete wrote about Nil Damyla a Greek Monk the end of the Century against the Latines a Treatise of the Order of the three Divine Persons and the Procession of the Holy Ghost which is in MS. in the Vatican Library and three other Treatises Manuscripts in the Library of the King of France whereof the first is a Collection of Passages out of the Scripture against such as assert that the Holy Ghost proceeds from the Father and the Son The Second to shew that the Church of Rome was not of this Opinion in the time of Damasus and that it began not to be there till under the Papacy of Christophilus and Sergius And the Third about the two Synods held on account of Photius Some Fragments of these Works Allatius recites DAMYLA in his Books opposes a Greek Monk named Maximus
Chronicle Certain Sermons A Collection of divers Miracles SIBERTUS de BEKA A Carmelite Flourish'd in the Beginning of the Century and Corrected the Office of his Order Works Lost. A Commentary upon the Sentences A Summary of the New Law A Commentary upon his Rule PETER of PERPIGNAN A Carmelite Flourish'd in the Beginning of the Century Works Lost A Commentary upon the Sentences Another on the Book of Psalms Some Sermons HERENUS de BOYE A Carmelite Flourish'd in the Beginning of the Century Works Lost A Commentary upon the Book of Sentences Divers Questions ALBERT of PADUA An Augustine Hermite Was the Pupil of Aegidius Romanus and Flourish'd in the University of Paris where he Dy'd in 1323 or 1328. Genuine Works c. An Explication of the Gospels upon all the Sundays in the Year Manuscript Works A Commentary on the Book of the Sentences Commentaries on the Pentateuch the Gospels and St. Paul's Epistles JOHN XXII Pope Chosen Aug. 6. A. D. 1316. Crown'd Septemb. 5. Dy'd Decemb. 4. 1334. Genuine Works c. A Collection of the Clementines Twenty Extravagancies Several Letters Constitutions and Bulls in the Annalists and in the Bullary Sermons upon the Beatifick Vision NICHOLAS TRIVET A Preaching Friar Flourish'd in the End of the XIII Century and Dy'd in 1328. Aged 70 Years Genuine Works c. A Chronicle A Commentary upon St. Augustine's Books De Civitate Dei AUGUSTINUS TRIUMPHUS An Hermite of the Order of St. Augustine Flourish'd from A. D. 1274 to 1328. When he Dy'd Aged 85 Years Genuine Works c. A Summary of the Ecclesiastical Power A Commentaries on the Lord's Prayer and upon the Angelical Salutation The beginning of a Book call'd Milleloquium out of the Writings of St. Augustine See the Catalogue of them p. 56. JOHANNES BASSOLIS A Grey Friar Flourish'd in 1320. A Genuine Work c. Du Pin 14 Cent. A Commentary upon the Book of Sentences JACOBUS de LAUSANNA A Preaching Friar Was a Licentiate in the Faculty of Divinity at Paris A. D. 1317. Genuine Works still Extant Treatises of Morality and Sermons PETRUS ALVERNIENSIS or PETER of AUVERGNE A Canon of the Church of Paris Flourish'd in 1320. A Manuscript Work A Summary of Quodlibetical Questions HENRY de CARRET Of the Order of Grey Friars Bishop of Lucca Flourish'd from the Year 1300 to 1326. when he was turn'd out of his Bishoprick A Manuscript Work A Treatise upon the Prophet Ezekiel FRANCISCUS MAYRONIUS A Grey Friar and Doctor of Paris Flourish'd A. D. 1320. Dy'd in 1325. Genuine Works c. A Commentary on the Four Books of the Sentences Sermons for Lent and upon the Festivals of the Saints Certain small Tracts of Divinity and Piety An Explication of the Ten Commandments A Treatise of the Theological Truths upon St. Augustine's Book Of the City of God Divers Philosophical Pieces ROBERT A Preaching Frier Flourish'd in 1320. Works Lost A Commentary upon the Sentences and some Sermons JOHANNES d' ALIERUS A Carmelite made General of his Order in 1321. Works Lost A Commentary upon the Sentences Notes upon the Book of Ecclesiasticus JOHANNES de REGNO A Carmelite Flourish'd in 1320. Works Lost A Commentary upon the Book of the Sentences Annotations upon the Gospel according to St. Matthew Sermons for Lent and for all the Sundays and Festivals of the Year STEPHEN de PROVENCE Professor of Laws Flourish'd in 1320. Works Lost A Commentary upon the Clementines Several Questions JOHN de BLOMENDAL A Grey Friar Flourish'd in 1320. Works Lost Sermons for the Sundays and Festivals of the whole Year BERNARDUS GUIDO Of the Order of Preaching Friars Bishop of Tuy Born A. D. 1260. Entred into the Order of Dominican Monks in 1280. Made Inquisitor General 1305. Bishop of Tuy 1323. Dy'd Decemb. 13. 1331. Genuine Works c. The Lives of Two Popes viz. Clement V. and John XXII The Lives of St. Fulchran and St. Glodesindis An History of the Order of Grandmont and of the Monastery of St. Augustine at Limoges An Acount of the Actions of the Counts of Toulouse Manuscript Works See the Catalogue of them p. 62. DOMINICUS GRENERIUS Of the Order of Preaching Friars Bishop of Pamiez was made Master of the Sacred Palace and afterwards Bishop of Pamiez in 1326. Dy'd in 1342. A MS. Work Postills upon all the Books of the Bible VITALIS è FURNO A Grey Friar Cardinal Flourish'd after 1310. Made Cardinal Priest in 1312. Cardinal Bishop in 1320. And Dyed in 1321. Genuine Works which we have His Mirrour of Morality Commentaries upon the Proverbs of Solomon Upon the Four Evangelists and Revelation MARINUS SANUTUS Surnam'd Torsello Flourish'd in 1321. Genuine Works c. The Secrets of the Faithful of the Cross or the Means to recover the Holy-Land Divers Letters DURANDUS de S. PORCIANO A Preaching Friar and Bishop of Meaux Flourish'd in the University of Paris from 1313 to 1318. When he was made Bishop of Puy or Annecy and Translated to the Bishoprick of Meaux in 1326. and Dyed in 1333. His Genuine Works c. A Commentary upon the Books of the Sentences A Treatise about the Ecclesiastical Jurisdiction Works lost A Treatise about the Beatisick Vision against Pope John XXII Instructions for his Clergy Some Sermons ALEXANDER de S. ELPIDIO An Hermite of S. Augustine and Arch-Bishop of Ravenna A Genuine Work c. A Treatise of the Jurisdiction of the Emperor and the Authority of the Pope Works in MSS. Treatises of Evangelical Poverty and of the Unity of the Church BERTRANDUS de TURRE A Grey Friar Cardinal Was made Arch-Bishop of Salerno in 1319. Cardinal in 1328. and Dyed in 1334. Manuscript Works Sermons ALVARUS PELAGIUS A Grey Friar and Bishop of Silves Entred into his Order in 1304 was made Apostolick Penitentiary in 1330. Bishop of Coronna in 1332. And after of Silves in Portugal He Dyed after the Year 1340. His Genuine Works A Treatise of the Complaints of the Church A Summary of Divinity Works in Manuscript and lost See the Catalogue of them p. 57 58. WILLIAM OCKAM A Grey Friar Flourish'd in the University of Paris from the beginning of the Century and afterwards in Germaâ—y He Dyed at Munich in 1347. His Genuine Works c. Philosophical Treatises of which the Catalogue is in p. 58. A Commentary upon the first Book of the Sentences Questions upon the Sentences Centâ—lâ—quium Qâ—…berical Questions A Treatise upon the Sacrament of the Altar A Treatise of the Ecclesiastical and Secular Power Eight Questions upon the same Subject A Treatise in the Form of a Dialogue upon the Questions controverted by John XXII Divided into Four Books A Treatise of the Power of the Emperor An Abbridgment of the Errors of Pope John XXII A Treatise of 90 days against John XXII A Treatise of the Divorce of Margaret Princess of Bohemia from her Husband Works in Manuscript A Treatise against Benedict XII A Letter to the General Chapter of the Grey Friars Works lost Seven Treatises against John XXII ODERICUS
A Material Exposition of what Divines say of God A Manuscript Work c. The greatest part of his Sins while he was a Palamite MANUEL CALECA or CALECEAS Flourish'd under the Empire of Palaologus His Genuine Works c. A Treatise against the Greeks about the Procession of the Holy Ghost A Treatise of the Essence and Operation of God A Manuscript Work A Treatise of the Trinity ISAAC ARGYRA A Greek Monk Flourish'd about the Year 1373. A Genuine Work c. A Kalendar MAXIMUS A Greek Monk Flourish'd about the same time His Genuine Works c. A Letter about the Procession of the Holy Ghost for the Latins S. BRIDGET Flourish'd about 1360 and died in 1373. Her Genuine Works c. Eight Books of Revelations Six Sermons and A Rule GREGORY XI Pope Consecrated and Crown'd Jan. 4. 1371 and died March 27. 1378. His Genuine Works c. Letters set down by Waddingus and Bzovius Bulls in the Register of Bulls JOANNES BALISTARII General of the Carmelites Flourish'd under the Papacy of Gregory XI and died in 1374. Works Lost. See the Titles of them p. 81. S. CATHARINE of SIENNA A Nun of S. Benedict Born in 1374 Flourish'd about 1370 died in 1380. Her Genuine Works Letters Six Treatises of Providence A Discourse of the Annuntiation of the Virgin Mary The Divine Doctrine of the Eternal Father JORDANUS SAXO An Hermite of S. Augustine Flourish'd about 1360 and died in 1380. His Genuine Works c. A Summary of Sermons A Treatise of the Translation of the Roman Empire to the Germans Works in Manuscript A Treatise of the Four Communions A Collection of Daies for the Hermites of S. Augustine Works lost A Commentary upon the Revelations An Apology for his Order JOANNES RUYSBROKIUS A Canon Regular Abbot of Wavre Flourish'd about 1470 Died in 1381 being 88 Years old His Genuine Works c. Treatises of Piety Translated out of the German Language into Latine by Surius Of which see the Catalogue p. 74 75. JOHN de HILDESHEIM JOANNES GOLENIUS HENRY DOLENDORP and JOHN FUSTGIN Carmelites Flourish'd 'till about 1380. Works lost See the Titles p. 81. RALPH de PRAELLES Councellor and Masters of Request to the King of France Flourish'd in the Reign of Charles V. King of France His Genuine Works c. A Treatise of the Ecclesiastical Power A Translation of S. Augustine's Books De Civitate Dei A Work lost The Pacifick King PHILIP de MESERIIS Knight Flourish'd about the same time His Genuine Work c. A Treatise of the Ecclesiastical and Secular Power under the Name of Philotheus Aquilinus PHILIP CABASSOLAS Cardinal Made Bishop of Cavaillon in 1334. Patriarch of Jerusalem in 1336. Cardinal Priest the same Year and Cardinal Bishop of S. Sabina in 1370. Died 1382. A Manuscript Work The Life and Miracles of S. Magdalene GERHARD GROOT or GRAND A Canon Regular Flourish'd from 1360. And died in 1384. His Genuine Works c. An Explication of the way of Preaching the Truth Conclusions and Propositions A Treatise of the Study of Scripture Works in Manuscript See the Catalogue of them p. 74. PHILIP de LEYDIS Canon and Great Vicar of Utrecht Flourish'd about 1370. And died in 1386. A Genuine Work c. A Treatise of the Care of a Common-wealth and the State of Sovereign Princes ARNOLDUS de TERRENA Sacrist of Perpignan Flourish'd about 1360. Works in Manuscript A Treatise of the Mass and Canonical Hours Theological Questions MATTHIAS or MATTHEW de CRACOVIA A Doctor of Prague Flourish'd about 1370. Works in Manuscript or lost See the Catalogue of them p. 72. GALLUS Abbot of Konigsaal Flourish'd about 1370. A Genuine Work c. A Book call'd The Pomegranade HENRY A Monk of Rebdorf Flourish'd about 1375. A Genuine Work Annals from 1275 to 1372. HUGELIN MALEBRANCHIUS An Hermite of S. Augustine Bishop of Ariminum and Patriarch of Constantinople Chosen General of his Order in 1368. Made Bishop of Ariminum in 1370. And died after 1372. His Works in Manuscript A Commentary upon the Sentences A Treatise of the Trinity A Treatise of the Communication of Idioms THOMAS STOBBS or STUBBS A Preaching Frier Flourish'd about 1375. A Genuine Work c. A Chronicle of the Arch-Bishops of York MATTHEW FLORILEGUS A Benedictine Monk of Westminster Flourish'd to 1377. A Genuine Work Flowers of History JOHN SCADLAND A Preaching Frier Bishop of Hildesheim Flourish'd about 1360 died in 1377. Works in Manuscript A Treatise of the Estate of the Cardinals A Treatise of the Estate and Dignity of Bishops ALBERT of STRASBURG Flourish'd about 1370. His Genuine Works c. A Chronicle from 1270 to 1378. The Life of Bertholus Bishop of Strasburg BONADVENTURE of PADUA Cardinal Chosen General of the Hermites of S. Augustine in 1377. Made Cardinal by Urban the VIII in 1378. And died in 1386. A Genuine Work c. The Mirrour of the Virgin Mary Works in Manuscript or lost See the Catalogue of them p. 75. WILLIAM of WALLINGFORD FRANCIS MARTIN and STEPHEN of PETRINGTON Carmelites Flourish'd about 1380. Works lost See the Titles of them p. 81. CONRADUS d'ALTZEY A German Flourish'd in 1380. Works lost See the Catalogue of them p. 81. BERTAMUS A Preaching Frier Bishop of Thesius Flourish'd about 1380. And died in 1387. Works lost See the Catalogue of them p. 81. PHILIP RIBOT A Carmelite Chosen Provincial of his Order in 1368. And died in 1391. A Genuine Work c. The Mirrour of the Carmelites Works lost A Treatise of the Illustrious Men of his Order Sermons MARSILIUS d'INGHEN Treasurer of the Church of Colen Flourish'd about 1380. And died in 1394. A Genuine Work A Commentary upon the Sentences WILLIAM of WODFORD or WILFORD A Grey Frier Flourish'd at the end of the Century And died in 1397. A Genuine Work c. A Treatise against Wickliff Works in Manuscript An Apology against Richard of Armagh And other Works GERHARD de ZUTPHEN A Canon Regular Flourish'd about the end of the Century And died in 1398. His Genuine Works c. Two Ascetick Treatises NICHOLAS EYMERICK A Preaching Frier Flourish'd from 1350 to the end of the Century And died in 1399. A Genuine Works c. A Directory for Inquisitors Works in Manuscript See the Catalogue of them p. 76. LEONARD de GIFFON Cardinal The 24th General of the Grey Friers Made Cardinal in 1378. Died after 1394. in which Year he was present at the Election of Pope Benedict XIII Works Lost See the Catalogue of them p. 81. NICHOLAS ORESMIUS bishop of Lisieux Made Head of the House of Navarre in 1356. Treasurer of the H. Chappel at Paris in 1361. Sent to Urban V. in 1363. Made Bishop of Lisieux in 1377. Died in 1384. His Genuine Works A Discourse before the Cardinals against the Irregularities of the Court of Rome A Discourse about the Change of Money Works in Manuscript See the Catalogue of them p. 73. 74. URBAN VI. Pope Elected April 9. 1378. And Crowned April 17. And died in
forbear to repeat some part of his Office that he might have more time to read and study and about the Books which he should read answers this Regular in Eighteen Propositions whereof the Twelve first tend to shew that the Design of this Regular is dangerous and irregular and the Six last to inform him in the Studies he should follow Upon this occasion he refers him to his Book about the Examination of Doctrins advises him to read Spiritual Books as most agreeable to his Profession among the rest the Works of St. Bernard the Morals of St. Gregory the Spiritual Works of Richard and Hugo of St. Victor and of Bonaventure In another Tract he notes the Books which must be read with Precaution among which are the Works of the Abbot Joachim of ' Ubertin of Casal of Raimund Lully and among the Ancients the Ladder of John Climacus In another Treatise he gives the Signs for discerning between true and false Visions the First is Humility the Second Submission the Third Patience the Fourth the Truth of all the Predictions and Things which are said to be reveal'd and the Fifth Charity The Trilogue of Astrology Theologiz'd is a Dogmatical Work wherein he treats of the Heaven the Stars their Influences of the Angels and establishes Principles for confuting Judicial Astrology In the next Treatise he opposes the superstitious Opinions of those who believ'd certain Days to be happy or unhappy and in two other Treatises the Superstition of two Physicians of Montpelier whereof one made use of a Medal whereon was engraven the Figure of a Lyon for curing Diseases and the other would not make use of his Remedies but on certain days In a fourth Treatise about this Matter he confutes the Errors of the Magical Art by very solid Principles and proves that this Art is equally false and criminal He relates at the end of this Treatise a Censure of the Theological Faculty at Paris made the 19th of September 1398. against 27 Propositions which tend to justifie the Practice of Magick A Regular of the Order of Friars Preachers nam'd Matthew Grabon of the Convent of Weimar in the Diocese of Mersbourg in Saxony having asserted some Propositions which advanc'd the State of the Regulars so far above that of the Seculars that he affirm'd there could be no Perfection out of the Religious Orders and that the Evangelical Counsels and the Vertue of Poverty could not be practis'd in the World This Doctrin was condemn'd by the Cardinal of Cambray about which Gerson relates his own Opinion and founds it upon six Propositions First That the Christian Religion can only be properly call'd a Religion Secondly That it does not oblige Men to the Observation of the Evangelical Counsels Thirdly That it may be perfectly observ'd without a Vow which obliges to the practice of these Counsels Fourthly That particular Rules are not necessary for the more perfect Observation of the Christian Religion Fifthly That 't is an improper Speech to say That Religious Orders instituted by Men are a State of Perfection Sixthly That the Pope Cardinals and Prelats ought to observe the Christian Religion more perfectly than the Regulars From these Principles he draws Conclusions contrary to the Propositions of Friar Matthew Grabon This Affair being examin'd in the time of the Council of Constance this Regular was forc'd to Retract and his Retractation follows afterwards in the Treatise of Gerson against these Errors The next Treatise is against the Sect of Whippers and the publick Whippings He observes at first that the Law of Jesus Christ ought not to be burden'd with servile Works nor mingled with Superstitions that its Vertue proceeded from Mercy and the Grace which is produc'd by the Sacraments from whence he concludes that the Whippers who maintain that Whipping is of more Vertue for Remission of Sin than Confession and who equal it to Martyrdom are in an Error He says 't is to be fear'd lest this Effusion of the Blood of Ecclesiastical Persons and in holy Places should make the former fall into Excommunication or some Irregularity and profane the latter that when it is forbidden to impose publick Penance upon Clergy-men it is much less lawful to chastise them publickly with Whippings which are contrary to Modesty and Decency that to make these Whippings lawful they should be impos'd as a Penance by some Superiour that 't is convenient they should be us'd by the hand of another with Moderation without Scandal without Ostentation and Effusion of Blood as it is practis'd in some approv'd Convents and by devout Persons that publick Whippings are a dangerous Novelty condemn'd by the Church and are the cause of infinite Mischiefs as the contempt of Priests and Sacraments the Idleness the Robbery the Lewdness c. From whence he concludes That a stop must be put to this Practice lest it should revive and prevail by opposing it with Preaching with Laws and by Chastising the Disobedient and besides as it is not lawful to cut off any Member unless it is for the Health of the Body so neither does it seem to be lawful to draw Blood out of the Body by Violence unless it be by the way of Medicine After this Treatise follows a Letter address'd to St. Vincent Ferrier of the Order of Friars Predicants which does not so vigorously oppose this Usage but rather recommends the Care of it to him and desires him to come to Constance there to procure the Condemnation of this Sect of Whippers These things were written in the Year 1417. The next Treatise against the Proprietors who make Profession of the Rule of St. Austin is falsely attributed to Gerson This is the last Piece of the first part of his Works The second part consists of Moral Writings The first is entitled Moral Rules and is a Collection of many Axioms and Maxims upon different Subjects which appear not to have Gerson's Style as neither has the next Treatise which is an Abridgment of Speculative and Moral Theology The Tripartite Work wherein he treats of the Precepts of the Decalogue of Confession and the Art of dying well was found so useful that the Bishops of France made choice of it in their Synods to serve for an Instruction to Priests and to the Faithful of their Diocesses recommended it to the Curates to be read in their Exhortation and inserted into the Rituals The first part contains an easie Exposition of the Articles of Faith and a very useful Explication of the Precepts of the Decalogue the second the different Sins of which one may accuse himself in Confession and the third Exhortations and Prayers to assist a Man at the time of Death These things are handled in this Piece after a plain but solid and instructive manner The Treatise of the Difference between Venial and Mortal Sins was written in French by Gerson and translated into Latin by some Person at the same time To distinguish between these two Sins he lays down as a Principle That
Prosperity That than Charity Innocence Faith Piety Justice and sincere Friendship reign'd upon the Earth and that Fraud and Calumny were banish'd out of it because the Pastors instructed their People in these Vertues by their sound Doctrin and their holy Life but that Abundance having produc'd Luxury and Pride Religion grew cold by degrees and Avarice took Possession of the minds of Men and extinguish'd Charity in them that after this the Salvation and Edification of the Faithful was not design'd in the Ecclesiastical Offices of Divine Service but only the great Revenue of Benefices that the greatest part of benefic'd Men thought only of Ravishing the Profit without putting themselves to the trouble of discharging the Office Afterwards he enters upon the particular Abuses which Lust has introduc'd among the Ecclesiasticks and begins with those which the Passion of domineering and enriching themselves has introduc'd into the Court of Rome Such as are the Collations of all Benefices which the Popes have engross'd in their own Hands to the prejudice of Elections the Sums which the Apostolick Chamber hath exacted for these Collations the Promises of vacant Benefices which they have granted to unworthy Men who have rendred the Priest-hood contemptible the Rights of Vacancy the Tenths and the other Taxes of Pence which have been exacted with an unparallel'd Rigor an infinite number of Processes which the Court of Rome hath given Birth to and maintain'd by its Tricks the Pride and Pomp of Cardinals who being formerly imploy'd for burying of the dead are now so highly advanc'd that they despise not only the Bishops whom they call in derision Little Bishops but even the Archbishops the Primats and Patriarchs who heap together an infinite number of incompatible Benefices uniting in their own Persons the Titles of Monks and Canons Regular and Secular and possessing Benefices of all sorts of Order and Nature not only to the Number of two or three but even to twenty nay a hundred or more of the most considerable and richest Benefices while a great number of poor Ecclesiasticks have not whereupon to live and are forc'd sometimes to purchase Benefices of them He accuses them of being the Authors and Causes of Schism of selling their Votes of making Creatures and Dependents by the Benefices which they give After this he proceeds to other Prelats and reprehends the Ignorance and Avarice of some the absence of others from their Benefices and the neglect of discharging their Duties the Disorders of some Canons the Excesses of some Monks and the Pride of some Religious Mendicants He describes in Words very sharp and apparently passionate the Disorders which were in some Monasteries of the Regulars Lastly having compar'd together the Manners of the Christians of his time and those of the Primitive Church for fear lest what he had said should be abus'd he adds this Caution That his Intention was not to comprehend all Ecclesiasticks without Exception as being guilty of the Disorders which he had spoke of That he knew that Jesus Christ who cannot lie had said Peter I pray for thee that they Faith fail not That he was persuaded there was in each State many just and innocent Persons who have no hand in the Disorders of which he had complain'd although he believ'd that the Number of wicked Men was far greater After this he aggravates the Disorders of the Pope's Court at Avignon and the miserable Consequences of the Schism and says That we must have recourse to God and pray him to reunite his Church and heal the Breaches which were among its Members He concludes all with a Prayer directed to Jesus Christ for this purpose After this Work follows a poetical Piece in Hexameter Verse wherein he bewails the Schism of the Church and exhorts Pope Benedict XIII to extinguish it The Treatise of the Falling and Restauration of Justice address'd to Philip Duke of Burgundy is a Work rather Political than Theological wherein he shews that without Justice a State cannot be maintain'd he detests the Civil Wars the Contempt of Justice and Religion and the other Disorders which reign'd then in France and enquires after Means to remedy them The third Dogmatical Treatise of Clemangis is about the Infallibility of a General Council This he wrote when the Council of Constance was sitting and the University of Paris did vigorously maintain the Infallibility of General Councils Clemangis wrote then two Pieces by way of Conferences with a Scholastical Divine of Paris wherein he proposes the Difficulties and Doubts which there are about this Question and the Reasons which are brought to prove this Infallibility He says himself at the end of this Work That he has no design to affirm any thing but only to propose his Doubts and Difficulties that the Matter may be clear'd up and that he is ready to retract or amend what he has written upon this Subject if it shall be found contrary to Truth or be the cause of Scandal This Temper may serve to excuse what he has written so boldly in this Treatise against the Infallibility of General Councils though he does not oppose the Infallibility of Councils in Matters of Faith which he acknowledges but only in Questions of Fact about Morality or Discipline To these three Treatises must be join'd his Book about Theological Studies publish'd by Father Dom Luc Dachery in the Seventh Tome of his Spicilegium It is address'd to John of Piemont Bachelor of Divinity who had consulted him whether he should Commense Doctor He answers him in this Book That we must distinguish between him who is truly a Doctor and him who has only the external Marks of that Degree that undoubtedly he would do well to be a Doctor in the first Sense that 's to say to be capable of Teaching and doing the Office of one by his Discourses and by his Life but if he enquir'd whether he ought to take upon him the exteriour Marks of one i. e. the Degree and Cap of a Doctor he must consult himself and reflect upon his own Mind and Design because it was a thing which might be well us'd or abus'd yet he must examine what Motives mov'd him to assume this Degree and search the secret Corners of his Heart that he might discover the Springs of this Action From thence he takes occasion to explain to him what ought to be the Object and End of a Divine's Studies he blames those who study this Science out of Interest or Vanity and think of nothing but to enrich themselves by this Means He would have a Divine who is a Preacher to be in Truth the same thing which he says to live according to God and give an Example of that Life which he Preaches that his Sermons should be the Effect of the Charity of the Holy Spirit spread abroad in his Heart that he should read continually the Scriptures and the Books of the Holy Fathers He complains of the Divines of his own time that they read the Holy
time of the Council of Basil who deputed him 〈◊〉 go to the Bohemians in 1432 he died in 1438. His Genuine VVorks which remain are Works of Morality and Piety whereof see the Catalogue P. 80. NICOLAS AUXIMANUS Of the Order of Friars Minors Flourish'd about the Year 1430. His Genuine VVorks and those that are lost See the Catalogue of them P. 80. St. BERNARDIN of SIENA Of the Order of Friars Minors was born in 1383 profess'd in 1405 died May the 20th in 1444. His Genuine VVorks which remain are Sermons and other Works of Piety whereof see the Catalogue P. 81. AUGUSTINE of ROME Of the Order of Hermites of St. Augustino Arch-bishop of Nazareth was chosen General of his Order in 1419 made Bishop of Cesena in 1431 and afterwards Archbishop of Nazareth he died in 1443 or 1445. His VVorks that are lost See the Catalogue of them P. 81. WILLIAM LYNDWOOD Bishop of St. David's Flourish'd from 1420 was made Bishop in 1434 and died in 1446. His Genuine VVork is A Collection of the Constitutions of the Archbishops of Canterbury ALEXANDER CARPENTER An Englishman Flourish'd about 1430. His Genuine Work is The Destructorium Vitiorum P. 82. RAIMUND of SABONDE or SEBEIDE Professor of Divinity at Tholouse Flourish'd about the Year 1430. His Genuine Works are The Natural Theology of Man and the Creatures or a Treasure of Divine Considerations or the Violet of the Soul PETER of JEREMY Of the Order of Friars Preachers died in the Year 1452. His Genuine Works which remain are Sermons An Explication of the Lord's Prayer of the Decalogue A Treatise upon the Passion of our Lord. of the Faith MAPHAEUS VEGIUS Datary to Martin V. Flourish'd in the Pontificate of this Pope and after died in 1458. His Genuine Works c. are A Treatise of the Education of Children Six Books of Perseverance in Religion A Dialogue of Truth banish'd EUGENIUS IV. Pope was advanc'd to the Holy See March the 14th in 1431 depos'd in the Council of Basil in 1439 died in 1447. His Genuine Works c. are Decrees for the Institution of the Armenians Syrians Chaldeans Nestorians and Maronites which are in the Councils Many Letters and Bulls in the Councils the Annalists and the Bullarium JULIAN CAESARIN A Cardinal was made Cardinal in 1426 died in 1444. His Genuine Works c. are Two Letters to Pope Eugenius Some Discourses in the Councils of Basil Ferrara and Florence GILES CHARLIER Doctor of Paris and Dean of Cambray was made Doctor in 1414 Dean of Cambray in 1431 died in 1472. His Genuine Works which remain are Many Treatises under the Title of Sporta and Sportula Discourses against the Bohemians His Manuscript Works are A Commentary upon the Master of the Sentences and some other Pieces P. 90. JOHN of RAGUSA Of the Order of Friars Preachers Flourish'd in the time of the Council of Basil and of Florence His Genuine Works c. are Discourses about Communion in both kinds HENRY KALTEISEN Archbishop of Caesarea Flourish'd from the opening of the Council of Basil till 1465 when he died His Genuine Works c. are Discourses about Preaching the Word of God His Works that are lost are Sermons Questions and Conferences JOHN POLEMAR Archdeacon of Barcelona Flourish'd in the time of the Council of Basil. His Genuine Works which remain are Discourses about the Temporal Dominion of the Clergy JOHN Patriarch of Antioch Flourish'd in the time of the Council of Basil. His Genuine Works c. are Discourses about the Superiority of a Council above the Pope JOHN Archbishop of Tarentum Flourish'd in the Time of the Council of Basil. His Genuine VVorks c. are An Harangue to the Council of Basil. GERARD LANDRIANUS Bishop of Lodi Flourish'd in the time of the Council of Basil. His Genuine Work is An Harangue to the Council of Basil. AMBROSE The Camaldulian was made General of his Order in 1431 died in 1439. His Genuine Works c. are Translations of many Pieces of the Fathers whereof see the Catalogue P. 85. A Voyage into Italy His Manuscript Works See the Catalogue of them P. 85. JOHN of TURRECREMATA A Cardinal was present at the Councils of Basil and Florence made Cardinal in 1439 and died in 1468. His Genuine VVorks c. See the Catalogue of them P. 89. GEORGE of TREBIZONDE A Greek Author Flourish'd about the Year 1440. His Genuine Works c. are A Letter to John Palaeologus Two Treatises about the Procession of the Holy Spirit Discourses upon these Words of I. G. If I will that he tarry c. Many Versions of the Greek and Latine Fathers MARK EUGENICUS Archbishop of Ephesus Flourish'd in the Council of Florence and died some time after his Return into Greece His Genuine Works which now remain See the Catalogue of them P. 109. JOHN EUGENICUS Flourish'd at the same time with Mark his Brother His Work in Manuscript is A Piece against the Council of Florence GEORGE GEMISTIUS PLETHON A Greek Philosopher Flourish'd in the Council of Florence His Manuscript Works are Treatises against the Latines about the Procession of the Holy Spirit AMIRUTZES A Greek Philosopher Flourish'd at the time of the Council of Florence His Genuine Work is An History of the Council of Florence GEORGE SCHOLARIUS A Greek Monk Flourish'd at the time of the Council of Florence His Genuine Work c. is A Treatise against the Council of Florence His Manuscript Works are Many Letters P. 109. SILVESTER SGUROPULUS ECCLESIARCH Of the Church of Constantinople Flourish'd at the time of the Council of Florence His Genuine VVork is A History of the Council of Florence ANDREW Archbishop of Rhodes Flourish'd in the time of the Council of Florence His Genuine VVorks c. are Discourses in the Council of Florence ISIDORUS Archbishop of Kiovia Flourish'd at the time of the Council of Florence His Genuine VVorks are Discourses in the Council of Florence JOHN ARGYROPULUS 〈◊〉 Greek Author Flourish'd at the Time of the Council of Florence His Genuine Work is A Treatise of the Procession of the Holy Spirit MANUEL or MICHAEL APOSTOLIUS Flourish'd after the Time of the Council of Florence His Genuine VVork c. is A 〈◊〉 against the Decree of Union made by the Council of Florence His Manuscript Works are Some Treatises which are mention'd by Allatius BESSARION A Cardinal Flourish'd in the time of the Council of Florence and after it until the Year 1472 in which he died aged 77 Years His Genuine VVorks c. See the Catalogue of them P. 110. GEORGE SCHOLARIUS Patriarch of Constantinople Flourish'd in the Time of the Council of Florence and after it His Genuine Works c. See the Catalogue of them P. 110. JOSEPH Bishop of Metona Flourish'd after the time of the Council of Florence His Genuine Works c. are An Answer to the Treatise of Mark of Ephesus against the Council of Florence An Apology for the Council of Florence under the Name of John Plusiadenus GREGORY
AELIUS ANTHONY LEBRIXA or NEBRISSENSIS A Spanish Doctor was born in 1444 Flourish'd from the Year 1470 and died in 1522 the 1â—th of July His Genuine Works c. are The History of King Ferdinand A Work upon the Bible entituled Quinquagesima Notes upon the 〈◊〉 of the Church JOHN FRANCIS PICUS of MIRANDULA Flourish'd at 〈◊〉 end of this Century and the beginning of the next and died in 1533. His Genuine Works c. are See the Catalogue of them P. 97. A Chronological TABLE of the COUNCILS held in the Fifteenth Century and of their Acts Letters Canons and Chapters Councils â—ears Acts Letters Canons and Chapters A Council at London in 1377 Mention'd by the Writers of that time A Council at Lambeth 1377 Mention'd by the Authors of that time A Council at London 1382 Its Acts condemn the Errors of Wicklef A Council at London 1396 Its Acts condemn the Errors of Wicklef A Council at Oxford 1408 Its Preface and 13 Constitutions against the Lollards A Council at Perpignan held by Benedict XIII 1408 and 1409 Fragments of the Acts and Mention made of this Council in the Writers of that time An Assembly at Frankfurt 1409 Mention'd in the Writers of that time A Council held by the Cardinals at Pisa 1409 It s Acts. A Council held by Gregory XII at Udine 1409 It s Acts. A Council at Rome 1412 Its Decree against the Wicklefites and Hussites A Council at London 1413 The History of it in Thomas of Walsingâ—am A Council at Constance 1414 Its Acts and Decrees A Council at Saltzburg in 1419 and 1420 It s 34 Chapters A Council at Collen 1423 It s 11 Regulations A Council at Pavia 1423 A Decree of the Translation of this Council to Siena A Council at Siena 1423 and 1424 Its Acts and a Decree of Translating it to Basil. A Council at Paris 1429 Its Acts divided into 41 Chapters A Council at Tortosa 1429 Its Acts and 20 Constitutions A Council at Basil 1431 Its Acts and Decrees A Council at Ferrara 1438 It s Acts. An Assembly at Frankfurt 1438 Mention'd in the Writers of that time An Assembly at Bourges 1438 The Pragmatick Sanction An Assembly at Nuremberg 1438 Mention'd in the Writers of that time A Council at Florence 1439 Its Acts and Decree of Union An Assembly at Mayence 1439 Mention'd in the Writers of that time An Assembly at Bourges 1440 Its Acts. An Assembly at Mayence 1441 Mention'd in the Writers of that time An Assembly at Frankfurt 1442 Mention'd in the Writers of that time A Council at Rome 1443 Mention'd in the Writers of that time A Council at Lausane 1443 Its Acts. An Assembly at Nuremberg 1443 Mention'd in the Writers of that time A Council at Roan 1445 It s 40 Regulations A Council at Anger 's 1448 It s 17 Regulations A Council at Soissons 1456 Its Decree A Council at Toledo 1473 It s 29 Regulations A Council at Sens 1485 Its Acts containing divers Regulations A Chronological TABLE of the Eccesiastical Writers of the Fifteenth Century Rang'd according to the Order of the Matters handled in them Works about the Truth of Religion against Pagans Mahumetans Magicians Astrologers and Impious Persons A Treatise of the Christian Religion by Marsilius Ficinus Eighteen Books of the Immortality of the Soul by the same Author A Treatise of the Christian and other Religions by Jerom Saâ—onarola The Alcoran sifted by Nicolas of Cusa A Treatise establishing the Faith against the chief Errors of Mahomet by the same The Fortress of Faith by Alphonsus Spina Eight Books of the Faith against Mahomet by Denis Rickel a Carthusian A Treatise against the Magical Art by the â—ame of the Immortality of the Soul by VVilliam of Houpelande of the Soul by Peter of Ailly Questions about the Creation by the same Of the Agreement of Theology and Astrology by the same A Treatise of Astrology by Gerson A Treatise of John and Francis Picus of Mirandula upon the same Subject Pieces of Gerson about Happy or Unhappy Days Against Talismans and the Art of Magick by the same Censures of the Faculty of Paris against Judicial Astrology A Treatise against the Magical Art by James Springer Works against the Jews Treatises of Jerome of St. Faith against the Jews and the Talmud call'd Hebraeo-mastix Treatises of the Greeks against the Latines A Discourse upon the Trinity by Joseph Briennius Treatises of Macarius Macres Demetrius Chrysoloras Macarius of Ancyra and Nicolas Sclengia about the Procession of the Holy Spirit Discourses and Pieces of Mark Eugenius whereof one is about Consecration A Piâ—ce against the Council of Florence by John Eugeniâ—us Treatises of Plethon about the Procession of the Holy Spirit A Treatise of Amiratzes against the Council of Florence of George Scholarius against the Council of Florence of Manuel Apestolius against the Council of Florence Treatises of the Greeks for the Latines Treatises of Bessarion of George Scholarius The Answer of Joseph of Metona to Mark of Ephesus An Apology for the Council of Florence by the same under the Name of Plusiadenus Two Letters of Gregory Mamas A Discourse of Andrew of Rhodes and Isidore of Kiovia to the Council of Florence A Treatise of Hilarion a Greek Monk about Communicating with Unleavened Bread A Letter of George of Trebizonde and two Tracts by the same about the Procession of the Holy Spirit A Treatise of John Argyropulus about the Procession of the Holy Spirit A Treatise of the Light of Thabor by Matthew Camariote Treatises of Theology and Controversie or the Principles and Dogmes of Religion The Natural Theology of God and the Creatures by Raimund of Sabunda A Treatise of the Agreement or Peace of the Faith by Nicolas of Cusa Divers Treatises of Theology by Denis Rickel A Doctrinal of the Antiquity of the Faith of the Catholick Church against the Wickleâ—ites and Hussites by Thomas VValdensis A Theological Summary by St. Antonin A Treatise of Learned Ignorance by Nicolas of Cusa Other Treatises of Theology by the same The Theses of John Picus of Mirandula Other Works by the same A Treatise of Philosophical and Divine Study by Francis Picus of Mirandula Theorems of the Faith by the same Other Treatises upon different Theological Matters by the same Of the Examination of Doctrines and Tryal of Spirits by Gerson A Declaration of the Truths which must be believ'd by the same A Protestation or Confession in Matters of Faith by the same The Characters of Obstinacy in the Case of Heresie by the same A Letter by the same about the Studies of a Divine A Treatise of the Incarnation by the same Of Books which must be read with Precaution by the same A Treatise of the Terms of Theology by the same A Treatise against Curiosity and Novelty in Matters of Doctrine by the same Conclusions about the Power of Bishops in Matters of Faith by the same A Treatise of Theological Studies by the same Of the Signs whereby to discern
Destructory of Vices by Alexander Carpenter Explications of the Lord's Prayer and the Decalogue by Peter of Jeremy Treatises of the Passion of our Lord and of Faith by the same The Moral Works of Alphonsus Tostatus Works of Piety by Laurence Justinian The Revelations of St. Katherine of Bologne A Treatise of the Education of Children by Maphaus Vegius Six Books of Perseverance in Religion by the same Truth banish'd by the same A Treatise of Vertue and a Discourse upon the Disciples going to Emmaâ—s by St. Antonin A Discourse against Hypocrites by Leonard Aretin A Treatise of Hypocrisie by John Boptista Poggio Four Books of the Inconstancy of Fortune by the same A Treatise of Nobility and another of Humane Misery by the same A Treatise of the Education of Children by Aeneas Sylvius Works of Piety by John Canales Works of Piety by John of Turrecremata Sermons and other Treatises of Piety by Thomas A-kempis The Imitation of Christ attributed to the same Author Works of Morality Piety and Spirituality by Denis the Carthusian The Mirrour of five forts of States by James Gruytrode The Mirrour of Humane Life by Roderick Sancius of Arebal Spiritual Works by Henry Harphius Dialogues about what is truly and falsly good and other Moral Works by Bartholomew or Baptista Platina Treatises of Valour Temperance and some other by Martin the Master A Treatise of the Dignity of Man by John Picus of Mirandula Rules or Precepts for the Institution of a Christian Life by the same A Treatise of the Kingdom of Jesus Christ by the same A Treatise of the Vanity of the World by the same An Exposition of the Lord's Prayer by the same Letters by the same A Discourse of the Reformation of Manners by John Francis Picus of Mirandula Cases of Conscience by Peter Shot Sums of Cases of Conscience by John Baptista Salvis Pacificus Angelus of Clavasio and John Baptista Travamala Other Moral Works by Angelus of Clavasio Moral and Ascetick Works by Charles Ferrand Moral Works by Marsilius Ficinus The Paradise of Conscience by Wenerus Rolwinck of Laer. Works of Morality and Piety by Bernard of Aquila A Treatise of Vertues by Anthony of Baloche A Treatise of the Manner of Confessing by Bernardin of Tome Moral Works by Robert Caraccioli and Michael of Milan Works of Piety by Michael Francis Bishop of Saluzzes Works of John de Deo and John de la Pierre Crrthusians Works of Morality and Piety by John Trithemius Moral Spiritual and Ascetick Works by Jerome Sabonarola Censures against the Proposition of John Petit about the Murder of Tyrants A Condemnation of Magick by the Faculty of Theology at Paris and of Judicial Astrology A Conclusion of the same Faculty about the Observation of Sunday Censures of some Propositions of Morality by the same Faculty Conclusions of the same Faculty about a Contract for Usury and against Superstition SERMONS The Figures of the Bible by Anthony Rampelogus Sermons by Peter of Ailly Two Sermons by Gerson Preach'd before Benedict XIII Other Sermons Preach'd by the same at Constance Other Sermons by the same about Ecclesiastical Discipline Other Sermons by the same Sermons and Letters by the same A Sermon by the same upon the Nativity of the Virgin Other Sermons in French by the same Sermons attributed to St. Vincent Forrier The Sermons of Herman Petri of Stutdorp a Carthusian The Sermons of St. Bernardin of Siena The Sermons of Peter of Jeremy Sermons and Common Places for Preachers by Leonard of Udine by Nicolas of Orbellis by John of Turrecremata by Thomas A-kempis by Henry Harpbius by Gabriel Barlette A Quadragesimale and Questions to be preach'd upon by Nicolas Barjan Sermons by Gabriel Biel. Sermons upon St. Benedict by Wernerius Ralwinck of Laer. Quadragesimale's and other Sermons by Anthony of Baloche Sermons by Bernardin of Tome by Bernardin de Bustis by Robert Caraccioii by Michael of Milan by Stephen Brulefer by Oliver Mailiard by Simon of Harlem by John Raulin Universal History Cosmodromium by Gobelin Persona A Chronicle of Chronicles by Theodoric of Ingelhuse Decads of History by Blondus Flavius Other Books of the History of Italy by the same A Voyage into Italy by Ambrose the Camaldulian An Historical Sum of St. Antonine A Chronicle of Matthew Palmier continued by Matthias Palmier A Chronicle of the Principal Changes of the World by Arnold Bostius Fasciculus Temporum by Wernerus Rolwinck de Laer. A Chronicle by John Naucler Particular Histories An History of the Schism by Theodorick of Niem A Treatise entituled Nemus Unionis by the same The Life of John XXIII by the same A Treatise of the Priviledges of the Empire by the same An History of England by Thomas of Walsirgham A Treatise of Lawence Valia about the Lonation of Constantine A Treatise of St. Antonine about the same Donation A Description of the Death of Jeâ—â—â—â— of Prague by John Baeptista Poggio Funeral Orations upon Zabarella and Albergat Cardinals and upon Laurence of the Medici by the same An History of Liege by John of Stavelo continu'd by John Losse Histories of the Council of Basil by Panormitanus and Aeneas Sylvius An History of the Council of Florence by Sylvesier Sguropulus A Letter of the Coronation of Felix V by Aeness Sylvius The History of the Bohemians by the same An Abridgment of the Decads of Blondus by the same An History of 〈◊〉 Sylvius by John Gebelin An History of James Picolomini from 1464 to 1469. A Chronicle of Windesem by John Busch An History of Spain by Roderick Sancius D Areval The Lives of the Popes by Platina A Poem in praise of Sixtus the IVth by Robert Fleming The Life of Fabian Bencius and a Relation of the Reception of Frederick III. at Rome by Augustine Patricius Bishop of Pienza The Lives of the Illustrious Men of the Carthusians by Arnold Bossius A Chronicle of the Archbishops of Milan by Donat Bostius An Historical Treatise of the Persecutions of the Christians and of the Lives of Popes by Boniface Simonet A Defence of the Preheminence of the Order of Hermites of St. Augustine against the Order of Friars Minors by Nicolas Barjin Histories of the Councils of Basil and Florence and of the Assembly at Ratisbon by Augustine Patricius a Canon of Siena An History of the Priviledges of the Order of Cistersians by John of Circy Annals of the History of France by Robert Gaguin An History of the Order of Carmelites by John Paleonydorus Historical Works of Trithemius whereof see the Catalogue An History of Ferdinand King of Spain by Authony Nebrissensas Greek History The Byzantine History from the Year 1260 to 1476 by George Phranza The Byzantine History of Ducas from 1341 to 1462. A Letter of Matthew Camariote about the Taking of Constantinople Divers Works by George Codinus about the State of the Empire and the City of Constantinople An History of the Turks by Laonicus Chalcondilus An Abridgment of the History of the Turks till the Taking of
of his Brother and the Refutation of this Heretick's Apology He quotes also some of his Passages and many of his Arguments These Fragments of Eunomius shew us that he follow'd the Method of his Master but that he was more plain and copious GEORGE of Laodicea THIS GEORGE was a Priest of the Church of Alexandria in the time of Arius He espous'd the Interests of this Heretick and making a show of being Mediator between Alexander George of Laodicea and him he maintain'd his Impiety We have in Athanasius's Book of Synods Two Letters of this Man's one written to Alexander wherein he would persuade him that we may say That there had been a time when the Son of God was not and the other to the Followers of Arius wherein he counsels them to acknowledge That the Son was of the Father and of God since all things are of God Alexander cast him out of the Church not only because of his Heresy but also upon some other Account Being Excommunicated at Alexandria he endeavour'd to procure a Reception among the Clergy of Antioch but Eustathius refusing him he retir'd to Arethusa and was there receiv'd for Constantine calls him the Priest of Arethusa He was afterwards Ordain'd Bishop of Laodicea and assisted the Eusebians at the Council of Tyre and Antioch The Western Bishops pronounc'd Sentence of Deposition against him in the Council of Sardica Afterwards he declar'd himself an Enemy of the Eunomians and the Head of the Party of the Semi-Arians 'T was he that wrote a Circular Letter to the Bishops of his own Country against Aetius and Eudoxus set down by Sozomen Ch. 14. of B. IV. of his History wherein he exhorts them to Assemble Theodoret. Haeret. Fab. l. 1. c. 26. Socrates l. 2. c. 9. and lib. 1. c. 24. themselves that they may condemn those impious Men as they had done in the Council of Ancyra in the Year 358 soon after this George died He past in those ancient times for a very able Man in Philosophy Theodoret testifies That he had written against the Manichees and Socrates quotes a Book which he compos'd of the Life of Eusebius Emisenus The APOLLINARII APOLLINARIUS a Apollinarius The Greeks always called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. Basil is the only Person that wrote it with a double 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. Jerom called him Apollinarius The generality of the Latins for softness sake give him the Name of Apollinaris the Father was a Citizen of Alexandria who forsook his Country and went to teach Grammar at Berytus From thence he pass'd to Laodicea where he had a The Apollinarii Son of his own Name whom he brought up to Learning This young Man who had a great deal of Wit in a short time made a wonderful Progress in Knowledge and capacitated himself for teaching Rhetorick publickly at Laodicea while his Father was writing Books of Grammar Both of them afterwards applying themselves to the Study of the Scriptures the Father was Ordain'd Priest and the Son Reader But having a great Affection for profane Learning they maintain'd an intimate Correspondence with a Pagan Sophist call'd Epiphanius which render'd them odious to the Christians Socrates says That Theodotus Bishop of Laodicea cast them out of the Church for this cause and 't is certain that George the Successor of Theodotus laid hold of this Pretence to Excommunicate them because they took part with Athanasius against him Nevertheless Apollinarius the Son was chosen Bishop of Laodicea b Bishop of Laodicea St. Athanasius in a Letter to the Antiochians St. Epiphanius in Haeres 77. St. Basil in Letter 293. Ruffinus in B. II. Ch. 20. and St. Jerom in his Catalogue all agree that he was Bishop of this City Theodoret in B. V. of his History says That Apollinarius would have invaded the See of Antioch but by his Disciple Vitalis and was belov'd and esteem'd by St. Athanasius St. Basil and St. Epiphanius and all the great Men of his Age c He was belov'd and esteem'd by all the great Men of his Age. He was a very good Friend to St. Athanasius who had seen him at his return from his Banishment as St. Epiphanius testifies in Haeres 77. Leontius in B. III. against Nestorius says That Apollinarius boasted of receiving Letters from Athanasius Serapion and the great Men of his time He quotes a Fragment of a Letter of Apollinarius where he glories in having Letters from St. Athanasius His Deputies assisted at the Council of Alexandria and Sign'd there as the Deputies of an Orthodox Bishop It does not appear that St. Athanasius did ever break with him St. Basil says in his Letter 82 That he ow'd respect to this Man That he was so much his fast Friend that he would take his Faults upon himself St. Epiphanius calls him a Venerable Old Man and says That he was very dear to St. Athanasius and all the Orthodox Bishops St. Jerom in his 64 Letter says That he had often seen him at Antioch that he honour'd him and had learn'd many things from him I pass over in silence the Testimonies of Socrates Sozomen Philostorgius Vincentius Lirinensis c. upon the account of his Knowledge and Learning But afterwards falling into Errors concerning the Mystery of the Incarnation he was look'd upon as a Heretick and he gave Name to a Sect which was condemn'd by the Church He died under the Reign of Theodosius about the Year 380. All the Ancients testify That this Author wrote an infinite number of Volumes d An infinite number of Volumes St. Basil in Epistle 74 says That he had fill'd the World with his Books Theophilus in his first Epistle says That he wrote against Origen against the Eunomians and Arians Acacius of Beraea in his Letter to St. Cyril Tom. 3d. of the Works of this Father p. 63. says the same thing and St. Jerom says That he made an infinite number of Books Vincentius Lirinensis says That 't were too long to give a Catalogue of his Books upon the Holy Scripture and upon other Subjects He made Books against the Arians Eunomius Origen and against many Hereticks He compos'd also many Homilies and wrote several Letters e Many Homilies and wrote several Letters There are many of his Sermons quoted in the Council of Lateran under Martin the V. whose Extracts are produc'd in Tom. 6. of the Councils P. 314 315. And Sozomen B. II. Ch. 17. relates a Fragment of Apollinarius concerning St. Athanasius He wrote also against Diodorus of Tarsus as appears by Suidas B. III. Ch. 4. But his chief Work in the Judgment of all Men was his great Treatise divided into 30 Books which he wrote in Defence of Religion against Porphyrie the Philosopher f His chief Work in the Judgment of all Men was his Treatise against Porphyrie the Philosopher St. Jerom says That his 30 Books against Porphyrie were the most esteem'd of all his Works Vincentius Lirinensis