The Fathers in the time of the Nicene Councell, which was held, anno Christi, 330. whose Writings are extant.

Athanasius, Athanasius. although in the time of the Councell he were not a Bishop, yet was he alwayes a faithfull assistant of Alexan­der the Bishop of Alexandria, whom hee afterward succeeded, and deservedly ob­taines the first place amongst the Fathers of that time: For although hee were ex­posed to innumerable Calumnies, yet with an incredible constancy he frustrated all the endevours of his adversaries, and is stiled the Bulwark of Faith in the Ecclesia­stical History: neither was there any other cause that more whetted the bitter hatred of the Arians against him (as saith Theo­doret, lib. 1. hist.) than that they perceived the sharpnesse of his wit, and industry, in confuting of Heretickes in the Nicene [Page 40] Councell. His Creed, or his explication of the Apostolical Creed is in the Church among other Creeds received.

There are yet some of his most grave, The works of Athanasius. and excellent Treatises extant at Basill, set forth heretofore by the Frobenii, and Episcopii, but more lately at Paris by Ni­vellius, Petrus Nannius, an eloquent man, being his Interpretour: as an oration a­gainst Idols: of the Incarnation of the Word: an Epistle against Heretickes to Epictetus Bi­shop of Corinth: an Exposition of Faith: foure Orations against the Arians: a double Apology for his flight against the Calumnies of the Arians: of divers questions of the Scrip­ture to Antiochus, and many others of the same Argument, which our Divines usual­ly object against the Neorians, and Vbi­quitarians.

The life of S. Anthony the Abbot is fa­ther'd on him, but there are in it many things fabulous, which savour not of the gravity and simplicity of S. Athanasius. Most true it is, [...] Defects. that both S. Athanasius, and [Page 41] those ancient Fathers were too fervent in commending the signe of the Crosse, and the miracles wrought by that signe, and by Martyrs, thinking by this meanes to autho­rize the Evangelicall Doctrine. While wee give these cautions touching the ble­mishes of the Fathers, we are not lyable to that censure which the Papists lay upon us, derived from the Authority of the same Father, who in his first Oration com­plaines that the Arians accused the Fa­thers: for he speakes not there of all the writings of the Fathers, but of the Ni­cene Creed gathered out of the Scriptures by the Fathers of that Councell to con­fute the Arians. For hee there diligently admonisheth us to try the Spirits, which may be easily done by those who are con­versant in the Scriptures.

There are some memorable speeches of Athanasius to be observed; Memorable sayings of his. First, against the Lutherans, out of the second Oration against the Arians. Nunquam populus Chri­stianus ab Episcopis suis, sed a Domino, in quem creditum suit, nomen accepit. Ne ab

[Page 42] Apostolis quidem appellationes adepti sumus, sed a Christo. Illi qui aliundè originem suae fidei ducunt, ut haeretici meritò authorum su­orum cognomenta praese ferunt: The Chri­stian people never tooke their Name from the Bishops, but from the Lord, in whom they beleeved. Neither have wee our ap­pellations from the Apostles, but from Christ himselfe. They who derive their Faith from any other Originall, as here­tickes, deservedly beare the surnames of their Authors. Then against the Vbiqui­taries upon that saying, Omnia mihi tra­dita sunt, &c. All things are given mee. Tradita sunt illi omnia, ut medico, qui sana­ret morsum serpentis, ut vitae, qui vivificaret, ut luci illuminanti (id est, ratione officii) De­dit, inquit, Deus, ut quemadmodum per eum facta sunt omnia, ita in eo omnia refici pos­sint. Quid quod filio Dei quaedam tradita sunt quae non habeat, ut homo fieret: All things are given him as a Physician that should heale the biting of the Serpent; as to the life that quickeneth, as to a light il­luminating (this is spoken in regard of his office) God, saith hee, hath granted [Page 43] that as by him all things are made, so by him all things may be refreshed. What if wee say, that some things are given to the Sonne of God that he had not before, that he should be made man? Moreover, a­gainst Schwenckfeld in the same Treatise; Vtrum (que) de Christo est credendum, illum esse Deum, et omnia creasse, et esse hominem, et ita creatum, et creaturam, qualis est homo. Hominum enim proprium est creari: Both, saith he, are to be beleeved of Christ, that he was a God, and created all things; and that he was a man, and so created, and a creature, such as manis: for it is proper to men to be created. Also against the Papi­sticall canonization of impious men, in his Epistle, To all the godly founded, and san­ctified in Christ. Hinc quoq, Heresis agnosci et convinci potest, quòd quisquis ipsis charus est, et eiusdem impietatis socius, etiam si aliis delictis, et infinitis sceleribus obnoxius, et ad­versus se habeat argument a scelerum suorum, probus apud eos, et in pretio habetur: quin imo statim Imperatoris amicus efficitur, com­mendabilis scilicet sua impietate. Qui vero corum impietatem redarguit, et quae Christi [Page 44] sunt sincere procurant, isti, tametsi puri in om­nibus, modo crimen in eos confingatur, in exi­lium abripiuntur: Hence may Heresie be knowne, and convinced, that whosoever is deare to them, and a companion in the same Impiety, although he be guilty of sundry crimes, and infinite vices, and hath arguments against himselfe of his owne hainous acts, yet he is approved and had in great esteeme amongst them, yea, and is forthwith made the Emperours friend, and is commendable for his Impiety. But those who reprove their wickednesse, and teach the things sincerely which are of Christ, such, though pure in all things, upon any feigned crime layd to their charge, are presently hurried into banishment.

To Athanasius we may joyne Eusebius the Bishop of Caesarea in Palestine, Eusebius. who got the sir-name of Pamphilus from his friend Pamphilus the Martyr, and in the Nicene Synod joyned himselfe to the Or­thodox, although in the beginning he wa­vered a little, as saith Sozomen. lib. 1. hist. cap. 20. He was very learned in the Lan­guages, [Page 45] History, and Philosophy. Hee wrote a History from the Nativity of Christ to the time of Constantine the great inclusively, which Socrates the Schoole­man, and Hermias Sozomenus continued from Constantine to Theodosius the first, and Honorius: and Evagrius to the time of Maurice the Emperour; vulgarly cal­led the Tripartite History. Eusebius wrote also a Chronicle which is yet extant; and a booke of Evangelicall demonstration, and preparation; in which he compares the Evangelicall Doctrine with Philoso­phy, and other Religions, and solidly de­monstrates no Doctrine to be more per­fect than the Evangelicall, as also that in the Gospell many things better, and more certaine, are contained, than in any other Doctrine whatsoever.

He was suspected, His blemishes indeed, by some to have privily favoured Arius: but an Apo­logy for him is extant in Socrates, lib. 2. cap. 17. Yet in the beginning of the same History, Socrates doth not dissemble this fault of Eusebius, that writing the life of [Page 46] Constantine, which is comprehended in foure bookes, he lightly blamed the deeds of Arius; and that hee predicated the vertues of that Emperour, concealing his vices; and that he studied more to render his Oration illustrious (wherein he high­ly praised him) and to adorne it with Ma­jesticall words, than diligently to explaine the things done. He had another blemish common with him and many Greeke Au­thors, which Bodin, not undeservedly, im­putes to him in his method of History; which is, that (retaining somewhat of the Grecian vanity) hee relates not a few fa­bulous things, which have little, or no appearance of Truth: As, of an Epistle of Aglarus, King of the Edisseni, to Christ, and of Christs answer to him: of Saint Iohn the Apostle, and a certaine young man by him recalled from the society of Theeves: also of the finding out of the Woodden Crosse, and of its vertue: of Saint Peter, who desired a certaine kinde of death, to wit, Crucifying; and governd the Roman Church 25. yeares, which how farre it is from Truth, Calvin, amongst o­thers, [Page 47] sheweth, lib. 4. Instit. cap. 6. sect. 14. But as Gelasius admonisheth in cap. 3. lib. 3. Irenaei, it is very likely those great men were deceived by a certaine vulgar opini­on, not enquiring into things diligently; neither could they imagine what Engines Satan was then preparing to raise up the kingdome of Antichrist.

After Eusebius, Hilarius. and Athanasius, (who died under Valentinianus in the yeare 379) Hilarius is rightly placed. He was Bishop of the Picts in France, and lived in the time of Constantine the sonne of Constantine the Great; and his life extended even to the reigne of Valentinian. Saint Hierom preferres him before other Doctors of the Church, and, although younger, was his familiar friend. His stile is such (as rightly warnes Erasmus) that it is hard to be understood, easie to be deprav'd: yet Saint Hierom calls him the Trumpet of the Latine tongue; perhaps because hee was the first that confuted the Arians in that Language. His workes are extant, pub­lish'd at Basil, anno 70. by Eusebius Episco­pius, [Page 48] and are partly controversiall, partly expository. He wrote 12. bookes of the Trinity against the Arians; also an Epi­stle against Constantine being then dead, who was the chiefe favourer of the Arian Faction; and against Auxentius the Mil­lanist, a fautor of the Arian party, as also of divers Synods against the Arians; which booke hee translated for the most part out of Greeke from the Synodicall decrees. His expository bookes are a Commentary upon Matthew, but a short one, as also upon many Psalmes, all which are comprehended in one Tome.

Hee hath many faults: For, first, hee hath many hard, His blemishes and unusuall words; as disfrocit for degenerate; Zabolus for Diabo­lus, and many more of the like kind. Next he affirmes the holy Ghost to be from the Father by the Sonne, lib. 10. de Trinit. and upon the 8. Psalme, he attributes a soule, and a body to Christ, not subject to any molesting affections, and averres, that thirst and hunger were not natural in him. He seemes to maintaine the body of Christ [Page 49] to bee borne, and brought forth by the Virgin Mary, not to be made of her sub­stance, lib. 10. de Trinit. In his commen­tary upon Saint Matthew, he too much in­clines to the Allegories of Origen.

Next Hilarius wee may rightly place Saint Ambrose, S. Ambrose. Bishop of Millan, who li­ved in the times of Valentinianus, Gratia­nus, Theodosius, and Honorius, Emperors; and when he was Proconsul in Liguria in the time of Valentinianus, he was called to the Bishopricke of Millan with the full consent of the people. It is reported that he baptized Saint Austine. Hee was endu­ed with great zeale, as appeares in the Ecclesiasticall story, and by his demea­nour in his Bishopricke.

The writings of Saint Ambrose extant, His writings. are divided into foure Tomes, and are partly morall, as the three bookes of the offices of a Christian; an institution, and exhortation to Virgins; of Widowes; of Repentance; of the worlds volubility; of the good wee receive by death: Also [Page 50] they are partly Doctrinall, Tom. 2. of the vocation of the Gentiles; of faith to Gratianus; of the holy Ghost to the same; of Faith against the Arians; of the Sacra­ment of the Dominicall Incarnation.

But it is to bee observed, that the more learned have judged Saint Ambrose not to bee the Author of the Treatise of the cal­ling of the Gentiles; 1. Because he speaks no where so purely of the Predestination of God. 2. By reason there is mention made of Pelagius, who lived after Saint Ambrose. 3. In that Saint Augustine, who cites many things out of Saint Ambrose against Boniface the Pelagian, mentions not this b [...]ke, which inveighes most of all against the Pelagians. 4. The dissimi­litude of phrase. But it is certaine the Author of that booke to have beene a lear­ned man, and well exercised in the Scrip­tures: which makes Erasmus not unapt­ly wish, that many such were mixed with the workes of Saint Ambrose.

Amongst many excellent sayings con­tained [Page 51] in those books, these golden words are extant, making directly against the Pa­pists, lib. 1. cap. 5. where hee disputes the reason why to one man grace is given, to another denyed. Quid Calumniamur, in­quit, iustitiam occultam, qui gratias debemus misericordiae manifestae? Laudemus, et ve­neremur quod agitur, quia tutum est nescire quod tegitur. Hic nec praeterita, nec futura merita censeri possunt: vilesceret Redemptio Christi, neo misericordiae Dei humanarum o­perum praerogativa succumberet, si iustificatio quae fit per gratiam meritis praecedentibus de­beretur: ut non munus largientis, sed merces esset operantis: Why doe we calumniate, saith hee, the hidden Justice, who owe thankes for the manifested Mercy? Let us prayse and adore what is done, because it is safe not to know what is hid. Here, neither past, nor future merits are to bee reckoned. The Redemption of Christ would be abased, neither would the pre­rogative of humane workes give place to the mercy of God, if Iustification, which is by grace, were due to precedent merits: so that it should not be the gift of the di­stributer, [Page 52] but the reward of the worker. The Writings of Saint Ambrose are partly also Homileticall, as Tom. 3. Orations, Epistles, Sermons: partly againe Exposi­tory: as Tom. 4. lib. The workes of the six days Hexaemeron, and a Treatise of the Patriarchs, which belong to Genesis. He wrote also copiously on the 119. Psalme; and of the Sacraments of the Church; also a glosse upon Saint Luke; and Commentaries upon the Epistles of Saint Paul. Where againe it is to be no­ted against the Papists, that S. Ambrose up­on the fourth Chapter to the Romans, u­seth the particle (onely) when he averreth Gratiam Dei solam fidem poscere ad salu­tem: The grace of God doth require faith onely to salvation. Saint Augustine quotes his Commentaries upon Esay, and the 48. Psalme, but they are not extant.

By reason of his ignorance in the Greeke, His defects. and Latine Tongues, he erred of­ten in his Expositions, which is common to him, together with Saint Austin, and some others. But although he be over-ve­hement in the commendations of Virgini­ty, [Page 53] yet is that memorable against the Pa­pists, which he writes in his first booke of Virgins, Non debere imperari virginitatem, nec necessitatem imponendam, nec castam esse quae metu cogitur: Virginity, saith he, ought not to be commanded, neither of necessi­ty to bee imposed; nor is shee chaste, who is compelled by feare.

In his bookes of the Sacraments there are some things ambiguous, othersome superstitious: as of Unction in Baptisme, which notwithstanding was not done al­together without cause by those of riper yeares: also of water to bee mixed with the Wine in the Cup at the Lords Table. Yet is it remarkeable against the Papists, that in his booke of Sacraments hee onely acknowledgeth two, Baptisme, and the Sup­per of the Lord. And when, lib. 6. he dis­putes how the bread is made the body of the Lord, hee speaketh nothing at all of Transubstantiation, but hee confesseth, that there seemeth to be a similitude one­ly, not true flesh and blood, and that wee must beleeve the operatory word of [Page 54] Christ, that is, the efficacious; that the Sacrament is taken outwardly, Grace and Vertue inwardly. Hee plainely distingui­sheth bread from Grace; Tu, inquit, qui accipis panem, in illa alimento Divinae parti­cipas Substantiae; quia idem Christus est par­ticeps corporis, et Divinitatis: Thou, saith hee, who takest bread, in that nourishment participatest of the Divine Substance, be­cause the same Christ is partaker of a bo­dy, and Divinity: which is as much to say; wee communicate the whole Christ, and communicating his flesh, have com­munion also with God.

Neither did the Greeke Churches want excellent Doctors; Basilius Gre­gorius Nazian­zenus. for in those times, namely, under Valentinian, Basilius Mag­nus, of Caesaria Cappadocia, and Gregory, Bishop of Nazianzena were famous, of whom as yet some worthy monuments are extant. Wee linke them together, be­cause they were companions in Studies, and most intimate friends. Yet Gregory li­ved longest, even to the yeare 400. and wrote a Monody, or Funerall Oration, [Page 55] which containes the life of S. Basil. There are extant of this S. Gregory, eloquent O­rations, and Epistles, as also Greeke Po­ems, which are in the hands of all men. There lived also in those times Gregorius Nissenus, brother of Basilius, who wrote eight bookes of Man. There is a learned Epistle extant written to him by S. Basil, of the difference betweene the Essence and Subsistence.

Moreover, Saint Basil. S. Basil, as hee himselfe somewhere writeth, was diligently instru­cted in the Christian Religion from a child. He was indued with so much Eloquence, that Erasmus doubts not to call him the Christian Demosthenes. The worth [...] sayings of S. Basil. Amongst others, that saying which is extant in his Sermon of Humility is eminent, and is often cited by our Divines against the Papists: Haec est perfecta, et integra gloriatio, quando non propter iustitiam suam aliquis [...]ffertur; sed agnoscit sibi deesse veram iustitiam: fide au­tem sola in Christum iustificari: This is, saith he, perfect and entire glory, when a man is not puffed up with his owne Iustice, [Page 56] but acknowledgeth himselfe to want true Iustice, and that Iustification is onely by faith in Iesus Christ. Also in his Epistle of the sacred Scripture to Eustathius the Physician; Non consuetudinem, sed sacras Scripturas nermam debere esse: The sacred Scriptures, and not Custome, ought to be our rule. Also in his definitions, quaest. 98. Eos qui praesunt, extra Scripturae Canonem ni­hil praecipere debere, ne falsi Dei testes et sacri­legi inveniantur: They, saith he, who rule the people, ought to command nothing beyond the Canon of the Scriptures, lest they befound false witnesses of God, & sa­crilegious. And in his Epistle of Apostasie to the Bishops of the West, he complaines, Semen Apostasiae spargi in illis ipsis Ecclesiis inquibus Evangelii doctrina primum per or­bem manavit: that the seed of Apostacy was sown in those very Churches, whence the Doctrine of the Gospell was first spread through the world. His works ex­tant at this day are comprehended in three Tomes, and are either doctrinall; as Hex­ameron, or of the world made in six daies; eleven Homilies; of the Divinity of the [Page 57] Sonne, and that the holy Ghost is not a creature, against Eunomius. Where is to be understood, that there were three Fa­milies of the Arians. Arius held the Son to be equall to the Father, but by grace, not by Nature. The Macedonians, com­panions of the Arians, affirmed the Sonne to bee like the Father, but not the holy Ghost. Eunomius held the Sonne to bee totally unlike the Father, because the crea­ture can by no meanes be like the Creator. Saint Basil also wrote Sermons of the hu­mane generation of Christ; also of Bap­tisme. Or his workes are expository; as Sermons upon some of the Psalms; a glosse upon the whole Psalter, and the sixteene first Chapters of Esay. Other of his works are Morall; as his Sermons against drun­kennesse; of Wrath; of Humility; of En­vy: Also his Sermons called Asceticos, or of the manners of Monks, & of those who aspire to an Angelicall Life. The errours of S. Basilius, His blemishes are, that hee too Hyperbol­lically extols fasting, and a Monkish life; though, indeed, hee describes such Monks as peculiarly exercise themselves in piety, [Page 58] and good workes; to whom the Monkes of our times are as much unlike as Crowes to Swans.

By the singular providence of God it came to passe that the heresies of the Ari­ans, and Pelagians beginning to spring up, in the same time, almost, there arose fa­mous Doctors to confute them. [...]ieronymus. For Hie­ronymus Stridonensis Pannonius lived in part of the time of Saint Ambrose and Saint Ba­sil. He was brought up at Rome, and was famous in the yeare 390. He travelled o­ver the greatest part of Europe to conferre with learned men, and at length chose himselfe a place of abode in Iudaea, in the fields of Bethlem, where he wrote many of those things which at this day wee en­joy. Hee is painted with a Cardinals Hat, whereas hee rather led a Monasticke life, and those red Hats were given in ages long after to some certaine Priests of the Ro­man Church by Pope Paul the second, ann. 1460. as Platina testifieth. The stile of S. Hierome is elegant; for he was learned, and a great Linguist. Hee wrote many [Page 59] things, whereof some are Expositions upon the Psalms, and upon the greater and the lesser Prophets: also upon Saint Mat­thew, and some Epistles of Saint Paul; as to the Galatians and Ephesians. For the Commentary (which goes under his name) upon the Epistle to the Romans, sa­vours too much of Pelagianisme, which hee ever opposed. Other of his writings are Controversiall and Apologeticall: as against Helvidius; concerning the perpe­tuall Virginity of the Virgin Mary, a­gainst Iovinianus and Vigilantius: Also a­gainst the Pelagians, and an Apology a­gainst Ruffinus. Some againe are Paraene­ticall, or instructive; as of the life of Clergy men, and concerning the Instituti­on of a mother of the Family.

Hee seemeth to have a wit somewhat Arrogant and fiery; His errours. which appeareth not onely by his sharpe writings and Epistles against Saint Austin, but also that some­times hee accuseth the Apostle Saint Paul himselfe of rudenesse of stile, and igno­rance in the Greeke tongue. Beza often [Page 60] complaines of his wresting the Scriptures, especially against Wedlocke. See the An­notations of Beza on 1 Cor. 7. 1 Tim. 3. 1 Pet. 3.

But it is remarkeable, that although hee was an enemy to Wedlocke, yet in his Age both Bishops and Priests were marri­ed; for so he writeth in cap. 6. ad Ephes. Legant haec Episcopi, et Presbyteri, qui filios suos saecularibus libris erudiunt: Let those Bishops, and Priests, saith hee, read these things, who instruct their children in se­cular bookes. But he often with too much bitternesse inveighes against Vigilantius, and Iovinianus, for contending with him, that Wedlocke, and single Life were of equall merit; as also that the Rewards of the Just were alike in that life; and that no choyce was to be made of Meats, if they were received with thankes-giving; that the ashes of Martyrs were not to be ado­red, nor the Vespers to bee celebrated at their Scpulchers; that the Saints decea­sed pray not for us. Hee contended un­seasonably with Saint Austin concerning [Page 61] Saint Peter, that he never erred, and that hee was reprehended by Saint Paul, not seriously, but in jest, Gal. 2.

How much the state of the Church was disturb'd in those Times, appeares by that Learned booke of Epiphanius, Bishop of Cyprus, which he wrote against 80 He­resies, which worke is worthy the perusall for the variety of story contained in it. Then also lived Theodoret, Theodoretus. Bishop of the City Cyrus in Persia, who wrote five bookes of the history of the Church; and Polymorphum, where in three Dialogues most worthy the reading, he defends the truth of both Natures in Christ against the Hereticks of his time.

In the time of Arcadius, Chrysostomus. and Honorius, Emperours, lived Iohannes Chrysostomus, whose Eloquence and Zeale farre excee­ded his knowledge in the Scriptures. Wherefore he excels more in morals than in Doctrines and Expositions: For of­tentimes hee philosophizeth too subtilly. Yet is hee often cited by our Divines in [Page 62] the interpretation of Greeke words, espe­cially in the Epistles of Saint Paul. Vulga­rus Theophilactus was afterward his imita­tor, and abreviator, Theophilactus. but an Authour lesse pure.

It was reprehensible in Saint Chrysostome, that hee was too chollericke, The errors of S. Chrysostome and free of speech, by which hee incurred the great displeasure of many.

Aurelius Augustinus, S. Augustinus. by Nation an A­frican, ought not to be accounted the last amongst the Doctors of the Church. Hee was instructed in Rhetoricke at Carthage, and was a follower of the Maniches nine yeares together. Hee relates a great part of his owne life in his Confessions. After­ward being often admonished by Saint Ambrose, or rather converted by God up­on the abundant teares and prayers of his mother, hee turned into the right way, and succeeded Valerius, Bishop of Hippona in Africa, about the yeare 390. He sustained many sharpe Conflicts with the Maniches, Arians, Donatists, and Pelagians, whom [Page 63] he confuted by learned writings; and per­sonally, by word of mouth. Hee dyed a little before the first Ephesine Councell, when Hippone was besieged, in the yeare of his Age, 76.

Gregory 1. Bishop of Rome had his workes in so great esteeme, that hee thus writes, lib. 8. epist. 38. Si delitioso cupitis pabulo saginari, B. Augustini opuscula legite, et ad comparationem siligimis illius nostrum furfur em non quaeratis: If you desire, saith he, to be fatned with delicious fa [...] ▪ read the workes of Saint Austine, and having [...] ­sted his flowre, you will not seeke after our Branne. Which is to be noted against the Papists, who preferre that Gregory the first before all others.

The workes of Saint Austine are distri­buted into ten Tomes; The workes of S. Austin. some of them are Philosophicall, and of no great moment; as of Grammar, Rhetoricke, Logicke, Musicke; of Order; of the quantity of the soule. In his bookes of Confessions, wherein he describes his owne life, hee [Page 64] often useth too much simplicity and copi­ousnesse, yet may they be read cursorily. But the Students in Divinity meaning to read Saint Augustine, ought to beginne at his Doctrinals; and first at his foure books of Christian Doctrin, in which he instructs a future Divine. Next, hee must read his Enchiridion to Laurentius, and the booke of Faith to Peter; of the spirit, and the letter, and of the Ecclesiasticall opinions. The Epistles of Saint Augustine, and the bookes of the City of God, are of a mixt kind, partly. Doctrinall, partly Historicall, but full of various learning. Thence let him proceed to his Polemicall, or Con­troversiall, which hee wrote against the Maniches, the Arians, Donatists, &c. His expository bookes, as upon the Psalmes, and Saint Iohns Gospell, containe more piety than solid Interpretation; partly by reason of his small insight in the Hebrew and Greeke Tongues; partly because in those Interpretations hee accommodated his writing to those times, as also that sometimes he makes digressions; but his Commentary on Saint Iohn is excellent [Page 65] above the rest.

The Palmary, or Master-peece of Saint Austin, was, that above all the other Fa­thers, and almost alone, being provoked by the Pelagians, hee discusseth diligent­ly the Doctrine of Originall sinne, and Predestination.

But as in Saint Austin it is very lauda­ble that he only of all the Ancients, His errors. wrote bookes of Retractations (for in his seventh Epistle hee professeth himselfe to bee of their number who write by profiting, and profit by writing) so there remaine some things which require a censure. Yet is there no doubt but many things are inser­ted in his workes, of which hee is not the Author. For he being yet alive, sixteene Articles were falsly father'd on him, to which hee replyed. But chiefly this was his errour, that as hee wrote much, so hee often varies, nor is alwayes consonant to himselfe. Hee hath also many Acurolo­gia's, as Danaeus, a most learned Divine, observes in his Annotations upon the En­chiridion of Saint Austin. Then he erred, [Page 66] in that he precisely included the salvation of Infants in the sacrament of Bap [...]isme. But whereas in some places hee cals the Eucharist a Sacrifice, hee thus interpre­teth himselfe, lib. 10. Civit. Dei cap. 20. that it is the Sacrament of the Sacrifice of Christ. In another place hee seemes to affirme, that the pious soules of the de­ceased are helped by the Almes and pray­ers of the living, but without the warrant of the Word of God; especially in his booke entituled, The [...]are for the dead, where he handles this question, Whether or no it profiteth to be b [...]ried neere the Monument of any Saint. But that Booke (as Calvin ad­monisheth, lib. 3. Instit. cap. 5. Sect. 10.) conteines so many doubts, that the cold­nesse of it is able to extinguish the heate of any foolish zeale, and there is no doubt but that Booke hath beene depraved by many Monkish additions; for in another place, as lib. 2. question. Evangeli [...]. c [...]p 38. hee affirmes, Nullum auxilium a justis prae­beri defunctorum animabus: that the soules of the deceased receive no helpe from just men.

[Page 67] Cyrillus Bishop of Alexandria flourish­ed about the yeere 433. Cyrillus. in the reigne of Theodosius the younger. He expelled the Iewes out of his Diocesse, and killed not a few of them in the Synagogues by the hands of his Souldiers. Being much in­censed against Nestorious, he excommu­nicated him by his owne proper authori­ty, which was not approved of by the Fa­thers, although he defended a good cause, and that Nestorius was a little after con­demned in the Ephesine Councell. Cy­rillus wrote in Greeke, and many things which are extant in Latine. They were publisht at Basill, apud Hervag. anno 66. with an addition. In the first Tome are found Commentaries upon Leviticus, in which he insists too much upon the Ana­gogicall sense. He also wrote Commen­taries upon Saint Iohn, but imperfect. His second Tome is Doctrinall, as the booke which he calleth a Treasure. There, in 14. bookes he defends the Consubstantiallity of the Sonne, and the holy Ghost against the Arians. In the third Tome, he disputes [Page 68] against Iulian for the Christian Religion; also touching the right Faith to Theodo­sius, and the Queene. The fourth Tome conteines Epistles, Homilies, and an Apo­logie to Theodosius; also an Exposition of the Nicene Creed, and Synodicall Epi­stles, together with other things against the Nestorians. The fift Tome is a Com­mentary upon Esay, not long since added to his Works, and Translated by Laurence Humfre an Englishman.

Vigilius Bishop of Trent flourished in those times, Vigilius of whose Workes but a few are extant, printed at Colen in Octavo: as a disputation against the Arians, and five books against Eutyches, both pious and learned, which are often objected against the Vbiquitaries.

The Hearers of Saint Austin who re­teined his Doctrine were anno 440. Pri­masius, who wrote upon all the Epistles of Saint Paul. Primasius. Prosper. Prosper Aquitanic. anno 454. Helychius anno 490. Helychius. Fulgentius. hee wrote upon Le­viticus. Fulgentius a Bishoppe in Africa [Page 69] about the yeere five hundred, under Thra­symund King of the Vandals; hee wrote three bookes of diverse questions to Moni­mus, seven bookes to King Thrasymund, and other things worthy the reading. His Workes were most accurately Printed at Antwerpe by Plantin, anno 74.

After the time of Saint Austin, and his Disciples▪ the purity of Doctrine began with the Roman Empire very much to decline, by reason of the accumulated su­perstitions of the Munkes; wherefore the succeeding Fathers cannot be in the same esteeme with the first, and more ancient; yet had the following their peculiar gifts, not to be cōtemned, & wrote many things which are read with great profit. Leo 1. Leo the first of that name, Bishop of Rome about the yeere 444. in the time of Attila. Hee was the Author of gathering together a Synod against Eutyches, and Dioscorus Bi­shop of Alexandria, who would oppresse Flavianus an orthodox Bishop of Constan­tinople. His Workes; as his Sermons & E­pist. are imprinted at Colen by Birkmannus [Page 70] Amongst his Epistles that to Flavianus a­gainst the Blasphemies of Eutyches is most eminent, the authority of which Epistle was of great force in the Chalcedonian Councell, wherein amongst the rest this speech is remarkeable, Agit vtraque for­ma, id est, natura cum alterius communione quod proprium est, verbo operante quod ver­bi est, & carne exequente quod carnis est: unum horum coruscat miraculis, alterum suc­cumbit inivriis. Non est ejusdem naturae fle­re Lazarus, & resuscitare. Either forme workes that which is proper to it with the communion of the other, the word wor­king what is of the word, and the flesh ex­ecuting what is of the flesh. The one of these shines with Miracles, the other is subject to injuries. To bewaile Lazarus, and to raise him proceede not from the same nature. This saying also is memora­ble, and makes against the Papists, Serm. 2. de Petro, on that place of Matthew 16. Tu es Petrus; thou art Peter, &c. Soliditas ejus fidei quae in Apostolorum principe laudata est perpetua est. Haec fides diabolum vincit, portaeque inferi adversus eam praevalere non [Page 71] possunt. The solidity, saith he, of that faith which is praised in the chiefe of the Apo­stles is perpetuall. This Faith shall van­quish the Divell, and the gates of hell can­not prevaile against it.

About the yeere 591. Greg. 1. Gregory the first lived, Bishop of Rome, surnamed the great, who in his youth was a Munke of the Benedictine Order. He instituted the Masse, and most of the Psalmodies which are in the Papacy. His Workes are extant printed at Basill by the Frobenij, anno 51. Stella a Venecian Priest, who wrote his life, saith, he was a most humble man, and the first of the Popes that out of his hu­mility would be called the servant of ser­vants. Nullum, inquit, ex successoribus ha­buit, aequalem, aut pa [...]em. None of his suc­cessours, saith he, were equall, or like to him. Hee laboured much to call the Gothes to the true Faith. Hee wrote mo­rall Expositions upon Iob; also on the se­ven Psames which wee call Poenetetiall; and upon Ezechiel; the Bookes of the Kings; and forty Homilies upon the Go­spels. [Page 72] In his Expositions he is pure enough Tom. 1. l. 25. c. 15. he writes thus, Sciunt, in­quit, pij quod omnis justitia humana injustitia esse deprehenditur si divinitus districte iudi­cetur: The godly know, saith he, that all humane Justice appeares injustice if it be strictly examined from above. In his E­pistles also are found many excellent ad­monitions, as that which he writes in his second Tome to Serenus the Massilliensian Bishop, Ad nos per venit quod fraternitas vestra quosdam imagenum admiratores ad­spiciens, easdem Ecclesiae imagenes confregit. Eum quidem Zelum ne quid manu factum adorari possit laudavimus, sed frangere eas­dem non debuisse judicamus. Idcirco enim pictura in Ecclesijs adhibetur, vt hi qui li­teras nesciunt saltem in parietibus videndo le­gant. It is told that your Fraternalshippe seeing certaine admirers of Images hath broken the said Images belonging to the Church. Wee commend that zeale, in­deede, which would have nothing made by hands to be adored; but we judge that you ought not to have broken them, for therefore are Pictures admitted into Chur­ches, [Page 73] that they who are ignorant of good letters may read by looking on the wals. Hee wrote a Treatise of the Pastorall Cure, not unprofitable; but in his Di­alogues hee seemes to dote in relating I know not what feined Miracles; as Ste­phano cuidam Presbytero Diabolum coactum obedire ad extrahendas caligas: The dotage of S. Gregory. Bonifaci­um quendam orando duodecim aureos a Ma­ria imputrasse. Fortunatum quendam signo crucis equum furiosum mansuetum reddidis­se. That the Divell by constreint obey­ed one Stephan a Priest to pull off his hose. That one Boniface by prayer obtained twelue crownes from the Virgin Marie. That one Fortunatus made a fierce horse tame with the signe of the Crosse. Con­cerning the fire of Purgatory hee writes doubtfully, lib. 1. Dial. 10. Qualis hinc quisque egredietur talis in judicio praesenta­bitur. Sed de quibusdam levibus culpis Pur­gatorium esse ignem ante judicium credendum est. Such as every one departeth hence, such shall hee be presented at the day of judgement. But it is to be beleeved that there is a Purgatory fire before the day [Page 74] of Judgement for some light crimes. Tome 2. ep [...]st. 58. lib. 4. he complaines grievously that the peace of the whole Church is di­sturbed by one Iohn Bishoppe of Constant­inople, by assuming the name of Univer­sall Bishop. And lib. 7. epist. 39. to Mau­ritius the Emperour, hee thus writes; Ego fidenter dico, quod quisquis se universalem Sa­cerdotem vocat, vel vocare desiderat, in elati­one sua Antichristum praecurrit. I confident­ly affirme, saith hee, that whosoever cal­leth, or desireth to call himselfe an uni­versall Priest, is by this his pride marked for a forerunner of Antichrist: Yet for all this, presently after Gregory Phocas suc­cessour of Maurice, in the yeere 660. gran­ted to Boniface the third, that Rome should be the head of all other Churches. Yet all the Churches never simply consen­ted to it, especially the Greeke, and the Frence.

In the yeere 727▪ in the time of Leo I­saurus Iconomachus, Damascenus. Iohannes Damascenus li­ved. At first hee was Secretary to the Duke of the Sarazens, but after that hee [Page 75] became a Munke. His chiefe writings are foure Bookes of the Orthodoxe Faith, which Faber Stapulensis translated out of Greeke. Lib. 1. he discourses of the Es­sence of God, and of the three Persons. Lib. 2. of the workes of God; of the An­gels, of Man, of the Fabricature of the World. Lib. 3. of the dispensation of the mystery of our Salvation; where he lear­nedly disputes of the vnion of Natures, and the actions Theandricall; also of the twofold Will of Christ: but he addes ma­ny things supersticious, as of the adoration of Images, &c.

Anno 1116. Bernhardus. Saint Bernhard Abbot of Clarovall was in great repute, for his san­ctity of life and Doctrine, and was admit­ted to compose differences between Kings and Princes. At that time there was such a disturbance of all things, as saith Calvin lib. 4. instit. cap. 7. Sect. 22. that it was not much unlike our times, if we consider the Papacy. But Saint Bernhard makes grie­uous complaints and admonitions of the corruption of the Papall Court in his Book [Page 76] of Consideration to Pope Eugenius. Ma­ny excellent sayings also of his are to be read, in Sermonib. in Cantic. Cantecor. and on the 91 Psalme; which Sermons are wor­thy the perusall; yet many things fabulous are intermingled, as of Saints, and he num­bers the washing of feet amongst the Sa­craments.