A SYNOPSIS OR COMPENDIUM OF THE FATHERS, Or of the most Famous and Ancient Doctors of the Church, as also of the SCHOOLMEN.  
Wherein is clearly showed how much is to be attributed to them, in what several times they lived, with what Caution they are to be read, and which were their perfections, which their Errors.  
A Treatise most necessary, and profitable to young Divines, and delightful to all such whose Studies in Humanity take from them the leisure, though not the desire of reading the Fathers; whose Curiosity this brief survey of Antiquity will in part satisfy.  
Written in Latin by that Reverend and Renowned Divine, DANIEL TOSSANUS, chief Professor of Divinity in the University of Heidelberge, and faithfully Englished by A. S. Gent  
LONDON: Printed for Daniel Frere, and are to be sold at the Sign of the Red Bull in Little-Brittaine. 1635.   

TO HIS TRULY WORTHY, AND NOBLE FRIEND, SIR R. C. KNIGHT.  
Sir,  
WHat is not mine own, I cannot dedicate, and therefore can neither prefix your name nor mine before this Book. I appeal to you here, not as an indulgent Patron, but a learned judge: Of such you have the two requisites, Ability and Commodity. The first is within you, an acute and solid Understanding; the latter, without you, a complete Library, which Chrysologus styles the only Paradise of this world. You sit every day most happily encircled with the most famous Writers of all kinds. Thus environed, the poorest Scholar thinks himself majestically enthroned, and securely guarded. There is not a quotation in this Treatise, which you cannot readily bring to the Test, and therefore I choose you as a most fit Trier of the Author's Integrity, in whose praise when I have spoken much, it will appear in a discerning eye too little. His Brevity is such, that sometime I resemble him to one who makes an exact survey of an Immense Kingdom in a moment; sometimes to the Sun himself, who compasseth the world in a natural day. For the same proportion holds this short Discourse with vast Antiquity. I dare maintain that in far greater Volumes of the same subject, (as Medulla patrum, Favus patrum, Flores patrum) you shall not find so accurate a judgement of the Fathers, neither delivered with so entire a faith, and so clean a sifting of the Meal from the bran, of their perfections from their errors.  
More Sentences, it may be, they contain, and the more the worse; For those wretched Summularies, or Florists are the very Bane of Learning, who in stead of culling out the choicest flowers, do, indeed, nothing but weed Authors: They leave the pure wine behind, and give their thirsty Readers the unsavoury Lees to drink.  
Believe me, the Fountains themselves are far sweeter. Possevin hath inserted Campians ten Reasons in his Biblfotheca Selecta, and allegeth the cause to be his fear, lest the Volume being so small, Heretics might in time collect, and sacrifice them all to Vulcan. I think this little work is of as great value, and merits no less care, especially since it is already become so rare, that it is hardly by prayer, or money to be purchased Of its dignity this is no obscure Argument, that the learned son of our Tossanus thought it worthy the Dedication to jacobus Arminius, who rose with as great a lustre as any light of the Modern Church, though it was his evil Destiny to set in a Cloud. For the Translation I say little, both because it is mine own, as also that books of this nature admit no flourishes, nor Elegancy of phrase. I am confident I have not altered the sense, and that is as much as the most severe Critic can require at my hands. The love to Knowledge, and her Professors, is yours by Inheritance, who derive it from your truly great Father, on whose Head my Divining Soul foresee impartial Posterity setting that Crown which as yet the Modesty of his friends, and the Malice of his enemies deny him. I presume therefore that you will add the perusal of this Treatise to your other favours, which are so many, that should I endeavour to sum them up, I should at once prove grateful to you, and tedious to the Reader. I beseech you therefore to accept of the bare acknowledgement, and of the religious protestation that I am,  
Noble Sir, Your most humble Servant, A. S.   

THE AUTHOR'S PREFACE, WHICH TOGEther with the Treatise itself was delivered by way of Lecture.  
MY Courteous Auditors, I have oftentimes called to mind the saying of that most excellent, and grave Philosopher, Seneca, Magnam esse dementiam intanta Temporis egestate supervacua discere: It is great madness, saith he, in so great want of time to learn things superfluous. For that first Aphorism of Hypocrates the Prince of Physicians, is most true, Vita brevis est, Ars longa: Life is short, Art long. Though this be most true, yet can I not assent unto them, who think it enough for a Student in Divinity to be throughly versed in the sacred Scriptures, and that he need learn and meditate nothing else; that the immense Volumes of the Fathers, and ancient Doctors, as a vast and fadomelesse Sea are to be avoided, because they bring greater doubt and perplexity, than light and science to the mind; especially if a man will dwell upon the manifold Commentaries of the late Doctors, whom we call Schoolmen. These Assertions (though they may at first sight appear fair and goodly) yet savour too much of Arrogancy. far be it from any Divine to assume that Nestorian Pride, who, as the Ecclesiastical History testifies, relying on the volubility of his own Tongue, arrogantly contemned the Writings of the most ancient Interpreters. I confess, the sacred Scriptures are able to render a man abundantly wise, as saith Saint Paul, 2 Tim. 3. and to instruct him in all things pertaining to salvation, by the faith which is in jesus Christ. I confess also some men have not the understanding rightly to judge of so many Commentaries of the Ancients; others have not the leisure to read them, and not a few want means to procure them. Yet in these a Divine ought not to be altogether a stranger. Nesoire quid antequam natus sis acciderit idest semper esse puerum, saith Cicero in his Oratory. To be ignorant altogether of what happened before thou wert borne, is always to be a child: and the commemoration of Antiquity, and producing of examples, gives not only delight, but authority and credit to an Oration. It was an ancient and laudable custom, as witnesseth Irenaeus, lib. 3. cap. 4. that if any question were disputed, the judgement and consent of the most ancient Churches wherein the Apostles were conversant, should be enquired into, and fully known.  
But here certain Cautions are necessary, which being not observed by the Papists, they have erred many ways in reading of the Fathers, and have proved not so much Theologi, as Patrologi, and Anthropologi:  
The first Caution is, that none read the Fathers except they be well exercised in the Scriptures, which neglected, they shall grope like one blind in the dark, and sail in a wide Sea without either North-star or Compass. Another Caution ought to be, that though the authority and consent of the Fathers in the Truth, do much confirm and comfort, yet Faith is only to be builded upon the Apostolical and Prophetical Scriptures, as a foundation most firm. For the Scripture, as the only Queen and Empress (as Luther is used to say) ought to have the sovereign Command. The third Caution is, that in reading the Fathers we do not imitate those flatterers of dionysius Siculu, who licking up the Tyrant's spittle, affirmed it to be sweeter than Nectar. To these I may liken such as without any exception embrace and magnify indifferently all the Writings and Sayings of the Fathers. These are the points about which at this day we combat the Jesuits, the stoutest Champions the Pope hath; and not (as they labour to persuade the vulgar) about the Fathers themselves, or reverend Antiquity, as if we did plainly reject them, and after the Athenian manner were delighted with the novelties of Newes-tellers. For first, we recall them to true Antiquity, which is to be derived from the ancient of days, and his revelations, that so we may refuse and condemn as new whatsoever Christ hath not taught us, as Saint Ambrose adviseth us, lib. 1. Officior. Next we distinguish between the ages of the Church, and between Father and Father, and demonstrate in one and the same Father what is authentical, what erroneous, irreptitious, and inserted by the Monks.  
Moreover, when we inquire after the Church, we do not seek the degenerate and adulterate, but the chaste and holy Spouse of Christ: And why may not we say the same of the Roman Church at this day, that Cicero in his Oration for his house said of the Roman people, An tu populum Romanum esse putas qui constat ex iis qui mercede conducuntur, qui impelluntur ut vim adferant magistrastibus, optant quotidiè praecipiti furore, caedem, incendia, rapinas; O speciem dignitatis populi Romani, quam scilicet reges, quam nationes ex terrae, quam gentes ultimae pertimescunt: Dost thou think, saith he, that to be the people of Rome which consisteth of those that are mercenary; who are ready to offer violence to Magistrates, that desire daily with a desperate fury, fire, rapes, and slaughter: Oath goodly dignity of the Roman people, whom Kings, foreign Nations, and the most remote inhabitants of the earth do fear. We do indeed much esteem that Roman Church whose faith is preached through the whole world, we likewise reverence those Fathers and Bishops which are not commended to us by the only authority and Canonization of Popes, but by their own purity of Doctrine, Innocency of life, and constancy in Martyrdom. But it is well the jesuits so distrust their own cause, that they dare not stand to the decision of the sacred Scriptures, nor of the Fathers themselves, except they be mutilated, and altered according to their will, and deformed with many suppositious books. Their Impudence this way clearly appeareth in their Index Expurgatorius not long since here published; out of all which we may easily collect that they retain neither shame, faith, nor conscience, nor any thing authentic either in the Scriptures, or Fathers, but only what is appropriated to their superstition, and will-worship of Images.  
Now, most loving Auditors, because it is much material to the Students in Divinity (though all have not the means and faculty of reading the Fathers) at least to know what is to be judged and determined of them in general, and which were the most famous Fathers, and Scholastical Authors, as also with what judgement & choice they are to be read, I think it will neither be a service unacceptable, nor unprofitable, if in the end of these dog-days, and before the Mart now at hand, I instruct you in the premises, and contract the whole matter into, as it were, a Synopsis, or abridgement.   

Errata.  
Page 2. line 3. read it●● p. 5. l. 4. r. literal. p. 8. l. 8. r. Academicorum. p. 11. l. penu●●. r. ●●lle. p. 14. l. 1. r. Canon law. p. 19 l. 13. r. A Doctrina. p. 23. l. 13, r. Constantinople. p. 24. l. 11. f. prejudice, r. produce. p. 27. l. 14. r. quantum. p. 70 l. 12. r. Lazarum. p. 71. l. 10. r. Mass. p. 77. l. 2. r. taught. p. 67. l. 7. r. Nestorius. p. 71. l. 3. f. shall, r. doth. p. 72. l. 19 r. it is told u● p. 74. r. French. p. 76. l. penult. f. upon Books r. upon the sacred Writ.   

A SYNOPSIS, OR COMPENDIUM of the Fathers; or of the most Famous and Ancient Doctors of the Church, as also of the Schoolmen.  
General Aphorisms containing certain Rules by which we may judge in reading of the Fathers of their true Antiquity, and Purity, together with the Solutions of some Objections.  

Aphorism 1.  
THat true Antiquity is to be sought after, and magnified, is the Common Tenent of all Pious People.   

(2.)  
For it is manifest that the Christian Religion is the most Ancient, as deriving it Testimonies from the very beginning of the world.   

(3.)  
But this is not to be esteemed true Antiquity, to understand Quid hic, aut ille ante nos fecerit, aut docuerit: sed quid is qui ante omnes est, Christus, et qui solus via est, veritas, et vita, à cujus praeceptis nullo modo recedendum est: What this, or that man did, or taught before us, but what he did who was before all, even Christ himself, who only is the Way, the Truth, and the Life, from whose Precepts we ought not to digress, as saith Saint Cyprian ad Caecil. lib. 2. epist. 3.   

(4.)  
Omnis quippe Antiquitas, ct consuctudo sine veritate nihil aliud nisi Err●ris vetustas censenda est: So that all Antiquity, and Custom, not grounded on the Truth, is to be accounted no other than an Ancient Error, as the same Saint Cyprian piously writeth to Pomp. against the Epistle of Stephanus.   

(5.)  
But the Ancient Truth God taught us by his Prophets and Apostles, who though in condition they were men, and, indeed, sinners, yet in Doctrine which was revealed to them supernaturally by the holy Ghost, not by the will of man, we know them rightly to be fellow-Witneffes, Ephes. 2. 20. 2 Pet. 1. 20.   

(6.)  
The Perfection of the Scriptures is easily proved by these two Arguments: First, That they are sufficient to instruct in those things that belong to salvation, and to the full knowledge of the Truth. john 5. 39 john 20. 30. 2 Tim. 3. 15, 16. Secondly, Because in Temptations Faith only finds rest in the Testimonies of the sacred Scriptures; having always for its Object the Word of God revealed by the Prophets and Apostles, which cannot be said of any other Writings or Books whatsoever.   

(7.)  
To recall us therefore from the manifest Testimonies of the Scriptures to the Writings of the Fathers, or other men, were injustice, and contumely against the holy Ghost himself; especially since our Faith doth not consist in wisdom, or in the words of men, but in the power of God, or in the evident proofs of the holy Ghost., 1 Cor. 2.   

(8.)  
Wherefore Saint Austin writeth thus against the Donausts, lib. 2. cap. 3. Quis nescit sanctam Scripturam Canonicam tam veteris quam novi Testamenti omnibus posterioribus Episcoporum literis ita praeponi, ut de illa omnino dubitari, et disceptari non possit: Episcoporum autem literis, quae post confirmatum Canonem vel scriptae sunt, vel scribuntur a doctioribus libere reprehendi, et particularia Concilia a plenariis, et haec quoque a posterioribus emendari? Who knoweth not the holy Scripture Canonical, as well of the old as New Testament, so far to excel all the writings of the later Bishops, as that there needs no doubt, or dispute thereof: and that the works of Bishops which have been, or are now written after the confirmed Canon, may be freely reprehended by the more learned, and that particular Counsels may be amended by General, and these also by the Successive.   

(9)  
Moreover, Whereas many complain of the obscurity of the Scriptures we ought to make no scruple thereof, there being greater obscurity, less purity, and certainty in the writings of men, as plainly manifest the almost infinite Commentaries upon Peter Lombard, and not a few animadversions of the Sorbonists upon him; Come it a sit temperata Scripturae obscuritas, (they be the words of Saint Austin, lib. 3. de Doct. Christ.) ut facile quis se possit expedire, modo cum similibus, et apertioribus locis Scripturae locum obscuriorem conferamus, et imprimis oculos a scopo non dem●veamus, et quod in uno idiomate non intelligimus, ex alio cognoscere studeamus: Whereas the obscurity of the Scriptures is so tempered that we may easily explain it, if we confer the obscure place with places more open, and perspicuous; especially if we move not our eyes from the scope; and what we understand not in one tongue, we study to know by another.   

(10.)  
Lastly, the Fathers have often erred, as also the Schoolmen, as the Papists themselves confess: but that the Scriptures are void of all error, no Christian doubteth.   

(11.)  
It is enquired therefore whether there be any need of reading the Fathers, and ancient Doctors; and, if it be needful, how much we ought attribute to them.   

(12.)  
To read the Fathers profitably no man forbiddeth, but it is not necessary to read them all, neither are they promiscuously to be read by all persons; neither to the same proper end that we read the Scriptures.   

(13.)  
They are not presently to be accounted the writings of the Fathers that are fathered on them. As for example; Some things pass under the name of one Dionissius Areopagita, others under that of Origen, whereof part were forged by idle Monks, part were falsely attributed to those Fathers; as also many Legends of Saints: Neither hath every man such light, and knowledge of the Scriptures, as may enable him to judge of the Fathers, whom we read not as Foundations of our Faith.   

(14.)  
Civitas Dei (saith Austin, lib. 19 de Civit. Dei. c. 18.) dubitatîonem Academicoram tanquam Dementiam detestatur: credit Scriptures sanctis veteribus, et novis, quas Canonicas appellamus, unde fides ipsa concepta est, qua justus vivit, per quam sine dubitatione ambulamus: The City of God detests all the doubts of the Academics as mere madness: She believes the sacred Scriptures both old, and new, which are called Canonical, from whence Faith itself is derived, whereby the Just shall live, by which we walk with full assurance.   

(15.)  
Wherefore Christ, and the Apostles, when they taught, did not cite the Rabins, nor any Father before them but Moses, and the Prophets: nor was it in vain decreed in the third Council of Cartharge, that nothing should be read in the Church but the Canonical Scriptures.   

(16.)  
But the Fathers are read, and are often cited in the Schools, partly that we may see the consent of the ancient Church concerning the principal Heads of Doctrine after they were first constituted by the sacred Scriptures; and partly that we may know the History of the Church and discern her inclination, who (as witnesseth Eusebeus lib. 3. Hist. cap. 29.) after the Apostles times remained not long a Virgin, nor long retained her faith incorrupted: partly also, that we may accommodate to our use the many pious admonitions, and consolations savouring of the very spirit of Martyrdom, together with the many elegant similitudes, & comparisons, as somewhere saith Erasmus.   

(17.)  
And we read so that we may try all, as admonisheth Saint Hierom, in epist. ad Minerium. Meum est prepositum Antiquos legere, probare singula, retinere quae bona sunt, et a fide verae Ecclesiae Catholicae non recedere; It is my purpose to read the Aneients, to prove every particular, to retain that which is good, and not to fall from the Faith of the true Catholic Church.   

(18.)  
The same, in a manner, writes Saint Austin to Bishop Fortunatianus. Neque enim, inquit, quorumlibet Disputationes, quamvis Catholicorum, et laudatorum hominum, velut Scripturas Canonicas habeee debemus, ut nobis non liceat, (salva honorificentia quae illis debetur hominibus) aliquid in eorum Scriptis reprobare, atquerespuere, si forte inveniamus quod aliter senserint, quam veritas habet: Talis ego sum in Scriptis aliorum, tales volo esse inttllectores meorum. Neither, saith he, ought we to have the Disputations of any in the same esteem with the Canonical Scriptures, although they be men truly Catholic, and praiseworthy; nor to lose the freedom (paying the reverence due to them) of censuring their writings, if we find any thing in them not consonant to Truth: Such am I in the works of others; such would I have the understanders of mine.   

(19)  
Wherefore the madness of them is great, who without choice would simply admit all the sayings of the Fathers, which often contradict each other, and as often digress from the Truth.   

(20.)  
Lapsus est a fide, et crimen maximae Superbiae (saith Saint Basil, in oration de confession. fidei) velle a Scriptures recedere, veleas solas, cum agitur de side, molle admittere. Christus enim ait, suas oves, suam vocem audire, non alterius: It is a falling from the faith, and a crime of the highest Arrogancy, to forsake the Scriptures; or, when Faith is our Theme, not to receive them only. For Christ saith, His Sheep hear his voice, not another's.   

(21.)  
Wherefore Saint Austin (when Cyprians authority was urged against him concerning Baptism of Heretics) answered, that he held not the Epistles of Saint Cyprian for Canonical; and (when Saint Hierome had cited three, or four Fathers touching the reprehension of Saint Peter by Saint Paul) he replied, that he also could quote the Fathers, but he had rather appeal to the sacred Scriptures.   

(22.)  
For it is certain that Saint Cyprian dissented from the Church about the Baptism of Heretics; and that Tertullian being bewitched by the Montanists, wrote some Tracts against the Tenants of the Church: as also that Saint Lactantius, and others, were too much addicted to the opinions of the Chiliasts, and Platonists: and as true it is, that many things are ascribed to the Fathers falsely, which savour neither of their style, faith, nor piety, as shall be showed in its proper place.   

(23.)  
Moreover, it is most sure that Counsels have often erred, and that those things which had been well constituted by some Counsels, were overthrown by others: Yea, and in the Nicene Council itself, an unjust sentence had been pronounced against the marriage of Priests, had not one Paphnutius, an old man, opposed it. In that Council also there was an overhard Canon written against them, who, after a Confession of faith once made, did fight for their Princes.   

(24.)  
Not without reason therefore is that of Panormitanus, a Doctor of the Common Law, De Elect. cap. significasti. Magis credendum Laico, si Scriptaras adferat quam Papae et toti Concilio, si absque Scripturis agant: We owe a greater belief to a Lay man producing the Scriptures, than to the Pope, and a whole Council, if they determine any thing without them.   

(25.)  
They err therefore who would have the common opinion pass for a Law, preferring the multitude of humane Testimonies before the Scriptures.   

(26.)  
But some will say, Heretics believe not the Scriptures, and therefore we must have recourse to the authority of the Fathers: To which I answer, that they will less believe the Fathers, and the Church, as appeareth in the Ecclesiastical History by the Arians, and Nestorians, who after the Counsels of Nice, and Ephesus, and the crees of the Fathers, became more obstinate than before.   

(27.)  
Whereas therefore the Evangelicall Divines of Worms, anno 57 when they affirmed the holy Writ only to be the Judge of Controversy, being asked thereupon, whether or no thereby they meant to take away all authority from the Fathers? answered, that they willingly would receive the Fathers which lived in the first 500 years after Christ; it is not so to be understood as if they did simply approve them in all things, which the very Papists themselves do not; but comparatively, that the corruption of Doctrine was less in those times than in the Ages following; although there were not wanting who after those 500 years retained the Apostolical Doctrine in many points: as Fulgentius, Vigilius, Leo Bishop of Rome, Bernard, and Damascene himself, especially if you consider the Doctrine of the person of Christ.   

(28.)  
It remaineth that we answer them who demand what is to be done when places are produced out of those first Fathers which seem somewhat to confirm the opinions of the Papists, or the errors of others, as in prayer for the dead, the sacrifice of the Mass, freewill, etc. To this I answer, First, that proofs of opinions are to be derived from the Scriptures, and the rule of Saint Paul to be strictly observed. 2 Cor. 13. We can do nothing against the Truth, but all for the Truth. Secondly, we must compare many places together. Thirdly, we must consider how, and secundum quid, any thing is spoken by the Fathers. Fourthly, we must distinguish the Authentic books from the Bastard and supposed, or suspected; as are the books Hypognosticon of S. Austin, and of Questions of the old, and new Testament, of a blessed life, and many more not relishing like the doctrine, or style of S. Austin, as Erasmus, and jacobus Hermerus rightly observe.    

THE SECOND PART. Of the Writings of the Fathers, whereof some are public, and some private,  

CHAP. I.  
Of the Canons, which they call the Apostles Canons, and are wont to be inserted in the first Tome of Counsels, in the beginning.  
THere are certain Canons published in the Greek Tongue, which they call the Apostles Canons; some maintaining, that they were collected by Clement the Successor of Saint Peter: but it is manifest that Rhapsody to have been written long after the times of the Apostles; for there are many things spoken of utterly unknown to the Apostles days, As of celebrating the Paschall Feast before the Vernal Equinoctial; of gold and silver vessels sanctified; of Clergy men, and Laymen, etc. Withal, it is unjust, that the Papists should object against, and impose upon us those Canons which they themselves in many things observe not; as the Canon of Clergy men taken in Taverns to be denied the Communion: of all the faithful entering the Church, who are commanded to hear, and communicate the Scriptures: as also the Canon that no Bishop, or Priest, put away his wife under the pretext of Religion, etc. Lastly, in Gratianus himself, Dist 16. those Canons by the authority of one Isidorus are numbered amongst the Apocryphas although in another place, by the authority of one Zephirinus, they are simply received: which contradiction the gloss cannot otherwise reconcile than by distinction of those Canons, whereof some are Apostolical, and some suspected.  
It stands otherwise with the Apostles Creed, which hath authority above, and is received before all other Confessions, because almost all of it consists of the words of the Scripture itself, and comes to us by Apostolical Tradition. See Cyprian, and Ruffin. in Symbol. That Creed also is the Fountain and Original of all other Creeds.  
For (as Irenaeus rightly admonisheth, lib. 3 cap. 1.) Doctrina Apostolorum simpliciter pendemus, nec cogitandum est alios doctiores, aut sapientiores successisse Apostolis: We merely depend upon the Doctrine of the Apostles; neither ought we to think that any more wise, or learned than they have succeeded them.   

CHAP. II.  
Of Counsels,  
AFter the Apostles time there were Synods often assembled to decide Ecclesiastical controversies, and that before the Nicene Council; as about the Controversy concerning the Paschall Feast in the year of Christ, 198. in Palestine, and at Rome: also against the Novatians at Rome, and in Africa: and against Paulus Samosatenus, anno 278. to confute whose error, and blasphemy, there is extant an excellent confession of Gregorius Neocaesariensis. But those Synods before the Nicene, were accounted but particular, and provincial, because the persecution being so hot, they could not conveniently call General Counsels. The General, or Ecumenical (as Saint Augustine calls them) are chiefly four.  
The first Nicene in the time of Constantine the great, about the year 332.  
The first Constantinopolitan by Gratianus, and Theodosius the elder, anno 386. assembled against Macedonius, and men of pneumatical spirits.  
The first Ephesine, anno 435. called by Theodosius the younger, against Nestorius.  
The Chalcedonian in the reign of the Emperor Martianus, anno 456. In which were condemned Eutyches, Abbot of Constantinople, and Dioscorns, Bishop of Alexandria.  
To these four universal Counsels, Beda, and some others add two more, not of much less Authority, but in which almost nothing but the Decrees of the former Counsels were established: as that of Constantinople the fourth, and sixth, about the year 680. which condemned the errors of the Monothelites, who averred that the Deity & Humanity of Christ had only one will, and operation.  
But Gregory the first Bishop of Rome erred, who, lib. 2. epist. 10. writeth thus, Quatuor Synodos sanctae universalis Ecclesiae, sicut quatuor libros sancti Evangelii recipimus: We receive the four Synods of the holy universal Church, as we do the four Evangelists, Gratianus writeth somewhat better in Decreto, Canon. 3. Sancta Romana Ecclesia post veteris, et novi Testamenti Scripturas, quas regulariter suscipit, etiam quatuor Synodos suscipi non prohibet: The holy Roman Church, saith he, after the Scriptures of the old, and new Testament, which it regularly receives, doth not forbid the admittance of the four Synods.  
Moreover, these rules are to be observed concerning those four Ecumenical Counsels.  
We must believe the Scriptures for themselves, because they have never erred in matters, words, or sentences, but we believe the Counsels not for themselves, but for the Scriptures.  
The certainty of the Symbols, and confessions of Faith made by those Counsels, doth not consist in the authority of the men, or the places, but in the perpetual consent of the whole Church from the time of the Apostles.  
Counsels have no power of making new Articles of Faith, but only to explain them by Scripture, and produce them against Heretics.  
Counsels may be examined, and searched what is in them agreeable to the Divine Word, and what not. For if to those of Beraea it were lawful to examine the Doctrine of Saint Paul, and confer it with the Scriptures, why may not we examine the Counsels, since many of them contradictone another; as the Nicene and the Ariminensian; the Chalcedonian, and the second Ephesian; the sixth at Constantine-Poole touching the pulling down of Images, and the second Nicene under Irenes against the defacers of Images. Also many have erred, as that of Carthage before the Nicene, of the rebaptising of Heretics; the Nicene concerning warfare; the second Ephesian, in defending Euryches, although some great and famous men were present. Leo, Bishop of Rome, epist. 30. 31. saith, that he doth approve of the decrees of the Chalcedon Synod as far as they concern Doctrine, but not those which were acted with Anatholius. And the saying of Saint Austin, lib. 3. cont. Maximinus, is very remarkable: Nec ego tibi Nicoenum Concilium, nec tu mihi Arimin●●●e tanquam praeiudicaturus proferas: nec ego huius authoritate, nec tu illius detineris: Scripturarum authoritatibus, non quorumlibet propriis, sed utrisque communibus testibus certemus: res cum re, ratio cum ratione decertet: Neither, saith he, will I with prejudice urge against thee the Nicene Council, neither do thou prejudice against me the Ariminensian: neither am I tied to the Authority of the one, nor thou of the other: Let us both submit ourselves to the Authority of the Scriptures, witnesses not proper to one, but common to both: Let one matter, one reason contest with another.  
But some Counsels deliberated only upon those things which appertained to the Ecclesiastical policy; as that of Spain, and the Laodicenian. Other Counsels decreed partly some things holy, partly many impious: as the Lateran celebrated at Rome under Innocent the third, where the profane Doctrine of Transubstantiation was ranked with the Articles of our faith. And so in the following Counsels (the state of the Church always declining) many Idolatries were established; so that not without cause, the Evangelical Churches have rejected their Authority, and have appealed from them to the Antiquity of the Apostolical Age.   

CHAP. III.  
Of the private Writings of the Fathers.  
BEfore the Nicene Council there flourished in the Church the two Disciples of the Apostles, 
Polycarpus. Ignatius.  Polycarpus and Ignatius, in their youth Auditors of Saint john the Apostle. But of these there are no writings extant, except certain fragments of the Epistles of Ignatius.  
To them succeeded Irenaeus, 
Irenaeus.  Bishop of Lions, and justinus the Philosopher, surnamed Martyr, in the reign of Antonius the Emperor. Hierom in his Catalogue of the Ecclesiastical Writers, testifieth Irenaeus to have written many things, but now there is only one Volume remaining, consisting of five books against the Heresy of Valentinus, and the like; wherein there are excellent sayings of the cunning Arguments of Heretics; as also of the authority, and consent of the Ecclesiastical Doctrine. Among others, this saying is very rife, lib. 3. cap. 21. Christum pro nobis passum requiesconte verbo, at crucifigi, et mori posset: The Word resting, Christ suffered for us, that he might be crucified, and dye. Irenaeus, anno 70. was set forth at Geneva with the notes of Nicholas Gelasius, who hath explained certain things unfitly spoken; as that in his third Book, Filium hominis commixtum verbo Dei;. 
Sayings of his not justifiable  The son of man is mixed with the word of God: Also, Mariam sibi, et universo generi humano factam causam salutis: Mary was made the cause of salvation to herself, and all mankind: which to say is blasphemy, unless we consider her as the Organ through which our Saviour passed into the world.  
There are extant both deserving, 
justinus Martyr.  and learned writings of justinus Martyr, in Greek; Questions, and Answers against the Gentiles about true faith, and an Apology for the Christians to Antoninus. In the second book there is a memorable place of the Liturgy of the Ancient Christians; out of which may be proved how much the Papists degenerate from the custom of the ancient Church; for thus he saith, Die, qui Solis dicitur, omnes, tum qui in opidis, tum qui in agris morantur, in unum convenimus, et ex Commentariis Apostolorum, et Prophetarum Scriptis recitatur quantam licet. Deinde ubi destitit qui recitat, antistes orationem habet, quae admonet, hertaturque ad pulchrarum illarum rerum imitationem. Postea omnes una surgimus, et precamur. Postquam autem à precibus destitimus profertur panis, et vinum, et aqua. Tum antistes rursus precatur, et gratias agit quanta potest contentione, populusque acclamat, dicens, Amen: et iis, super quibus actae sunt gratiae unusquisque participate. On the day called Sunday, we assemble together as well they which are in the Towns, as those that dwell in the fields; when as much as is convenient is recited out of the Commentaries of the Apostles, and writings of the Prophets. When the Reciter hath ended, the chief Priest maketh an Oration, which admonisheth, and exhorts to the imitation of those fair things. After this we rise altogether, and pray: prayers being ended, there is brought forth bread, wine, and water. Then the chief Priest prayeth again, and gives thanks with as great ardency as he can, and the people cry, Amen. Then every one participates of those things already consecrated by prayer and thanksgiving.  
This, 
What is less approvable in justinus Martyr.  among other things, some approve not of in justinus Martyr, that while he labours to convince the Gentiles out of the writings of the Philosophers, he sometimes attributes too much to the later, whose subtlety certainly did not penetrate to these mysteries of the kingdom of heaven.  
At that time flourished the Alexandrian an School (Commodus being Emperor) and namely the famous Clemens Alexandrinus, 
The Alexandrian School. Clemens Alexandrinus.  anno 195. many of whose writings are yet extant in Greek: as the adhortatory book against the Gentiles, called Protrepticos: three books of the Schoolmaster, wherein he teacheth the Son of God to be our Tutor, and what ought to be the manners of Christians; Commentaries of the diverse and manifold literature required to institute a Christian Philosopher. Lib. 3. storm. he makes mention of a Gospel according to the Egyptians, wherein there is a saying of Christ to Solon, Veni ad dissolvendum opera foeminae; I came to dissolve the works of the woman: But they are fabulous. That in his second book of the Schoolmaster seemeth to some harsh, and may be wrested to a more hard construction; 
Harsh saying of his.  Duplicem esse Sanguinem Domini, alterum carnalem quo redempti sumus, alterum spiritualem quo uncti: et hoc essebibere sanguinem Domini, incorruptionis eius esse participem: That there is a twofold blood of our Lord, the one carnal, whereby we are redeemed; the other spiritual, wherewith we are anointed; and this is to drink the blood of our Lord, to be a partaker of his Incorruption. Where the blood of Christ is improperly put for the effect, or fruit thereof.  
Origen was the Disciple of Clement under Severus the Emperor, 
Origen.  ann. 200. after Christ, who being from his Infancy throughly grounded in all kind of learning, had also an incredible zeal in comforting the Martyrs, as also industry, and acuteness in confuting the Philosophers, and those Arrabians, who would have souls to dye with their bodies; as also Berillus the Heretic, who denied the eternity of Christ, whom at length he reduced into the right way. See Euseb. lib. 6. cap. 2. and 4. But as the sharpest, and best mettled Knives easily grow dull, or are broken; so oftentimes the most acute wits, either by too much confidence, or inconstancy, are soon overthrown. So it befell Origen, 
The errors of Origen.  who for his many errors, (as of all souls created at once: of the Resurrection of new bodies according to substance: of the salvation of the Devils at last: of the possibility of the Law against the Doctrine of justification) is ranked rather with the Heretics than the Fathers.  
Of the Origenists, Heretics, see Saint Augustine, cap 43. de haeresib. and Epiphanius, who with a strong endeavour of mind, opposed Origen; and Hieram, Tom. 6. confuteth some of his errors. Yet wanteth he not his defenders, who excuse him, and think many things to be falsely imputed to him▪ as Pamphi●us the Priest, Ruffinus, and Chrysostome. Some of his books are yet extant, as eight books of Principles against Celsus, 
The five books of Moses.  and Commentaries upon Pentateucham, and the Epistle to the Romans.  
At the same time lived S. Tertullian, 
Tertullian.  whom the Historians make somewhat ancienter than Origen. His writings are extant in Latin, in a style harsh, and rough enough, although in some places (as the Learned affirm) it is mutilated, and misplaced, especially in what he wrote against Marcia and Praxea. He wrote many things not to be despised, of prescriptions against Heretics: of Patience: of the flesh of Christ: of the resurrection of Christ: of the Trinity: of Baptism: but above all, his Apology against the Gentiles deserves praise (which (as Saint Hierome affirms) contains the learning of all Ages. 
His blemishes  In other of his books he is either too pure, or too crabbed and severe: as in his book touching flight in persecution, which he simply disallows: also in his book of Fasting; of the Cloak; of the Crown of a Soldier; of Virgins to be veiled. But in his books to his Wife, and of having one only Wife; Monogamy; and of the exhortation to Chastity, he seems to embrace the errors of Montanus. Saint Hierome thinks Tertullian to have been provoked to this by the Roman Clergy. B. Rhenanus excuseth him thus, That in the time of Persecution, and the day of Judgement (as most of the Ancients then thought) being at hand, he judged Marriage not greatly to be desired. He was addicted to the opinion of the Chiliasts, as is collected out of his third book against Marcio. In his book against Praxea, are many dangerous phrases: as, Patrem tota substantia Deum esse, Filium derivatione, et portione aliqua Deitatis: That the Father is God according to the whole substance, the Son by derivation, and some part of the Godhead. Saint Augustine, de Genes. ad literam, lib. 10. cap. 25. notes also this error in Tertullian, that he believed the soul to be a body, for no other cause, saith the same Father, then that he could not think it to be incorporeal, fearing lest it should be nothing if it were not a body. Neither could he conceive otherwise of God himself, to whom he gave a body. Which notwithstanding S. Augustine elsewhere so interprets, as if he there understood by a body, a Nature, or Substance. 
Curiosities of speech.  Yet are these Acurologiai to be avoided.  
These things considered, who seeth not how preposterous the judgements of the Papists are, who complain of the obscurity of the Scriptures, and tie us to the Fathers; that is, lead us from certainties to uncertainties; from things simply true, to doubtful; from clear, to troubled and perplexed? For whether or no they did it out of weakness, or out of policy to draw and allure the heathen to them, it is incredible to be spoken▪ sometimes how wittily, and sometimes again how simply the Fathers of those times have Philosophised concerning things Divine. To omit Ceremonies, many of which the Papists themselves have changed; as that in the time of Tertullian, milk and wine were given to the Baptised: that Christians abstained from Sausages and Puddings: that they offered sacrifices for the dead, and on birth days.  
In the year of Christ, 
Cyprianus.  250. (Decius', and Valerianus being Emperors) flourished Coecilius Cyprianus, an African. He was first a Rhetorician, than a Priest, next a Bishop, and at length a Martyr of Christ, whom Lactantius commends for perspicuity and elegancy of phrase. Erasmus gives him this Testimony, Si omnia Cypriani opera haberemus, quae magna ex parte interciderunt, cum unum, multorum instar haberi posse, sive Eloqu●ntiam, sive Doctrinam, sive Apostolici Spiritus vigorem spectes: If we had all Cyprians works, whereof many are lost, he alone would in value counterpoise many, either in respect of Eloquence, Doctrine, or the vigour of the Apostolical spirit. Gratianus in 1 parte Decreti, Dist. 15. can. 3. when he numbereth the Fathers received in the Church, beginneth with Saint Cyprian.  
Except his Epistles, and some other short Tracts, as of Patience, of Mortality, of the lapsed; also against Demetrianus, and the jews, scarce anything of Saint Cyprian is left us, although I cannot deny some other Sermons are inserted. The explication of the Creed is rather made by Ruffinus than Saint Cyprian. The Treatise of the Lords Supper seems also to have another Author. After the Frobenian, and Lugdunensian Edition, his works were printed, and revised by Turnebus at Paris, and after that at Colen, with an addition of some fragments. He confuted Novatus the Heretic, whom in his Epistles he styles an importunate Innovator, and a murderer of penitence.  
The stains of Saint Cyprian were, 
His blemishes  that he contended too obstinately, that they were to be rebaptized who were baptised by Heretics; or who, leaving Heresy, repent. Although the African Council assented to him, yet Stephanus, a Roman Bishop, opposed him. Saint Augustine, lib. 2. contra Crescon. Grammat. saith thus, Nos nullam Cypriano facimus iniuriam, cum eius quaslibet literas a Canonica Divinarum Scripturarum anthoritate distinguimus. Non teneor authoritate Epistolae Cypriani ad jubaianum, et cum eius pace, quod cum Scripturis non convenit, respuo: We do no wrong to Cyprian, if we distinguish any of his letters from the Canonical Authority of the Divine Scriptures. I am not tied to the authority of Cyprians letter to jubaianus, and by his leave I refuse that which agrees not with the Scriptures. Saint Cyprian also in his Epistles, over-carefully, and superstitiously urgeth water to be mixed with wine in the Administration of the Lords Supper, because water and blood flowed from the side of Christ. Also, Epist. 8. lib. 3. he affirms, Infants statim esse baptizandos ne pereant, quòd eis misericordia non sit deneganda; That Infants must forthwith be baptised, lest they perish; because mercy is not to be denied them. Where he seems to confine mercy to the Signs.  
Anno 260. 
Gregorius Neocaesariensis.  Gregorius Neocaesariensis, the Disciple of Origen, a learned, and pious man, confuted Samosatenus; of whose works there is nothing extant, save a confession of his in the Council of Antioch against Samosatenus.  
To these times may be referred Arnobius, 
Arnobius.  an African; of whose composing, eight books are extant against the Gentiles; as also his Commentaries on the Psalms, but they are very brief, and falsified by the Monks.  
About the year after Christ, 
Lactantius.  317. flourished Lactantius Firmianus, in the beginning of the reign of Constantine the great, to whom he dedicated his books of Divine Institutions against the Gentiles. He lived at Nicodemia, and excelled in Elegancy, and lustre of Language, all the Writers of the Church. 
His stains.  But he seemed little to understand the proper Doctrine of the Gospel concerning the Benefits of Christ, and of Faith: For he expressly writeth, that Christ was therefore sent, that by his Word, and Example, he might invite us to virtue, and suffered only to be a precedent of Patience.  
And when in his 5. and 6. book he expressly, and of purpose handles the point of Christian Justice, he only disputes of the Justice of the Law, and mentions very sparingly the Justification by Faith. But the first part of his Institutions which taxeth the heathenish Idolatries, and Philosophical opinions of God, and the Chief Good; as also his book of the Workmanship of God in the structure of man, may be read with great profit and pleasure.  

The Fathers in the time of the Nicene Council, which was held, anno Christi, 330. whose Writings are extant.  
Athanasius, 
Athanasius.  although in the time of the Council he were not a Bishop, yet was he always a faithful assistant of Alexander the Bishop of Alexandria, whom he afterward succeeded, and deservedly obtains the first place amongst the Fathers of that time: For although he were exposed to innumerable Calumnies, yet with an incredible constancy he frustrated all the endeavours of his adversaries, and is styled 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 sharpness of his wit, and industry, in confuting of Heretics in the Nicene Council. 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 Interpreter: as an oration against Idols: of the Incarnation of the Word: an Epistle against Heretics to Epictetus' Bishop of Corinth: an Exposition of Faith: four Orations against the Arians: a double Apology for his flight against the Calumnies of the Arians: of diverse 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 fathered 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 those ancient Fathers were too fervent in commending the sign of the Cross, and the miracles wrought by that sign, and by Martyrs, thinking by this means to authorise the Evangelicall Doctrine. While we give these cautions touching the blemishes of the Fathers, we are not liable to that censure which the Papists lay upon us, derived from the Authority of the same Father, who in his first Oration complains that the Arians accused the Fathers: for he speaks not there of all the writings of the Fathers, but of the Nicene Creed gathered out of the Scriptures by the Fathers of that Council to confute the Arians. For he 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  
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 took their Name from the Bishops, but from the Lord, in whom they believed. Neither have we our appellations from the Apostles, but from Christ himself. They who derive their Faith from any other Original, as heretics, deservedly bear the surnames of their Authors. Then against the Ubiquitaries upon that saying, Omnia mihi tradita sunt, etc. All things are given me. 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 heal 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 he, hath granted that as by him all things are made, so by him all things may be refreshed. What if we say, that some things are given to the Son of God that he had not before, that he should be made man? Moreover, against Schwenckfeld in the same Treatise; Vtrumque 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 believed 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 Papistical canonisation 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 sunt sincere procurant, isti, tametsi puri in omnibus, modo crimen in eos confingatur, in exilium abripiuntur: Hence may Heresy be known, and convinced, that whosoever is dear to them, and a companion in the same Impiety, although he be guilty of sundry crimes, and infinite vices, and hath arguments against himself of his own heinous acts, yet he is approved and had in great esteem amongst them, yea, and is forthwith made the Emperor's friend, and is commendable for his Impiety. But those who reprove their wickedness, and teach the things sincerely which are of Christ, such, though pure in all things, upon any feigned crime laid to their charge, are presently hurried into banishment.  
To Athanasius we may join Eusebius the Bishop of Caesarea in Palestine, 
Eusebius.  who got the surname of Pamphilus from his friend Pamphilus the Martyr, and in the Nicene Synod joined himself 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, History, and Philosophy. He 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 Emperor; vulgarly called the Tripartite History. Eusebius wrote also a Chronicle which is yet extant; and a book 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 Gospel many things better, and more certain, 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 Constantine, which is comprehended in four books, he lightly blamed the deeds of Arius; and that he predicated the virtues of that Emperor, concealing his vices; and that he studied more to render his Oration illustrious (wherein he highly praised him) and to adorn it with Majestical words, than diligently to explain the things done. He had another blemish common with him and many Greek Authors, which Bodin, not undeservedly, imputes to him in his method of History; which is, that (retaining somewhat of the Grecian vanity) he 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 Christ's answer to him: of Saint john the Apostle, and a certain young man by him recalled from the society of Thiefs: also of the finding out of the Wooden Cross, and of its virtue: of Saint Peter, who desired a certain kind of death, to wit, Crucifying; and governed the Roman Church 25. years, which how far it is from Truth, Calvin, amongst others, 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 certain vulgar opinion, not enquiring into things diligently; neither could they imagine what Engines Satan was then preparing to raise up the kingdom of Antichrist.  
After Eusebius, 
Hilarius.  and Athanasius, (who died under Valentinianus in the year 379) Hilarius is rightly placed. He was Bishop of the Picts in France, and lived in the time of Constantine the son of Constantine the Great; and his life extended even to the reign of Valentinian. Saint Hierom prefers him before other Doctors of the Church, and, although younger, was his familiar friend. His style is such (as rightly warns Erasmus) that it is hard to be understood, easy to be depraved: yet Saint Hierom calls him the Trumpet of the Latin tongue; perhaps because he was the first that confuted the Arians in that Language. His works are extant, published at Basil, anno 70. by Eusebius Episcopius, and are partly controversial, partly expository. He wrote 12. books of the Trinity against the Arians; also an Epistle against Constantine being then dead, who was the chief favourer of the Arian Faction; and against Auxentius the Millanist, a fautor of the Arian party, as also of diverse Synods against the Arians; which book he translated for the most part out of Greek from the Synodical decrees. His expository books are a Commentary upon Matthew, but a short one, as also upon many Psalms, all which are comprehended in one Tom.  
He hath many faults: For, first, he hath many hard, 
His blemishes  and unusual words; as disfrocit for degenerate; Zabolus for Diabolus, and many more of the like kind. Next he affirms the holy Ghost to be from the Father by the Son, lib. 10. de Trinit. and upon the 8. Psalm, he attributes a soul, and a body to Christ, not subject to any molesting affections, and avers, that thirst and hunger were not natural in him. He seems to maintain the body of Christ to be 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 we may rightly place Saint Ambrose, 
S. Ambrose.  Bishop of Milan, 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 Bishopric of Milan with the full consent of the people. It is reported that he baptised Saint Austin. He was endued with great zeal, as appears in the Ecclesiastical story, and by his demeanour in his Bishopric.  
The writings of Saint Ambrose extant, 
His writings.  are divided into four Tomes, and are partly moral, as the three books of the offices of a Christian; an institution, and exhortation to Virgins; of Widows; of Repentance; of the world's volubility; of the good we receive by death: Also they are partly Doctrinal, 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 Dominical Incarnation.  
But it is to be observed, that the more learned have judged Saint Ambrose not to be 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 cities 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 certain the Author of that book to have been a learned man, and well exercised in the Scriptures: which makes Erasmus not unaptly wish, that many such were mixed with the works of Saint Ambrose.  
Amongst many excellent sayings contained in those books, these golden words are extant, making directly against the Papists, lib. 1. cap. 5. where he disputes the reason why to one man grace is given, to another denied. 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 do we calumniate, saith he, the hidden Justice, who owe thanks for the manifested Mercy? Let us praise and adore what is done, because it is safe not to know what is hid. Here, neither past, nor future merits are to be reckoned. The Redemption of Christ would be abased, neither would the prerogative of humane works give place to the mercy of God, if justification, which is by grace, were due to precedent merits: so that it should not be the gift of the distributer, but the reward of the worker. The Writings of Saint Ambrose are partly also Homileticall, as Tom. 3. Orations, Epistles, Sermons: partly again Expository: as Tom. 4. lib. 
* The works of the six days  Hexaemeron, and a Treatise of the Patriarches, which belong to Genesis. He wrote also copiously on the 119. Psalm; and of the Sacraments of the Church; also a gloss upon Saint Luke; and Commentaries upon the Epistles of Saint Paul. Where again it is to be noted against the Papists, that S. Ambrose upon the fourth Chapter to the Romans, useth the particle (only) when he averreth Gratiam Dei solam fidem poscere ad salutem: The grace of God doth require faith only to salvation. Saint Augustine quotes his Commentaries upon Esay, and the 48. Psalm, but they are not extant.  
By reason of his ignorance in the Greek, 
His defects.  and Latin Tongues, he erred often in his Expositions, which is common to him, together with Saint Austin, and some others. But although he be over-vehement in the commendations of Virginity, yet is that memorable against the Papists, which he writes in his first book 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 be imposed; nor is she chaste, who is compelled by fear.  
In his books of the Sacraments there are some things ambiguous, othersome superstitious: as of Unction in Baptism, which notwithstanding was not done altogether without cause by those of riper years: also of water to be mixed with the Wine in the Cup at the Lords Table. Yet is it remarkable against the Papists, that in his book of Sacraments he only acknowledgeth two, Baptism, and the Supper of the Lord. And when, lib. 6. he disputes how the bread is made the body of the Lord, he speaketh nothing at all of Transubstantiation, but he confesseth, that there seemeth to be a similitude only, not true flesh and blood, and that we must believe the operatory word of Christ, that is, the efficacious; that the Sacrament is taken outwardly, Grace and Virtue inwardly. He plainly 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 he, 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; we communicate the whole Christ, and communicating his flesh, have communion also with God.  
Neither did the Greek 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. We link them together, because they were companions in Studies, and most intimate friends. Yet Gregory lived longest, even to the year 400. and wrote a Monody, or Funeral Oration, which contains the life of S. Basil. There are extant of this S. Gregory, eloquent Orations, and Epistles, as also Greek Poems, which are in the hands of all men. There lived also in those times Gregorius Nissenus, brother of Basilius, who wrote eight books of Man. There is a learned Epistle extant written to him by S. Basil, of the difference between the Essence and Subsistence.  
Moreover, 
Saint Basil.  S. Basil, as he himself somewhere writeth, was diligently instructed in the Christian Religion from a child. He was endued 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 own justice, but acknowledgeth himself to want true justice, and that justification is only by faith in jesus 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 Custom, aught 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, aught to command nothing beyond the Canon of the Scriptures, lest they befound false witnesses of God, & sacrilegious. And in his Epistle of Apostasy to the Bishops of the West, he complains, Semen Apostasiae spargi in illis ipsis Ecclesiis inquibus Evangelii doctrina primum per orbem manavit: that the seed of Apostasy was sown in those very Churches, whence the Doctrine of the Gospel was first spread through the world. His works extant at this day are comprehended in three Tomes, and are either doctrinal; as Hexameron, or of the world made in six days; eleven Homilies; of the Divinity of the Son, 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 equal to the Father, but by grace, not by Nature. The Macedonians, companions of the Arians, affirmed the Son to be like the Father, but not the holy Ghost. Eunomius held the Son to be totally unlike the Father, because the creature can by no means be like the Creator. Saint Basil also wrote Sermons of the humane generation of Christ; also of Baptism. Or his works are expository; as Sermons upon some of the Psalms; a gloss upon the whole Psalter, and the sixteen first Chapters of Esay. Other of his works are Moral; as his Sermons against drunkenness; of Wrath; of Humility; of Envy: Also his Sermons called Asceticos, or of the manners of Monks, & of those who aspire to an Angelical Life. The errors of S. Basilius, 
His blemishes  are, that he too hyperbolically extols fasting, and a Monkish life; though, indeed, he describes such Monks as peculiarly exercise themselves in piety, and good works; to whom the Monks of our times are as much unlike as Crows to Swans.  
By the singular providence of God it came to pass 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 year 390. He traveled over the greatest part of Europe to confer with learned men, and at length chose himself a place of abode in judaea, in the fields of Bethlem, where he wrote many of those things which at this day we enjoy. He is painted with a Cardinal's Hat, whereas he rather led a Monastic life, and those red Hats were given in ages long after to some certain Priests of the Roman Church by Pope Paul the second, ann. 1460. as Platina testifieth. The style of S. Hierome is elegant; for he was learned, and a great Linguist. He wrote many 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 he ever opposed. Other of his writings are controversial and Apologetical: as against Helvidius; concerning the perpetual Virginity of the Virgin Mary, against jovinianus and Vigilantius: Also against the Pelagians, and an Apology against Ruffinus. Some again are paraenetical, or instructive; as of the life of Clergy men, and concerning the Institution of a mother of the Family.  
He seemeth to have a wit somewhat Arrogant and fiery; 
His errors.  which appeareth not only by his sharp writings and Epistles against Saint Austin, but also that sometimes he accuseth the Apostle Saint Paul himself of rudeness of style, and ignorance in the Greek tongue. Beza often complains of his wresting the Scriptures, especially against Wedlock. See the Annotations of Beza on 1 Cor. 7. 1 Tim. 3. 1 Pet. 3.  
But it is remarkable, that although he was an enemy to Wedlock, 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 he, read these things, who instruct their children in secular books. But he often with too much bitterness inveighes against Vigilantius, and jovinianus, for contending with him, that Wedlock, and single Life were of equal merit; as also that the Rewards of the Just were alike in that life; and that no choice was to be made of Meats, if they were received with thanksgiving; that the ashes of Martyrs were not to be adored, nor the Vespers to be celebrated at their Scpulchers; that the Saints deceased pray not for us. He contended unseasonably with Saint Austin concerning Saint Peter, that he never erred, and that he was reprehended by Saint Paul, not seriously, but in jest, Gal. 2.  
How much the state of the Church was disturbed in those Times, appears by that Learned book of Epiphanius, Bishop of Cyprus, which he wrote against 80 Heresies, which work is worthy the perusal for the variety of story contained in it. Then also lived Theodoret, 
Theodoretus.  Bishop of the City Cyrus in Persia, who wrote five books 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 Heretics of his time.  
In the time of Arcadius, 
Chrysostomus.  and Honorius, Emperors, lived johannes Chrysostomus, whose Eloquence and Zeal far exceeded his knowledge in the Scriptures. Wherefore he excels more in morals than in Doctrines and Expositions: For oftentimes he philosophizeth too subtly. Yet is he often cited by our Divines in the interpretation of Greek words, especially in the Epistles of Saint Paul. Vulgarus Theophilactus was afterward his imitator, and abreviator, 
Theophilactus.  but an Author less pure.  
It was reprehensible in Saint Chrysostome, that he was too choleric, 
The errors of S. Chrysostome  and free of speech, by which he 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. He was instructed in Rhetoric at Carthage, and was a follower of the Manichees nine years together. He relates a great part of his own life in his Confessions. Afterward being often admonished by Saint Ambrose, or rather converted by God upon the abundant tears and prayers of his mother, he turned into the right way, and succeeded Valerius, Bishop of Hippona in Africa, about the year 390. He sustained many sharp Conflicts with the Manichees, Arians, Donatists, and Pelagians, whom he confuted by learned writings; and personally, by word of mouth. He died a little before the first Ephesine Council, when Hippone was besieged, in the year of his Age, 76.  
Gregory 1. Bishop of Rome had his works in so great esteem, that he 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 fattened with delicious fa●●▪ read the works of Saint Austin, and having ●●sted his flower, you will not seek after our Bran. Which is to be noted against the Papists, who prefer that Gregory the first before all others.  
The works of Saint Austin are distributed into ten Tomes; 
The works of S. Austin.  some of them are Philosophical, and of no great moment; as of Grammar, Rhetoric, Logic, Music; of Order; of the quantity of the soul. In his books of Confessions, wherein he describes his own life, he often useth too much simplicity and copiousness, yet may they be read cursorily. But the Students in Divinity meaning to read Saint Augustine, aught to begin at his Doctrinals; and first at his four books of Christian Doctrine, in which he instructs a future Divine. Next, he must read his Enchiridion to Laurentius, and the book of Faith to Peter; of the spirit, and the letter, and of the Ecclesiastical opinions. The Epistles of Saint Augustine, and the books of the City of God, are of a mixed kind, partly. Doctrinal, partly Historical, but full of various learning. Thence let him proceed to his polemical, or controversial, which he wrote against the Manichees, the Arians, Donatists, etc. His expository books, as upon the Psalms, and Saint john's Gospel, contain more piety than solid Interpretation; partly by reason of his small insight in the Hebrew and Greek Tongues; partly because in those Interpretations he accommodated his writing to those times, as also that sometimes he makes digressions; but his Commentary on Saint john is excellent above the rest.  
The Palmary, or Masterpiece of Saint Austin, was, that above all the other Fathers, and almost alone, being provoked by the Pelagians, he discusseth diligently the Doctrine of Original sin, and Predestination.  
But as in Saint Austin it is very laudable that he only of all the Ancients, 
His errors.  wrote books of Retractations (for in his seventh Epistle he professeth himself to be of their number who write by profiting, and profit by writing) so there remain some things which require a censure. Yet is there no doubt but many things are inserted in his works, of which he is not the Author. For he being yet alive, sixteen Articles were falsely fathered on him, to which he replied. But chiefly this was his error, that as he wrote much, so he often varies, nor is always consonant to himself. He hath also many Acurologia's, as Danaeus, a most learned Divine, observes in his Annotations upon the Enchiridion of Saint Austin. Then he erred, in that he precisely included the salvation of Infants in the sacrament of Baptism. But whereas in some places he calls the Eucharist a Sacrifice, he thus interpreteth himself, lib. 10. Civit. Dei cap. 20. that it is the Sacrament of the Sacrifice of Christ. In another place he seems to affirm, that the pious souls of the deceased are helped by the Alms and prayers of the living, but without the warrant of the Word of God; especially in his book entitled, The ●are for the dead, where he handles this question, Whether or no it profiteth to be buried near the Monument of any Saint. But that Book (as Calvin admonisheth, lib. 3. Instit. cap. 5. Sect. 10.) contains so many doubts, that the coldness of it is able to extinguish the heat of any foolish zeal, and there is no doubt but that Book hath been depraved by many Monkish additions; for in another place, as lib. 2. question. Evangeli●. c●p 38. he affirms, Nullum auxilium a justis praeberi defunctorum animabus: that the souls of the deceased receive no help from just men.  
Cyrillus Bishop of Alexandria flourished about the year 433. 
Cyrillus.  in the reign of Theodosius the younger. He expelled the jews out of his Diocese, and killed not a few of them in the Synagogues by the hands of his Soldiers. Being much incensed against Nestorious, he excommunicated him by his own 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 Council. Cyrillus wrote in Greek, and many things which are extant in Latin. They were published 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 Anagogical sense. He also wrote Commentaries upon Saint john, but imperfect. His second Tome is Doctrinal, as the book which he calleth a Treasure. There, in 14. books he defends the Consubstantiallity of the Son, and the holy Ghost against the Arians. In the third Tome, he disputes against julian for the Christian Religion; also touching the right Faith to Theodosius, and the Queen. The fourth Tome contains Epistles, Homilies, and an Apology to Theodosius; also an Exposition of the Nicene Creed, and Synodical Epistles, together with other things against the Nestorians. The fifth 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 Works 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 Ubiquitaries.  
The Hearers of Saint Austin who retained 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.  he wrote upon Leviticus. Fulgentius a Bishop in Africa about the year five hundred, under Thrasymund King of the Vandals; he wrote three books of divers questions to Monimus, seven books to King Thrasymund, and other things worthy the reading. His Works were most accurately Printed at Antwerp 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 esteem with the first, and more ancient; yet had the following their peculiar gifts, not to be contemned, & wrote many things which are read with great profit. 
Leo 1.  Leo the first of that name, Bishop of Rome about the year 444. in the time of Attila. He was the Author of gathering together a Synod against Eutyches, and Dioscorus Bishop of Alexandria, who would oppress Flavianus an orthodox Bishop of Constantinople. His Works; as his Sermons & Epist. are imprinted at Colen by Birkmannus 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 Council, wherein amongst the rest this speech is remarkable, Agit utraque 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 iniuriis. Non est ejusdem naturae flere Lazarus, & resuscitare. Either form works 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 bewail Lazarus, and to raise him proceed 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, etc. Soliditas ejus fidei quae in Apostolorum principe laudata est perpetua est. Haec fides diabolum vincit, portaeque inferi adversus eam praevalere non possunt. The solidity, saith he, of that faith which is praised in the chief of the Apostles is perpetual. This Faith shall vanquish the Devil, and the gates of hell cannot prevail against it.  
About the year 591. 
Greg. 1.  Gregory the first lived, Bishop of Rome, surnamed the great, who in his youth was a Monk of the Benedictine Order. He instituted the Mass, and most of the Psalmodies which are in the Papacy. His Works are extant printed at Basill by the Frobenij, anno 51. Stella a Venetian 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 successors, saith he, were equal, or like to him. He laboured much to call the Goths to the true Faith. He wrote moral Expositions upon job; also on the seven Psames which we call Poenetetiall; and upon Ezechiel; the Books of the Kings; and forty Homilies upon the Gospels. 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 appears 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, ut hi qui literas nesciunt saltem in parietibus videndo legant. It is told that your Fraternalshippe seeing certain admirers of Images hath broken the said Images belonging to the Church. We commend that zeal, indeed, 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, that they who are ignorant of good letters may read by looking on the walls. He wrote a Treatise of the Pastoral Cure, not unprofitable; but in his Dialogues he seems to dote in relating I know not what feigned 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 Devil by constraint obeyed one Stephan a Priest to pull off his hose. That one Boniface by prayer obtained twelve crowns from the Virgin Marie. That one Fortunatus made a fierce horse tame with the sign of the Cross. Concerning the fire of Purgatory he 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 he be presented at the day of judgement. But it is to be believed that there is a Purgatory fire before the day of Judgement for some light crimes. Tome 2. ep●st. 58. lib. 4. he complains grievously that the peace of the whole Church is disturbed by one john Bishop of Constantinople, by assuming the name of Universal Bishop. And lib. 7. epist. 39 to Mauritius the Emperor, he thus writes; Ego fidenter dico, quod quisquis se universalem Sacerdotem vocat, vel vocare desiderat, in elatione sua Antichristum praecurrit. I confidently affirm, saith he, that whosoever calleth, or desireth to call himself an universal Priest, is by this his pride marked for a forerunner of Antichrist: Yet for all this, presently after Gregory Phocas successor of Maurice, in the year 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 Greek, and the Frence.  
In the year 727▪ in the time of Leo Isaurus Iconomachus, 
Damascenus.  johannes Damascenus lived. At first he was Secretary to the Duke of the Saracens, but after that he became a Monk. His chief writings are four Books of the Orthodox Faith, which Faber Stapulensis translated out of Greek. Lib. 1. he discourses of the Essence of God, and of the three Persons. Lib. 2. of the works 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 union of Natures, and the actions Theandricall; also of the twofold Will of Christ: but he adds many things superstitious, as of the adoration of Images, etc.  
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 grievous complaints and admonitions of the corruption of the Papal Court in his Book of Consideration to Pope Eugenius. Many excellent sayings also of his are to be read, in Sermonib. in Cantic. Cantecor. and on the 91 Psalm; which Sermons are worthy the perusal; yet many things fabulous are intermingled, as of Saints, and he numbers the washing of feet amongst the Sacraments.    

CHAP. FOUR  
Of the Writers, commonly called SCHOOLMEN.  
THe labour would be infinite to number all the Scholastical Authors; it sufficeth us to show the chief, whose Monuments are extant. There were after those times also some Bishops, though not so famous, 
Isidorus.  yet not unlearned, as anno 630. in the time of Heraclius Isidorus Bishop of Hispalia, who wrote holy Expositions upon Books, 
Beda.  and some Books of Etymologies. Also Beda an English Priest who in the time of justinian the second, anno 690. wrote upon the New Testament, as also a learned Book of Times. Anno 834. in the reign of Ludovicus pius, 
Haimo  Haimo Bishop of ●abberstat wrote upon the Epistles o● Saint Paul, and many other things. Anno 856. 
Rabanus  lived Rabanus Maurus, who being first made Abbot of Fulda, was afterwards Bishop of men's. He is reported to have written the gloss commonly called the Ordinary. There is a saying of his memorable in cap. 2. Epist. jacobi. Abraham per opera quae fecit iustus non fuit, sed sola fide: oblatio autem ejus opus, & testimonium fuit fidei. Abraham was not just by the works that he did, but by faith only; but his oblation was a work, and testimony of his Faith.  
But it is to be observed that the zeal, and diligence of the Bishops decreasing, and their wealth and dignity augmenting, the privilege of Teaching, and Writing was conferred on certain Munks & Priests called School Doctors, because they taught most in the Schools, Before this time the Doctrine of Saint Austin, and his manner of teaching was for the most part received; but about the year 1200. the School Divinity began to spring up, which afterwards degenerated from its first simplicity, and purity, and fell upon many unprofitable, and doubtful questions, full of Philosophy call subtleties, together with definitions, and sentences accommodated to the corruptions of those times. 
Lanfrancus.  The chief of these were Lanfrancus Monachus Papiensis, who opposed himself against Berengarius, 
Albertus Magnus. Peter Lombard  Albertus Magnus, and Peter Lombard. Then also did Gratianus gather the Decrees of the Popes into one▪ Volume, and without judgement; insomuch, that the Gloss sweats in reconciling the contradictions. Peter Lombard about the year 1150. wrote four Books of Sentences, collected out of all the Fathers, as the foundation, and compendium of all Scholastical Divinity; which with some are of great value, yet hath he cited many things amiss out of the Fathers, and omitted not a few necessary▪ Many things there are in him, which if rightly understood, and explained make against the Papists, especially where he treats of the Supper of the Lord. He that would know the defects of Lombard, let him peruse the notes of Danaeus in lib. 1. sentent. But like as Lombard did not well in that he would confirm the opinions of Christian Religion rather by the Authorities of the Fathers then by the Testimonies of the Scriptures, so, he is more tolerable far than the other Schoolmen, who acknowledge Aristotle for their Master, and attribute more to his authority then to the Scriptures. Among others of that time William Occam was famous anno 1030. who defended the right of the Emperor against the Pope very learnedly.  
Question. Whether therefore did Tertullian against Hermogin rightly call the Philosopher's Patriarches of Heretics, and lib. de prescript▪ he terms the Logic which the Heretics learned out of Aristotle the subverter of Truth, and the turncoat artificer of building, and destroying?  
Answer. These are to be understood secundum quid of Chrisippean Sophisms, and such Logicians as Eutydemus in Plato who instantly denied what he formerly granted. Next of those who make Philosophy a Mistress, and a Lady in Divine matters, who ought to be the Waitingmade; the imbecility of reason in Divine things being not only apparent, but its 
* Impotency.  Adunamia, 1 Corinth. 12. Yet are not Philosophy and Reason to be rejected, but God is to be invoked that he will give us the spirit of wisdom, whereby the eyes of our minds may be illuminated, that we feign not false Principles, and involve ourselves and others in ambiguities, and subtleties of words, as in times past the Valentinians did, and many of the Schoolmen do, which Abbot Trithemius acknowledgeth when he saith, Ab hoc tempore Philosophia secularis sacram Theologiam f●cdare coepit: from this time, saith he, secular Philosophy began to pollute sacred Divinity.  
But to return to Peter Lombard. It is not to be expressed how many of his successors have, I cannot say explained, but inuolved his books of Sentences, as amongst the rest, Bonaventura, Albertus Magnus, Thomas Aquinas, Occam, Durandus, and innumerable others, the last whereof was Thomas Caietanus, who lived in the time of Luther. The Disciple of Albertus Magnus, was Thomas Aquinas, commonly called the Angelical Doctor, who lived in the year 1270. In him two things are laudable: First, that he argued very methodically. Secondly, that as well in his Commentary on the Epistle to the Romans, as in his Summa Theolog. he hath disputed more tolerably of Justification, and Predestination, than any of the rest. But he is much to be blamed in this, that he employed the whole strength of his wit in defending Transubstantiation, though most unhappily, and with many contradictions.  
Not long after lived johannes Scotus, 
johannes Scotus▪  surnamed Duns, a Franciscan, who opposed Thomas, whence sprung the two sects, Thomists, and Scotists, of which the first were called Nominal, the latter Real; because the one concluded the names only, the other the things themselves also to be comprehended under the predicaments.  
But it is to be noted, 
Another Scotus  that there was another johannes Scotus long before those times, anno 874. a man most learned in the Greek and Latin Tongues, who governed the School at Oxford, and at length was murdered by his Scholars with Penneknives, because his opinion of the Lords Supper was no way pleasing to the Monks.  
The last Age of the Schoolmen from the Council of Constance to the time of Luther, was not more happy, but more audacious, & infinitely ignorant, although some were more enlightened with knowledge than others. The chief of these were johannes Capreolus, johannes Gerson, Chancellor of Paris; 
Capreoius. Gerson. Biel Petrus de Alliaco.  Gabriel Biel, Tubinga, Petrus de Alliaco, Cardinalis Cameracensis, who wrote questions upon the book of Sentences of Peter Lombard, where, amongst others, this saying of his concerning the Eucharist is observable: Communem Sententiam esse, panem Transubstantiari: licet id non sequitur evidenter ex Scriptura, sed ex determinatione tamen Ecclesiae. Alia opinio est quod substantia panis remanet: valde enim possibile est substantiam panis coexistere substantiae corporis; nec est magis impossibile duas substantias coexistere quam duas qualitates. Possibile, inquam est Corpus Christi assumere corpus perunionem, et ille modus non repugnat rationi, nec authoritati Biblicae: It is the common opinion, saith he, that the bread is Transubstantiated; although that evidently appear not by the Scripture, yet by the determination of the Church it does. Another opinion is, that the substance of the bread remains: for it is very possible that the substance of the bread may coexist with the substance of the body: neither is it more impossible that two substances should coexist, than two qualities. It is possible, I say, the body of Christ may assume another body by union, and that manner is neither repugnant to reason, 
Whence Luther derives his opinion of the Lords Supper.  nor the authority of the Bible. Which opinion though Lanfrancus had long before refuted as not agreeable to the words of Christ, yet Luther embraced it, as himself confesseth, lib. de captivitate Babylonic.  
This was the Scholastical Divinity full of sharp and subtle questions, contentions, and contradictions: While some made it a question whether or no the Virgin Mary were conceived in Original sin? the maintainers of which Tenent were the Dominicans; the Opposers, the other Monks. Others demanded whether or no the Pope were simply a man, or in part a god, and whether he were above a Council or no. Of which times Peucerus rightly admonisheth us in Chronic. speaking of the times of Frederic 2. and Charles 4. Duplex, inquit, genus hominum exortum est quo Sathan papatum fulcivit; Canonistarum, qui collectis variis decretis, et Canonibus, tyrannidem pontificiam stabiliverunt, et novum forum constituerunt: et Scholasticorum, quorum Theologia ex male detortis Scripturae, et patrum Sententiis, i●sque confusis, tum Platonicis, et Aristotelicis disputationibus, et Pontificum placitis consuta, sacra Biblia, et praecipua doctrinae de vera Dei invocatione, de vero usu Sacramentorum, de fide, justificatione, veris cultibus, atque etiam patrum vetustiorum Scripta de cordibus, et manibus hominum excussit: Two sorts of men, saith he, than arose, by which Satan supported the Papacy: First; the Canonists, who by a collection of various decrees, and Canons, strengthened the Pontifical Tyranny, and erected a new Court. The Schoolmen next, who (by composing their Divinity out of ill-wrested sentences out of the Scriptures, and the Fathers, and those confused with Platonical and Aristo ellicall Disputations, and Ordinances of the Popes) have forced the holy Bible out of men's hearts and hands, together with the chief heads of Doctrine touching the true Invocation of God, and the true use of the Sacraments, Faith, Justification, true Worships; and not only these, but the writings also of the most ancient Fathers.  
Yet did God stir up some in several Ages, who abhorred those subtleties, and betook themselves to his Law and Testimonies; although (as those times were palpably dark, and obscure) they could not free themselves from Errors and Superstition. 
Nicholas de Lyra.  One of these was Nicholas de Lyra, 1320. who wrote upon the old and new Testament, and on the third to the Galatians. He affirms Faith alone to justify. Another was john Witcliffe, 
I●h●nnes Witcliffe.  an Englishman, anno 1364. who discovered many errors and superstitions of the Papacy, whose Doctrine afterwards john Husse embraced, and Hierome of Prage, 
john Husse. Hierome of Prage  who were both burned in the Council of Constance. But at length by the Divine Providence it came to pass, anno 1577. that the sincere and incorrupt Doctrine of the Gospel, and the whole method of Teaching was instituted and reform by those great men, Luther, Philip Melancthon, Zwinglius, Bucerus, Oecolampadius, Calvin, and others, so that it is most true which Cyprian writes, lib. 1. epist. 4. In plerisque Famulis suis dignatur Deus ostendere ●edintegrationem Ecclesiae, et post longas pluvias serenitatem: God vouchsafeth, saith he, in most of his servants to show the redintegration of his Church, and after much ●aine, serenity.  
Laus, et Gloria sacrae Trinitati.  
FJNJS.