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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13839	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 clearely shewed how much is to be attributed to them, in what severall 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 delightfull to all such whose studies in humanity take from them the leisure, though not the desire of reading the fathers; whose curiosity this briefe surveigh of antiquity will in part satisfie. Written in Latin by that reverend and renowned divine, Daniel Tossanus, chiefe Professor of Divinity in the University of Heidelberge, and faithfully Englished by A.S. Gent.; Synopsis de patribus. English	Tossanus, Daniel, 1541-1602.; Stafford, Anthony.	1635 (1635)	STC 24145; ESTC S118496	31,571	108

not of much lesse Authority but in which almost nothing but the Decrees of the former Councels were establisht as that of Constantinople the fourth and sixth about the yeere 680. which condemned the errors of the Monothelites who averred that the Deity Humanity of Christ had onely 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 Wee receive the foure Synods of the holy universall Church as wee doe the foure 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 hee after the Scriptures of the old and new Testament which it regularly receives doth not forbid the admittance of the foure Synods Moreover these rules are to be observed concerning those foure Oecumenicall Councels Wee must beleeve the Scriptures for themselves because they have never erred in matters words or sentences but we beleeve the Councels not for themselves but for the Scriptures The certainety of the Symbols and confessions of Faith made by those Councels doth not consist in the authority of the men or the places but in the perpetuall consent of the whole Church from the time of the Apostles Councels have no power of making new Articles of Faith but onely to explaine them by Scripture and produce them against Hereticks Councels may bee ex●mined and searched what is in them agreeable to the Divine Word and what not For if to those of Beraea it were lawfull to examine the Doctrine of Saint Paul and conferre it with the Scriptures why may not wee examine the Councels since many of them contradictone another as the Nicene and the Ariminensian the Chalcedonian and the second Ephesian the sixt 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 re-baptizing of Heretickes 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 hee doth approve of the decrees of the Chalcedon Synod as farre as they concerne Doctrine but not those which were acted with Anatholius And the saying of Saint Austin lib. 3. cont Maximinus is very remarkeable 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 hee will I with prejudice urge against thee the Nicene Councell neither doe thou prejudice against mee the Ariminensian neither am I tyed to the Authority of the one nor thou of the other Let us both submit our selves 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 Councels deliberated onely upon those things which appertained to the Ecclesiasticall policy as that of Spain and the Laodicenian Other Councels decreed partly some things holy partly many impious as the Lateran celebrated at Rome under Innocent the third where the prophane Doctrine of Transubstantiation was ranked with the Articles of our faith And so in the following Councels the state of the Church alwayes 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 Apostolicall Age. CHAP. III. Of the private Writings of the Fathers BEfore the Nicene Councell there flourished in the Church the two Disciples of the Apostles Polycarpus and Ignatius in their youth Auditors of Saint Iohn the Apostle But of these there are no writings extant except certaine fragments of the Epistles of Ignatius To them succeeded Irenaeus Bishop of Lions and Iustinus the Philosopher surnamed Martyr in the reigne of Antonius the Emperour Hierom in his Catalogue of the Ecclesiasticall Writers testifieth Irenaeus to have written many things but now there is only one Volume remaining consisting of five bookes against the Heresie of Valentinus and the like wherein there are excellent sayings of the cunning Arguments of Heretickes 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 suffer'd 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 certaine things unfitly spoken as that in his third Booke Filium hominis commixtum verbo Dei The sonne of man is mixt with the word of God Also Mariam sibi et universo generi humano factam causam salutis Mary was made the cause of salvation to her selfe and all mankind which to say is blasphemy unlesse we consider her as the Organ through which our Saviour passed into the world There are extant both deserving and learned writings of Iustinus Martyr in Greeke Questions and Answers against the Gentiles about true faith and an Apology for the Christians to Antoninus In the second booke there is a memorable place of the Liturgy of the Ancient Christians out of which may bee proved how much the Papists degenerate from the custome of the ancient Church for thus hee 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 participat On the day called Sunday wee assemble together as well they which are in the Townes 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 chiefe Priest maketh an Oration which admonisheth and exhorts to the imitation of those faire things After this we rise altogether and pray prayers being ended there is brought forth bread wine and water Then the chiefe Priest prayeth againe and gives thankes with as great ardency as he can and the people cry Amen Then every one participates of

carne exequente quod carnis est unum horum coruscat miraculis alterum succumbit inivriis Non est ejusdem naturae flere Lazarus resuscitare Either forme workes that which is proper to it with the communion of the other the word working what is of the word and the flesh executing what is of the flesh The one of these shines with Miracles the other is subject to injuries To bewaile Lazarus and to raise him proceede not from the same nature This saying also is memorable and makes against the Papists Serm. 2. de Petro on that place of Matthew 16. Tu es Petrus thou art Peter c. Soliditas ejus fidei quae in Apostolorum principe laudata est perpetua est Haec fides diabolum vincit portaeque inferi adversus eam praevalere non possunt The solidity saith he of that faith which is praised in the chiefe of the Apostles is perpetuall This Faith shall vanquish the Divell and the gates of hell cannot prevaile against it About the yeere 591. Gregory the first lived Bishop of Rome surnamed the great who in his youth was a Munke of the Benedictine Order He instituted the Masse and most of the Psalmodies which are in the Papacy His Workes are extant printed at Basill by the Frobenij anno 51. Stella a Venecian Priest who wrote his life saith he was a most humble man and the first of the Popes that out of his humility would be called the servant of servants Nullum inquit ex successoribus habuit aequalem aut pa●em None of his successours saith he were equall or like to him Hee laboured much to call the Gothes to the true Faith Hee wrote morall Expositions upon Iob also on the seven Psames which wee call Poenetetiall and upon Ezechiel the Bookes of the Kings and forty Homilies upon the Gospels In his Expositions he is pure enough Tom. 1. l. 25. c. 15. he writes thus Sciunt inquit pij quod omnis justitia humana injustitia esse deprehenditur si divinitus districte iudicetur The godly know saith he that all humane Justice appeares injustice if it be strictly examined from above In his Epistles also are found many excellent admonitions as that which he writes in his second Tome to Serenus the Massilliensian Bishop Ad nos per venit quod fraternitas vestra quosdam imagenum admiratores adspiciens easdem Ecclesiae imagenes confregit Eum quidem Zelum ne quid manu factum adorari possit laudavimus sed frangere easdem non debuisse judicamus Idcirco enim pictura in Ecclesijs adhibetur vt hi qui literas nesciunt saltem in parietibus videndo legant It is told that your Fraternalshippe seeing certaine admirers of Images hath broken the said Images belonging to the Church Wee commend that zeale indeede which would have nothing made by hands to be adored but we judge that you ought not to have broken them for therefore are Pictures admitted into Churches that they who are ignorant of good letters may read by looking on the wals Hee wrote a Treatise of the Pastorall Cure not unprofitable but in his Dialogues hee seemes to dote in relating I know not what feined Miracles as Stephano cuidam Presbytero Diabolum coactum obedire ad extrahendas caligas Bonifacium quendam orando duodecim aureos a Maria imputrasse Fortunatum quendam signo crucis equum furiosum mansuetum reddidisse That the Divell by constreint obeyed one Stephan a Priest to pull off his hose That one Boniface by prayer obtained twelue crownes from the Virgin Marie That one Fortunatus made a fierce horse tame with the signe of the Crosse Concerning the fire of Purgatory hee writes doubtfully lib. 1. Dial. 10. Qualis hinc quisque egredietur talis in judicio praesentabitur Sed de quibusdam levibus culpis Purgatorium esse ignem ante judicium credendum est Such as every one departeth hence such shall hee be presented at the day of judgement But it is to be beleeved that there is a Purgatory fire before the day of Judgement for some light crimes Tome 2. ep●st 58. lib. 4. he complaines grievously that the peace of the whole Church is disturbed by one Iohn Bishoppe of Constantinople by assuming the name of Universall Bishop And lib. 7. epist 39. to Mauritius the Emperour hee thus writes Ego fidenter dico quod quisquis se universalem Sacerdotem vocat vel vocare desiderat in elatione sua Antichristum praecurrit I confidently affirme saith hee that whosoever calleth or desireth to call himselfe an universall Priest is by this his pride marked for a forerunner of Antichrist Yet for all this presently after Gregory Phocas successour of Maurice in the yeere 660. granted to Boniface the third that Rome should be the head of all other Churches Yet all the Churches never simply consented to it especially the Greeke and the Frence In the yeere 727 in the time of Leo Isaurus Iconomachus Iohannes Damascenus lived At first hee was Secretary to the Duke of the Sarazens but after that hee became a Munke His chiefe writings are foure Bookes of the Orthodoxe Faith which Faber Stapulensis translated out of Greeke Lib. 1. he discourses of the Essence of God and of the three Persons Lib. 2. of the workes of God of the Angels of Man of the Fabricature of the World Lib. 3. of the dispensation of the mystery of our Salvation where he learnedly disputes of the vnion of Natures and the actions Theandricall also of the twofold Will of Christ but he addes many things supersticious as of the adoration of Images c. Anno 1116. Saint Bernhard Abbot of Clarovall was in great repute for his sanctity of life and Doctrine and was admitted to compose differences between Kings and Princes At that time there was such a disturbance of all things as saith Calvin lib. 4. instit cap. 7. Sect. 22. that it was not much unlike our times if we consider the Papacy But Saint Bernhard makes grieuous complaints and admonitions of the corruption of the Papall Court in his Book of Consideration to Pope Eugenius Many excellent sayings also of his are to be read in Sermonib in Cantic Cantecor and on the 91 Psalme which Sermons are worthy the perusall yet many things fabulous are intermingled as of Saints and he numbers the washing of feet amongst the Sacraments CHAP. IIII. Of the Writers commonly called SCHOOLMEN THe labour would be infinite to number all the Scholasticall Authors it suffiseth us to shew the chiefe whose Monuments are extant There were after those times also some Bishops though not so famous yet not unlearned as anno 630. in the time of Heraclius Isidorus Bishop of Hispalia who wrote holy Expositions upon Bookes and some Bookes of Etymologies Also Beda an English Priest who in the time of Iustinian the second anno 690. wrote upon the New Testament as also a learned Booke of Times Anno 834. in the

the Fathers or other men were injustice and contumely against the holy Ghost himselfe especially since our Faith doth not consist in wisedome or in the words of men but in the power of God or in the evident proofes of the holy Ghost 1 Cor. 2. 8. Wherefore Saint Austine 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 Canonicall as well of the old as New Testament so farre to excell all the writings of the later Bishops as that there needs no doubt or dispute thereof and that the workes of Bishops which have beene or are now written after the confirmed Canon may bee freely reprehended by the more learned and that particular Councels may be amended by Generall and these also by the Successive 9. Moreover Whereas many complaine of the obscurity of the Scriptures wee ought to make no scruple thereof there being greater obscurity lesse purity and certainety 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 Cum it a sit temperata Scripturae obscuritas they be the words of Saint Austine 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 temper'd that wee may easily explaine it if we conferre the obscure place with places more open and perspicuous especially if wee move not our eyes from the scope and what wee understand not in one tongue wee study to know by another 10. Lastly the Fathers have often erred as also the Schoolemen as the Papists themselves confesse but that the Scriptures are voyd of all error no Christian doubteth 11. It is enquired therefore whether there bee any need of reading the Fathers and ancient Doctors and if it bee needfull how much wee ought attribute to them 12. To read the Fathers profitably no man forbiddeth but it is not necessary to reade them all neither are they promiscuously to bee read by all persons neither to the same proper end that wee read the Scriptures 13. They are not presently to bee accounted the writings of the Fathers that are fathered on them As for example Some things passe under the name of one Dionissius Areopagita others under that of Origen whereof part were forged by idle Monks part were falsly 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 wee reade not as Foundations of our Faith 14. Civitas Dei saith Austin lib. 19. de Civit Dei c. 18. dubitatîonem Academicoram tanquam Dementiam detestatur credit Scripturis 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 Academicks as meere madnesse She beleeves the sacred Scriptures both old and new which are called Canonicall from whence Faith it selfe is derived wherby the Just shall live by which wee walke 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 vaine decreed in the third Councell of Cartharge that nothing should be read in the Church but the Canonicall Scriptures 16. But the Fathers are read and are often cited in the Schooles partly that wee may see the consent of the ancient Church concerning the principall Heads of Doctrine after they were first constituted by the sacred Scriptures and partly that we may know the History of the Church and discerne 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 wee may accommodate to our use the many pious admonitions and consolations savouring of the very spirit of Martyrdome together with the many elegant similitudes comparisons as somewhere saith Erasmus 17. And wee reade so that wee 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 reade the Aneients to prove every particular to retaine that which is good and not to fall from the Faith of the true Catholike Church 18. The same in a manner writes Saint Austine 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 wee to have the Disputations of any in the same esteeme with the Canonicall Scriptures although they bee men truly Catholike and praise-worthy nor to lose the freedome paying the reverence due to them of censuring their writings if wee finde any thing in them not consonant to Truth Such am I in the workes of others such would I have the understanders of mine 19. Wherefore the madnesse of them is great who without choyce would simply admit all the sayings of the Fathers which often contradict each other and as often digresse from the Truth 20. Lapsus est a fide et crimen maximae Superbiae saith Saint Basil in oration de confession fidei velle a Scripturis 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 onely For Christ saith His Sheepe heare his voyce not anothers 21. Wherefore Saint Austine when Cyprians authority was urged against him concerning Baptisme of Heretickes answered that hee held not the Epistles of Saint Cyprian for Canonicall and when Saint Hierome had cited three or foure Fathers touching the reprehension of Saint Peter by Saint Paul hee replyed that hee also

refici possint Quid quod filio Dei quaedam tradita sunt quae non habeat ut homo fieret All things are given him as a Physician that should heale the biting of the Serpent as to the life that quickeneth as to a light illuminating this is spoken in regard of his office God saith hee hath granted that as by him all things are made so by him all things may be refreshed What if wee say that some things are given to the Sonne of God that he had not before that he should be made man Moreover against Schwenckfeld in the same Treatise 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 beleeved of Christ that he was a God and created all things and that he was a man and so created and a creature such as manis for it is proper to men to be created Also against the Papisticall canonization of impious men in his Epistle To all the godly founded and sanctified in Christ Hinc quoq Heresis agnosci et convinci potest quòd quisquis ipsis charus est et eiusdem impietatis socius etiam si aliis delictis et infinitis sceleribus obnoxius et adversus se habeat argument a scelerum suorum probus apud eos et in pretio habetur quin imo statim Imperatoris amicus efficitur commendabilis scilicet sua impietate Qui vero corum impietatem redarguit et quae Christi sunt sincere procurant isti tametsi puri in omnibus modo crimen in eos confingatur in exilium abripiuntur Hence may Heresie be knowne and convinced that whosoever is deare to them and a companion in the same Impiety although he be guilty of sundry crimes and infinite vices and hath arguments against himselfe of his owne hainous acts yet he is approved and had in great esteeme amongst them yea and is forthwith made the Emperours friend and is commendable for his Impiety But those who reprove their wickednesse and teach the things sincerely which are of Christ such though pure in all things upon any feigned crime layd to their charge are presently hurried into banishment To Athanasius we may joyne Eusebius the Bishop of Caesarea in Palestine who got the sir-name of Pamphilus from his friend Pamphilus the Martyr and in the Nicene Synod joyned himselfe to the Orthodox although in the beginning he wavered a little as saith Sozomen lib. 1. hist cap. 20. He was very learned in the Languages History and Philosophy Hee wrote a History from the Nativity of Christ to the time of Constantine the great inclusively which Socrates the Schooleman and Hermias Sozomenus continued from Constantine to Theodosius the first and Honorius and Evagrius to the time of Maurice the Emperour vulgarly called the Tripartite History Eusebius wrote also a Chronicle which is yet extant and a booke of Evangelicall demonstration and preparation in which he compares the Evangelicall Doctrine with Philosophy and other Religions and solidly demonstrates no Doctrine to be more perfect than the Evangelicall as also that in the Gospell many things better and more certaine are contained than in any other Doctrine whatsoever He was suspected 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 foure bookes he lightly blamed the deeds of Arius and that hee predicated the vertues of that Emperour concealing his vices and that he studied more to render his Oration illustrious wherein he highly praised him and to adorne it with Majesticall words than diligently to explaine the things done He had another blemish common with him and many Greeke Authors which Bodin not undeservedly imputes to him in his method of History which is that retaining somewhat of the Grecian vanity hee relates not a few fabulous things which have little or no appearance of Truth As of an Epistle of Aglarus King of the Edisseni to Christ and of Christs answer to him of Saint Iohn the Apostle and a certaine young man by him recalled from the society of Theeves also of the finding out of the Woodden Crosse and of its vertue of Saint Peter who desired a certaine kinde of death to wit Crucifying and governd the Roman Church 25. yeares which how farre it is from Truth Calvin amongst others sheweth lib. 4. Instit cap. 6. sect 14. But as Gelasius admonisheth in cap. 3. lib. 3. Irenaei it is very likely those great men were deceived by a certaine vulgar opinion not enquiring into things diligently neither could they imagine what Engines Satan was then preparing to raise up the kingdome of Antichrist After Eusebius and Athanasius who died under Valentinianus in the yeare 379 Hilarius is rightly placed He was Bishop of the Picts in France and lived in the time of Constantine the sonne of Constantine the Great and his life extended even to the reigne of Valentinian Saint Hierom preferres him before other Doctors of the Church and although younger was his familiar friend His stile is such as rightly warnes Erasmus that it is hard to be understood easie to be deprav'd yet Saint Hierom calls him the Trumpet of the Latine tongue perhaps because hee was the first that confuted the Arians in that Language His workes are extant publish'd at Basil anno 70. by Eusebius Episcopius and are partly controversiall partly expository He wrote 12. bookes of the Trinity against the Arians also an Epistle against Constantine being then dead who was the chiefe favourer of the Arian Faction and against Auxentius the Millanist a fautor of the Arian party as also of divers Synods against the Arians which booke hee translated for the most part out of Greeke from the Synodicall decrees His expository bookes are a Commentary upon Matthew but a short one as also upon many Psalmes all which are comprehended in one Tome Hee hath many faults For first hee hath many hard and unusuall words as disfrocit for degenerate Zabolus for Diabolus and many more of the like kind Next he affirmes the holy Ghost to be from the Father by the Sonne lib. 10. de Trinit and upon the 8. Psalme he attributes a soule and a body to Christ not subject to any molesting affections and averres that thirst and hunger were not natural in him He seemes to maintaine the body of Christ to bee borne and brought forth by the Virgin Mary not to be made of her substance lib. 10. de Trinit In his commentary upon Saint Matthew he too much inclines to the Allegories of Origen Next Hilarius wee may rightly place Saint Ambrose Bishop of Millan who lived in the times of Valentinianus Gratianus Theodosius and Honorius