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 demâ—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
A SYNOPSIS OR COMPENDIVM 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 TOSSANVS chiefe 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 Signe of the Red Bull in Little-Brittaine 1635. TO HIS TRVLY VVORTHY AND NOBLE FRIEND SIR R. C. KNIGHT Sir WHat is not mine owne I cannot dedicate and therfore can neither prefix your name nor mine before this Booke I appeale to you here not as an indulgent Patron but a learned Iudge Of such you have the two requisites Ability and Commodity The first is within you an acute and solid Vnderstanding the latter without you a compleat Library which Chrysologus stiles the onely Paradise of this world You sit every day most happily incircled with the most famous Writers of all kinds Thus environ'd the poorest Schollar thinkes himselfe majestically enthron'd 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 Authors Integrity in whose praise when I have spoken much it wil appeare in a discerning eye too little His Brevity is such that sometime I resemble him to one who makes an exact surveigh of an Immense Kingdome in a moment sometimes to the Sunne himselfe who compasseth the world in a naturall day For the same proportion holds this short Discourse with vast Antiquitie I dare maintaine that in farre greater Volumes of the same subject as Medulla patrum Favus patrum Flores patrum you shall not finde so accurate a judgement of the Fathers neither delivered with so entire a faith and so cleane a sifting of the Meale from the branne of their perfections from their errors More Sentences it may be they containe and the more the worse For those wretched Summularies or Florists are the very Bane of Learning who in stead of culling out the choycest flowres doe indeed nothing but weed Authours They leave the pure wine behinde and give their thirstie Readers the unsavoury Lees to drinke Beleeve mee the Fountaines themselves are farre sweeter Possevin hath inserted Campians ten Reasons in his Biblfotheca Selecta and alleageth the cause to be his feare lest the Volume being so small Hereticks might in time collect and sacrifice them all to Vulcan I thinke this little worke is of as great value and merits no lesse 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 sonne of our Tossanus thought it worthy the Dedication to Iacobus Arminius who rose with as great a lustre as any light of the Moderne Church though it was his evill Destiny to set in a Cloud For the Translation I say little both because it is mine owne 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 Criticke 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 Soule fore-sees impartiall Posterity setting that Crowne which as yet the Modesty of his friends and the Malice of his enemies deny him I presume therefore that you will adde the perusall of this Treatise to your other favours which are so many that should I endevour to summe them up I should at once prove gratefull 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 AVTHORS PREFACE VVHICH TOGEther with the Treatise it selfe 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 madnesse saith hee in so great want of time to learne things superfluous For that first Aphorisme of Hippocrates the Prince of Physicians is most true Vita brevis est Ars longa Life is short Art long Though this bee most true yet can I not assent unto them who thinke it enough for a Student in Divinity to be throughly versed in the sacred Scriptures and that hee need learne and meditate nothing else that the immense Volumes of the Fathers and ancient Doctors as a vast and fadomelesse Sea are to be avoyded because they bring greater doubt and perplexity than light and science to the minde especially if a man will dwell upon the manifold Commentaries of the late Doctors whom we call Schoolemen These Assertions though they may at first sight appeare faire and goodly yet savour too much of Arrogancy Farre bee it from any Divine to assume that Nestorian Pride who as the Ecclesiasticall History testifies relying on the volubility of his owne Tongue arrogantly contemned the Writings of the most ancient Interpreters I confesse 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 Iesus Christ I confesse 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 meanes to procure them Yet in these a Divine ought not to bee 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 alwayes to bee a childe and the commemoration of Antiquity and producing of examples gives not onely delight but authority and credit to an Oration It was an ancient and laudable custome 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 bee enquired into and fully knowne But here certaine Cautions are necessary which being not observed by the Papists they have erred many wayes in reading of the Fathers and have proved not so much Theologi as Patrologi and Anthropologi The first Caution is that none reade the Fathers except they bee well exercised in the
himselfe confesseth lib. de captivitate Babylonic This was the Scholasticall Divinity full of sharpe and subtle questions contentions and contradictions While some made it a question whether or no the Virgin Mary were conceived in Originall sin the maintainers of which Tenent were the Dominicans the Opposers the other Monkes Others demanded whether or no the Pope were simply a man or in part a god and whether hee were above a Councell 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 iâ—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 hee then arose by which Satan supported the Papacy First the Canonists who by a collection of various decrees and Canons strengthened the Pontificall Tyranny and erected a new Court The Schoolemen next who by composing their Divinity out of ill-wrested sentences out of the Scriptures and the Fathers and those confus'd with Platonicall and Aristo ellicall Disputations and Ordinances of the Popes have forc'd the holy Bible out of mens hearts and hands together with the chiefe heads of Doctrine touching the true Invocation of God and the true use of the Sacraments Faith Justification true Worships and not onely these but the writings also of the most ancient Fathers Yet did God stirre up some in severall Ages who abhorred those subtilties and betooke themselves to his Law and Testimonies although as those times were palpably darke and obscure they could not free themselves from Errors and Superstition One of these was Nicholas de Lyra 1320. who wrote upon the old and new Testament and on the third to the Galatians Hee affirmes Faith alone to justifie Another was Iohn Witcliffe an Englishman anno 1364. who discover'd many errors and superstitions of the Papacy whose Doctrine afterwards Iohn Husse embraced and Hierome of Prage who were both burned in the Councell of Constance But at length by the Divine Providence it came to passe anno 1577. that the sincere and incorrupt Doctrine of the Gospell and the whole method of Teaching was instituted and reformed 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 â—edintegrationem Ecclesiae et post longas pluvias serenitatem God vouchsafeth saith hee in most of his servants to shew the redintegration of his Church and after much â—aine serenity Laus et Gloria sacrae Trinitati FJNJS Polycarpus Ignatius Irenaeus Sayings of his not iustifiable Iustinus Martyr What is lesse approveable in Iustinus Martyr The Alexandrian School Clemens Alexandrinus Harsh saying of his Origen The errors of Origen The five books of Moses Tertullian His blemishes Curiosities of speech Cyprianus His blemishes Gregorius Neocaesariensis Arnobius Lactantius His staines Athanasius The works of Athanasius 〈◊〉 Defects Memorable sayings of his Eusebius His blemishes Hilarius His blemishes S. Ambrose His writings * The workes of the six days His defects Basilius Gregorius Nazianzenus Saint Basil The worth â— sayings of S. Basil His blemishes â—ieronymus His errours Theodoretus Chrysostomus Theophilactus The errors of S. Chrysostome S. Augustinus The workes of S. Austin His errors Cyrillus Vigilius Primasius Prosper Helychius Fulgentius Leo 1. Greg. 1. The dotage of S. Gregory Damascenus Bernhardus Isidorus Beda Haimo Rabanus Lanfrancus Albertus Magnus Peter Lombard * Impotency Iohannes Scotus Another Scotus Capreoius Gerson Biel Petrus de Alliaco Whence Luther derives his opinion of the Lords Supper Nicholas de Lyra. Iâ—hâ—nnes Witcliffe Iohn Husse Hierome of Prage
Scriptures which neglected they shall grope like one blinde in the darke and saile in a wide Sea without either North-Starre or Compasse Another Caution ought to bee that though the authority and consent of the Fathers in the Truth doe much confirme and comfort yet Faith is onely to bee builded upon the Apostolicall and Propheticall Scriptures as a foundation most firme For the Scripture as the only Queene and Empresse as Luther is used to say ought to have the soveraigne Command The third Caution is that in reading the Fathers wee doe not imitate those flatterers of â—ionisius Siculu who licking up the Tyrants spittle affirmed it to bee sweeter than Nectar To these I may liken such as without any exception embrace and magnifie indifferently all the Writings and Sayings of the Fathers These are the points about which at this day we combat the Iesuites the stoutest Champions the Pope hath and not as they labour to perswade the vulgar about the Fathers themselves or reverent Antiquity as if wee did plainely reiect them and after the Athenian manner were delighted with the novelties of Newes-tellers For first wee recall them to true Antiquity which is to be derived from the ancient of dayes and his revelations that so wee may refuse and condemne as new whatsoever Christ hath not taught us as Saint Ambrose adviseth us lib. 1. Officior Next wee distinguish betweene the ages of the Church and betweene Father and Father and demonstrate in one and the same Father what is authenticall what erroneous irreptitious and inserted by the Monkes Moreover when wee enquire after the Church we doe not seeke the degenerate and adulterate but the chast and holy Spouse of Christ And why may not wee 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 thinke saith hee 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 Othe goodly dignity of the Roman people whom Kings forreigne Nations and the most remote inhabitants of the earth doe feare Wee doe indeed much esteeme 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 onely authority and Canonization of Popes but by their owne purity of Doctrine Innocency of life and constancy in Martyrdome But it is well the Iesuits so distrust their owne cause that they dare not stand to the decision of the sacred Scriptures nor of the Fathers themselves except they bee mutilated and altered according to their will and deformed with many suppositious bookes Their Impudency this way clearely appeareth in their Index Expurgatorius not long since here published out of all which wee may easily collect that they retaine neither shame faith nor conscience nor any thing authenticke either in the Scriptures or Fathers but onely what is appropriated to their superstition and will-worship of Images Now most loving Auditors because it is much materiall to the Students in Divinity though all have not the meanes and faculty of reading the Fathers at least to know what is to be iudged and determined of them in generall and which were the most famous Fathers and Scholasticall Authors as also with what iudgment choyce they are to be read I thinke it wil neither be a service unacceptable nor unprofitable if in the end of these dogge-dayes 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 itâ—â— p. 5. l. 4. r. literaâ— p. 8. l. 8. r. Academicorum p. 11. l. penuâ—â— r. â—â—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. preiudice r. produce p. 27. l. 14. r. quantum p. 70 l. 12. r. Lazarum p. 71. l. 10. r. Masse 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 uâ— p. 74. r. French p. 76. l. penult f. upon Bookes r. upon the sacred Writ A SYNOPSIS OR COMPENDIVM of the Fathers or of the most Famous and Ancient Doctors of the Church as also of the Schoole-men Generall Aphorismes containing certaine Rules by which we may judge in reading of the Fathers of their true Antiquity and Purity together with the Solutions of some Objections Aphorisme 1. THat true Antiquity is to bee 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 himselfe who onely is the Way the Truth and the Life from whose Precepts wee ought not to digresse as saith Saint Cyprian ad Caecil lib. 2. epist 3. 4. Omnis quippe Antiquitas ct consuctudo sine veritate nihil aliud nisi Errâ—ris vetustas censenda est So that all Antiquity and Custome not grounded on the Truth is to bee accounted no other than an Ancient Errour 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 wee know them rightly to bee 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 Iohn 5. 39. Iohn 20. 30. 2 Tim. 3. 15 16. Secondly Because in Temptations Faith onely finds rest in the Testimonies of the sacred Scriptures having alwayes for its Object the Word of God revealed by the Prophets and Apostles which cannot bee said of any other Writings or Bookes whatsoever 7. To recall us therefore from the manifest Testimonies of the Scriptures to the Writings of
could quote the Fathers but hee had rather appeale to the sacred Scriptures 22. For it is certaine that Saint Cyprian dissented from the Church about the Baptisme of Heretickes and that Tertullian being bewitch'd by the Montanists wrote some Tracts against the Tenents 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 stile faith nor piety as shall bee shewed in its proper place 23. Moreover it is most sure that Councels have often erred and that those things which had beene well constituted by some Councels were overthrowne by others Yea and in the Nicene Councell it selfe an unjust sentence had beene pronounced against the marriage of Priests had not one Paphnutius an old man opposed it In that Councell also there was an over-hard 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 beleefe to a Lay man producing the Scriptures than to the Pope and a whole Councell if they determine any thing without them 25. They erre therefore who would have the common opinion passe for a Law preferring the multitude of humane Testimonies before the Scriptures 26. But some will say Heretickes beleeve not the Scriptures and therefore we must have recourse to the authority of the Fathers To which I answer that they will lesse beleeve the Fathers and the Church as appeareth in the Ecclesiasticall History by the Arians and Nestorians who after the Councels of Nice and Ephesus and the crees of the Fathers became more obstinate than before 27. Whereas therefore the Evangelicall Divines of Wormes anno 57. when they affirmed the holy Writ onely to bee the Judge of Controversie being asked thereupon whether or no thereby they meant to take away all authority from the Fathers answer'd that they willingly would receive the Fathers which lived in the first 500. yeares after Christ it is not so to be understood as if they did simply approve them in all things which the very Papists themselves doe not but comparatively that the corruption of Doctrine was lesse in those times than in the Ages following although there were not wanting who after those 500. yeares retained the Apostolicall Doctrine in many points as Fulgentius Vigilius Leo Bishop of Rome Bernard and Damascene himselfe 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 seeme somewhat to confirme the opinions of the Papists or the errors of others as in prayer for the dead the sacrifice of the Masse Free-Will c. To this I answer First that proofes of opinions are to be derived from the Scriptures and the rule of Saint Paul to bee strictly observed 2 Cor. 13. Wee can doe nothing against the Truth but all for the Truth Secondly wee must compare many places together Thirdly wee must consider how and secundum quid any thing is spoken by the Fathers Fourthly we must distinguish the Authenticke books from the Bastard and supposed or suspected as are the bookes Hypognosticon of S. Austin and of Questions of the old and new Testament of a blessed life and many more not rellishing like the doctrine or stile of S. Austin as Erasmus and Iacobus Hermerus rightly observe THE SECOND PART Of the Writings of the Fathers whereof some are publike and some private CHAP. I. Of the Canons which they call the Apostles Canons and are wont to bee inserted in the first Tome of Councels in the beginning THere are certaine Canons publisht in the Greeke 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 Rapsody to have beene written long after the times of the Apostles for there are many things spoken of utterly unknowne to the Apostles dayes As of celebrating the Paschall Feast before the Vernall Aequinoctiall of gold and silver vessels sanctified of Clergy men and Lay-men c. Withall 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 Tavernes to bee denyed the Communion of all the faithfull entring the Church who are commanded to heare and communicate the Scriptures as also the Canon that no Bishop or Priest put away his wife under the pretext of Religion c. Lastly in Gratianus himselfe Dist 16. those Canons by the authority of one Isidorus are numbred amongst the Apocripha although in another place by the authority of one Zephirinus they are simply received which contradiction the glosse cannot otherwise reconcile than by distinction of those Canons whereof some are Apostolicall 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 it selfe and comes to us by Apostolicall Tradition See Cyprian and Ruffin in Symbol That Creed also is the Fountaine and Originall 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 Wee meerely depend upon the Doctrine of the Apostles neither ought wee to thinke that any more wise or learned than they have succeeded them CHAP. II. Of Councels AFter the Apostles time there were Synods often assembled to decide Ecclesiasticall controversies and that before the Nicene Councell as about the Controversie concerning the Paschall Feast in the yeare 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 errour and blasphemy there is extant an excellent confession of Gregorius Neocaesariensis But those Synods before the Nicene were accounted but particular and provinciall because the persecution being so hot they could not conveniently call Generall Councels The Generall or Oecumenicall as Saint Augustine calls them are chiefly foure The first Nicene in the time of Constantine the great about the yeare 332. The first Constantinopolitane by Gratianus and Theodosius the elder anno 386. assembled against Macedonius and men of pneumaticall spirits The first Ephesine anno 435. called by Theodosius the younger against Nestorius The Chalcedonian in the reigne of the Emperour Martianus anno 456. In which were condemned Eutyches Abbot of Constantinople and Dioscorns Bishop of Alexandria To these foure universall Councels Beda and some others adde two more
those things already consecrated by prayer and thanksgiving This among other things some approve not of in Iustinus Martyr that while hee labours to convince the Gentiles out of the writings of the Philosophers hee sometimes attributes too much to the later whose subtilty certainely did not penetrate to these mysteries of the kingdome of heaven At that time flourished the Alexandrian an Schoole Commodus being Emperour and namely the famous Clemens Alexandrinus anno 195. many of whose writings are yet extant in Greeke as the adhortatory booke against the Gentiles called Protrepticos three bookes of the Schoolemaster wherein hee teacheth the Sonne of God to be our Tutor and what ought to bee the manners of Christians Commentaries of the divers and manifold literature required to institute a Christian Philosopher Lib. 3. strom hee makes mention of a Gospell according to the Egyptians wherein there is a saying of Christ to Solon Veni ad dissolvendum opera foeminae I came to dissolve the workes of the woman But they are fabulous That in his second booke of the Schoole-master seemeth to some harsh and may bee wrested to a more hard construction 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 two-fold blood of our Lord the one carnall whereby wee are redeemed the other spirituall wherewith wee are anointed and this is to drinke 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 Emperour ann 200. after Christ who being from his Infancy throughly grounded in al kind of learning had also an incredible zeale in comforting the Martyrs as also industry and acutenesse in confuting the Philosophers and those Arrabians who would have soules to dye with their bodies as also Berillus the Hereticke who denyed the eternity of Christ whom at length hee reduc'd into the right way See Euseb lib. 6. cap. 2. and 4. But as the sharpest and best metled Knives easily grow dull or are broken so oftentimes the most acute wits either by too much confidence or inconstancy are soone overthrowne So it befell Origen who for his many errours as of all soules created at once of the Resurrection of new bodies according to substance of the salvation of the Divels at last of the possibility of the Law against the Doctrine of Iustification is ranked rather with the Heretickes than the Fathers Of the Origenists Heretickes see Saint Augustine cap 43. de haeresib and Epiphanius who with a strong endevour of minde opposed Origen and Hieram Tom. 6. confuteth some of his errours Yet wanteth hee not his defenders who excuse him and thinke many things to be falsly imputed to him as Pamphiâ—us the Priest Ruffinus and Chrysostome Some of his books are yet extant as eight bookes of Principles against Celsus and Commentaries upon Pentateucham and the Epistle to the Romans At the same time lived S. Tertullian whom the Historians make somewhat ancienter than Origen His writings are extant in Latine in a stile harsh and rough enough although in some places as the Learned affirme it is mutilated and misplaced especially in what he wrote against Marcia and Praxea He wrote many things not to be dispised of praescriptions against Heretickes of Patience of the flesh of Christ of the resurrection of Christ of the Trinity of Baptisme but above all his Apology against the Gentiles deserves prayse which as Saint Hierome affirmes containes the learning of all Ages In other of his books he is either too pure or too crabbed and severe as in his booke touching flight in persecution which hee simply dis-allowes also in his booke of Fasting of the Cloke of the Crowne of a Souldier of Virgins to be veyled But in his bookes to his Wife and of having one onely Wife Monogamy and of the exhortation to Chastity he seemes to embrace the errors of Montanus Saint Hierome thinkes Tertullian to have beene provoked to this by the Roman Clergie 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 hee judged Mariage not greatly to be desired Hee was addicted to the opinion of the Chiliasts as is collected out of his third booke against Marcio In his booke 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 Sonne by derivation and some part of the God-head Saint Augustine de Genes ad literam lib. 10. cap. 25. notes also this errour in Tertullian that he beleeved the soule to be a body for no other cause saith the same Father then that hee could not thinke it to be incorporeall fearing lest it should be nothing if it were not a body Neither could hee conceive otherwise of God himselfe 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 Yet are these Acurologiai to be avoyded These things considered who seeth not how preposterous the judgements of the Papists are who complaine of the obscurity of the Scriptures and tye us to the Fathers that is lead us from certainties to uncertainties from things simply true to doubtfull from cleare to troubled and perplexed For whether or no they did it out of weakenesse or out of policy to draw and allure the heathen to them it is incredible to be spoken sometimes how wittily and sometimes againe how simply the Fathers of those times have Philosophiz'd concerning things Divine To omit Ceremonies many of which the Papists themselves have changed as that in the time of Tertullian milke and wine were given to the Baptized that Christians abstained from Sawsiges and Puddings that they offer'd sacrifices for the dead and on birth dayes In the yeare of Christ 250. Decius and Valerianus being Emperours flourished Coecilius Cyprianus an Affrican Hee was first a Rhetorician then 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 Eloquâ—ntiam sive Doctrinam sive Apostolici Spiritus vigorem spectes If we had all Cyprians workes whereof many are lost hee alone would in value counterpoize many either in respect of Eloquence Doctrine or the vigour of the Apostolicall spirit Gratianus in 1 parte Decreti Dist 15. can 3. when he numbreth 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 Iewes 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 seemes also to have another Author After the Frobenian and Lugdunensian Edition his workes were printed and revised by Turnebus at Paris and after that at Colen with an addition of some fragments Hee confuted Novatus the Hereticke whom in his Epistles hee stiles an importunate Innovatâ—r and a murtherer of penitence The staines of Saint Cyprian were that hee contended too obstinately that they were to be re-baptized who were baptized by Heretickes or who leaving Heresie repented Although the Affrican Councell 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 Iubaianum et cum eius pace quod cum Scripturis non convenit respuo Wee doe no wrong to Cyprian if we distinguish any of his letters from the Canonicall Authority of the Divine Scriptures I am not tyed to the authority of Cyprians letter to Iubaianus 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. hee affirmes Infantes statim esse baptizandos ne pereant quòd eis misericordia non sit deneganda That Infants must forthwith be baptized lest they perish because mercy is not to be denied them Where hee seemes to confine mercy to the Signes Anno 260. Gregorius Neocaesariensis the Disciple of Origen a learned and pious man confuted Samosatenus of whose workes there is nothing extant save a confession of his in the Councell of Antioch against Samosatenus To these times may be referred Arnobius an Affrican of whose composing eight bookes are extant against the Gentiles as also his Commentaries on the Psalmes but they are very briefe and falsified by the Monkes About the yeare after Christ 317. flourished Lactantius Firmianus in the beginning of the reigne of Constantine the great to whom hee dedicated his bookes of Divine Institutions against the Gentiles Hee lived at Nicodemia and excelled in Elegancy and lustre of Language all the Writers of the Church But hee seemed little to understand the proper Doctrine of the Gospell concerning the Benefits of Christ and of Faith For hee expresly writeth that Christ was therefore sent that by his Word and Example hee might invite us to vertue and suffered onely to be a president of Patience And when in his 5. and 6. booke hee expresly and of purpose handles the point of Christian Justice he onely 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 Philosophicall opinions of God and the Chiefe Good as also his booke of the Workemanship of God in the structure of man may be read with great profit and pleasure The Fathers in the time of the Nicene Councell which was held anno Christi 330. whose Writings are extant Athanasius although in the time of the Councell he were not a Bishop yet was he alwayes a faithfull assistant of Alexander the Bishop of Alexandria whom hee afterward succeeded and deservedly obtaines the first place amongst the Fathers of that time For although hee were exposed to innumerable Calumnies yet with an incredible constancy he frustrated all the endevours of his adversaries and is stiled the Bulwark of Faith in the Ecclesiastical History neither was there any other cause that more whetted the bitter hatred of the Arians against him as saith Theodoret lib. 1. hist than that they perceived the sharpnesse of his wit and industry in confuting of Heretickes in the Nicene Councell His Creed or his explication of the Apostolical Creed is in the Church among other Creeds received There are yet some of his most grave and excellent Treatises extant at Basill set forth heretofore by the Frobenii and Episcopii but more lately at Paris by Nivellius Petrus Nannius an eloquent man being his Interpretour as an oration against Idols of the Incarnation of the Word an Epistle against Heretickes to Epictetus Bishop of Corinth an Exposition of Faith foure Orations against the Arians a double Apology for his flight against the Calumnies of the Arians of divers questions of the Scripture to Antiochus and many others of the same Argument which our Divines usually object against the Neorians and Vbiquitarians The life of S. Anthony the Abbot is father'd on him but there are in it many things fabulous which savour not of the gravity and simplicity of S. Athanasius Most true it is that both S. Athanasius and those ancient Fathers were too fervent in commending the signe of the Crosse and the miracles wrought by that signe and by Martyrs thinking by this meanes to authorize the Evangelicall Doctrine While wee give these cautions touching the blemishes of the Fathers we are not lyable to that censure which the Papists lay upon us derived from the Authority of the same Father who in his first Oration complaines that the Arians accused the Fathers for he speakes not there of all the writings of the Fathers but of the Nicene Creed gathered out of the Scriptures by the Fathers of that Councell to confute the Arians For hee there diligently admonisheth us to try the Spirits which may be easily done by those who are conversant in the Scriptures There are some memorable speeches of Athanasius to be observed 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 tooke their Name from the Bishops but from the Lord in whom they beleeved Neither have wee our appellations from the Apostles but from Christ himselfe They who derive their Faith from any other Originall as heretickes deservedly beare the surnames of their Authors Then against the Vbiquitaries upon that saying Omnia mihi tradita sunt c. All things are given mee Tradita sunt illi omnia ut medico qui sanaret morsum serpentis ut vitae qui vivificaret ut luci illuminanti id est ratione officii Dedit inquit Deus ut quemadmodum per eum facta sunt omnia ita in eo omnia