A new history of ecclesiastical writers containing an account of the authors of the several books of the Old and New Testament, of the lives and writings of the primitive fathers, an abridgement and catalogue of their works ... also a compendious history of the councils, with chronological tables of the whole / written in French by Lewis Ellies du Pin.

St. GREGORY NAZIANZEN.

ST. GREGORY of Nazianzum was born in this City, in the Year 318. [He was born at Arianzum a small Village near Nazianzum, where his Father had an Estate.] His Fa∣ther * 1.1 call'd Gregory had been engag'd amongst some Hereticks, who were call'd Hypsistarians, because they profess'd to worship only the Most High God, and yet they observ'd some Ceremonies of Pagans and Jews. His Wife Nonna converted him, and caused him to be baptiz'd by Leontius Bishop of Caesarea in Cappadocia, about the time that the Council of Nice was Assembled. Soon after he was chosen to be Bishop of Nazianzum, and govern'd that Church for the space of 45 Years. His Son Gregory applied himself to the Study of humane Learning; he begun his Studies in Palaestine, and from thence went to Alexandria, where he studied Rhetorick, and at last to perfect himself, he went to Athens about the End of the Year 344. After he had stay'd there some time with St. Basil, he de∣parted from thence after him to return into his own Country; where he was baptiz'd, and took Care of his Father's Affairs. After this he retir'd with his Friend St. Basil into some Solitary places in Pontus; but he was oblig'd to leave this Retirement to return home to his Father's Assistance. The Old Man being surpriz'd had Sign'd the Constantinopolitan Creed; whereupon the Monks and other Catholicks of his Bishoprick separated from his Communion, and the Division had continued, if St. Gregory the Son had not come to Nazianzum, and restor'd Peace there. In this Journey 'twas, that he was Ordain'd Priest by his Father; and after he had reconcil'd their Minds, he return'd again to his Retirement, out of which, nevertheless, he sometimes came to preach unto the People.

St. Basil being Bishop of Caesarea, Ordain'd him, as we have already said, Bishop of a little City call'd Sasima, but he was quickly disgusted with so tedious a Habitation, and departed from it in great Anger against his Friend. [Dr. Cave says, that he never went to see it.] He return'd to Nazianzum, where he was oblig'd to take Care of that Church in Conjunction with his Father, and to be as it were his Coadjutor; which he did upon Condition, that he should not be his Successor: And therefore his Father being dead, he withdrew from Nazianzum, least he should be detain'd there by Force.

He went to Seleucia, and from thence to Constantinople; where he arrived about the Year 376, and found the City full of Arians, who stirr'd up the whole City into an uproar against him. He entred into the Church of Anastasia, which was the only Church then remaining to the Orthodox; he assum'd the Government, and took Care to Instruct them, and to preserve this little Flock. Being very Eloquent he Converted in a little time a great number of Arians, and encreas'd the number of Catholicks. Peter Bishop of Alexandria understanding this good Success of his Labours, wrote to him very Honourable and Candid Letters, and confirm'd him in the Bishoprick of Constantinople. While things were in this Condition, one Maximus a Cynick Philosopher, attempted to get himself made Bishop of Constantinople; and finding a Priest that joyn'd with him, he gain'd Peter of Alex∣andria who Ordain'd him Bishop of Constantinople; Thither he came afterwards in the Year 379, with some Mariners, accompanied by some Bishops of Egypt, and entred by force into the Church. The Clergy and People having a great Affection for St. Gregory Nazianzen, run into the Church, and drove Maximus out of it, who went to wait upon the Emperour Theodosius; but not being receiv'd favourably by him, he was forc'd to return to Alexandria, where he did all that lay in his Power to Usurp the See of that City. But having no better Success there than at Constantinople, he retired into the West, and presented himself before the Council of Aquileia, where he show'd the Communica∣tory Letters which he had from Peter of Alexandria; and the West being perfectly Govern'd in all Matters relating to the East by the Church of Alexandria, he was kindly receiv'd there, and the Council wrote in his Favour to the Emperour.

In the mean time St. Gregory who lov'd Retirement, bid Adieu to his People, recommending to them, that they should keep the Doctrine of the Trinity, and remember him; but his People being resolv'd not to suffer his Departure, he was forc'd to promise them, that he would continue at Con∣stantinople, till the coming of the Bishops, who were quickly to Assemble there. The Emperour Theodosius having made his publick Entry into Constantinople, in the Month of November, 380, drove away from the Churches Demophilus the Arian Bishop, and order'd St. Gregory to enter into the Great Church. The People urg'd him to take his place in the Episcopal Throne, but he would not do it; and to quiet the Tumult, and the Acclamations of those that were present, he told them wisely, that they must in the first place give thanks to God for the great Happiness that had befallen the Church. After this he continued in the Government of the Church of Constantinople, and was confirm'd in this See by the Authority of the First Council of Constantinople, whereof Meletius was President. But after his Death, the Eastern Bishops, who had hitherto maintain'd St. Gregory, begun to mur∣mur against his Ordination, being dissatisfied with his opposing the Ordination of Flavianus in the room of Meletius. When he heard them speak of it, he propos'd to Resign, which Proposal being receiv'd with greater Easiness than he expected, he was forc'd entirely to resign the Bishoprick of Constantinople. When the Egyptians arriv'd he did it with a great deal of Generosity, tho' he was extremely troubled to quit so dear a Church; for he never spoke of it afterwards but with Grief, and testified a kind of Indignation against those Bishops who forc'd him away from this See. He with-drew immediately to Nazianzum, where he died about the Year 389.

The principal Writings of this Father are his Discourses or Sermons, which are compos'd with great Art and Eloquence. We have 55 of them extant.

The 1st. is an Apologetical Discourse, wherein he gives an Account of his retiring into Pontus im∣mediately after he was Ordain'd Priest, and of his return to Nazianzum. He fled for fear of being made Bishop, and therefore in this Discourse he blames those who would all on a sudden mount up into the Episcopal Throne, and carry on Intrigues to obtain that Dignity. I am asham'd, says he, of those who being no more perfect than others, (nay, I pray God they be not worse) dare with sacrilegious Hands, and a profane Spirit approach the Holy Mysteries, and who endeavour to obtain the Sovereign Dig∣nity of Priesthood, when they are not in a Condition even to come near to Holy Things. They push for∣ward and involve themselves in much trouble, that they may have access to the Holy Table, not consi∣dering it as an Employment that engages them to Vertue, but as a means to live at their own Ease: In so much that they never think of discharging their Office after an unblameable manner, but of exer∣cising such a Dominion as shall be subject to no body. Never did this Ambition reign more in the Church of Jesus Christ than it does at present. I know it will be in vain for us to endeavour to put a stop to it, but I count it a Duty of Piety to testify our detestation and shame of it. Afterwards he describes very Eloquently, the Difficulties and Troubles of the Episcopal Office. He says, That this Office is more troublesome and painful than can be imagin'd; That 'tis a most diffi∣cult thing to govern Souls; That 'tis the greatest and rarest thing in the World, to know how to Command well; That nothing is more dangerous than an Obligation to answer for others; That a Bishop ought not only to be free from Faults, but also to be very Vertuous; That he ought to be still perfecting himself from Day to Day, and that Vertue should be Natural to him, for if it be forced it will not continue long; That the Science of governing Men without Violence and Fear is the Science of Sciences, ars artium scientia scientiarum; That 'tis infinitely more difficult to Cure Souls than to Heal the Diseases of the Body, because the Cure of the Soul depends entirely upon the Will of the Sick; That the Physician of the Body has leave to use Iron and Fire, and the most violent Medicines, for recovering the Health of the Body; but the Love which Sinners have for themselves will not allow these sort of Remedies to be us'd, when their Souls are under Cure; That they shun them; That they are are resolv'd to continue in their Sins, and are ingenious to hinder their Recovery; That they hide their Sins or excuse them, or else impudently defend them; That the Physicians of the Body know by sensible and external Signs, the Diseases which they undertake to Cure; but the Physicians of Souls have invisible and hidden Maladies to heal;

That the End of the Physician for the Body is to restore Health, which puts Men in a Condition to enjoy the Good Things and the Pleasures of this World; but on the contrary the Design of the Spiritual Physician is to withdraw Men's Affections from this World, and fix them upon God; That for this End God was made Man, and suffered so much upon Earth. From all this he con∣cludes, That the Profession of a Spiritual Physician is more difficult than the Practice of an ordinary Physician. He adds also to prove the same thing, the great Diversity of Spiritual Diseases, and the different Dispositions of those who are to be cur'd, who require an infinite number of different Reme∣dies.

Some, says he, will be reform'd by Discourse, and others by Example; Some must be push'd forward and others kept back; Praises are useful to some, but others have need of Rebukes; Some must be Exhorted, and others must be Chid; Some must be Reproved in Secret, and others in Pub∣lick; Some must be severely Punish'd for small Faults, and others must be gently Handled; Some must be Frighted with the fear of the Judgment of the Great Day, and others must be Allur'd with hopes of Mercy: In a word, Great Moderation must always be observed and all Excess avoided. Lastly, He represents the Difficulties of discharging the Duty of Preaching as we ought, which he calls the First and Principal Employment of the Ministers of Jesus Christ.

He says, That all the World undertakes to Preach, and yet 'tis a folly to believe that all those who undertake it are Capable of it; That this Sacred Ministery, requires a sublime Soul, a perfect Knowledge of the Doctrines of the Church, and a very good discerning Faculty. He declaims against those who thrust themselves into this Ministry, before they have meditated long upon the Holy Scripture and studied their Reli∣gion. He proposes as a Pattern to Preachers, the great Apostle St. Paul; he Collects together a great many Passages of Holy Scripture against False Prophets, against Priests that are unworthy of their Function, and against those that abuse the Word of God; he does not forget the Charge which Jesus Christ draws up against the Pharisees; That they were like painted Sepulchres which appear'd out∣wardly very Fair, but inwardly were full of Filthiness; and then he makes this Important Reflection.

This, says he, is what I think upon Day and Night: These are the Thoughts which macerate me, which consume and confound me. I am so far from dreaming of Governing others, that I think of nothing but appeasing the Wrath of God, and purifying my self from my own Faults. One should be pure himself before he undertakes to Purify others; he should be fill'd with Wisdom, be∣fore he attempts to Instruct others; he must have Light that he may be able to Communicate of it to others; he must not be far from God, who would draw others to him; he must be Holy, that he may Sanctify others; he must be Prudent that he may give them Advice. But when shall we be so, will the People say that are always ready to Undertake every thing, who build those Buildings slightly which presently fall down again? When will you place your Lamp upon a Can∣dlestick? When will you improve your Talent? This is what they say who have more Friendship for me than Piety. You ask me when I shall be in a Condition to Guide others: I tell you, That the Oldest Age is not too long a Term to prepare ones self for so Excellent and so Difficult an Em∣ployment; That 'tis better to be slow than forward in this Case; That tho' I have been Conse∣crated to God from my Infancy, tho' I have Meditated from my Youth upon the Law of God, tho' I have been Exercis'd in the Practice of Vertue, yet I acknowledge my self altogether unca∣pable of Governing a Church, chiefly at a time, when the best thing a Man can do is to shun it, that he may escape the Tempest, wherein all the Members of the Church are divided, Charity seems to be wholly extinguish'd, Bishops have but the empty Names of Bishops; all the World publickly Slights them, and some Defame them; there is no Fear of God remaining, but Impu∣dence Reigns every where, and 'tis counted a piece of Piety to treat others as Impious. Our Judges are Enemies to God, Holy Things are trampled under Foot, and the Mysteries are laid open to the Prophane. Strangers and Infidels, who were not permitted to enter into our Churches, do now come even into the Sanctuary. The Gate is opened to Detraction and Calumny, and he that Rails best at his Neighbour, passes for the honestest Man. The Faults of others are observ'd, not to bewail them, or bring a Remedy to them; but, on the contrary, to make such bloody Re∣proaches as increase the Wickedness of those who have committed them. Men are not judg'd Good or Evil by their Vertues or Vices, but by the Friends they have on their side. The same thing is prais'd to Day and blam'd to Morrow, some admire what others detest, and all their Sins are easily pardon'd who are willing to embrace Impiety. This is the height of Iniquity to which we are arriv'd: But 'tis not the People only who are thus disorderly, but the Curse of the Prophet seems to be fulfill'd, The Priest is become like the People.

After this he deplores the Misery of the Ca∣tholicks, who were divided, and contended about useless and trivial Questions. He observes, That one is oblig'd, when the Faith is the Matter under Debate, both to separate from those who teach Im∣piety, and to suffer any thing rather than approve it; but that it is a folly to break the Peace, and stir up troubles about Questions which are not of Faith. At last he returns to his Subject, and having repre∣sented the Dangers which one runs in the Priestly Office, the Difficulty there is of discharging it well, and the terrible Judgments of God upon those that perform it amiss; he concludes, That he had Reason to preferr a Solitary Life, Calm and Free from Cares, to a Life full of Troubles and Dangers. But after he has justified his Retiring, he gives the Reasons why he returned into his own Country. The First is the Affection and Friendship which he had for his Country-men. The Second is the Assisting of his Father and Mother. The Third which he explains by the Comparison of Jonas, is his Fear lest he should resist the Will of God, who seem'd to call him to the Priestly Function. Here he gives Two admirable Rules about the Conduct which Men ought to observe, either for avoid∣ing or accepting of Sacred Orders. He says, We must be afraid of engaging our selves rashly; but then we must also be afraid of refusing the Call of God, and that we may keep the middle between

these two Extremes, we must be of such a Disposition, that we neither seek after Ecclesiastical Dig∣nities, nor ••••fuse them when they are offer'd, if we know our selves Capable. That 'tis Rashness to seek after them, and Disobedience to refuse them; but we must neither Condemn those who shun them for fear, nor those who accept them from a Principle of Obedience; That the Dignity of the Priesthood astonishes some, and others trust to the Assistance of him who calls them; That Abraham obeyed readily; That Mosas refused to obey; That Isaiah immediately obeyed the Command of God who ordered him to Prophesie, but Jeremiah excused himself from doing it by Reason of his Youth.

These Reasons, adds he, Charm me, they bend my Soul, they soften my Heart, I can no longer resist, but I humble my self under the Almighty Hand of God, and accuse my self of Sloth and Negligence: If there was any Fault in it I beg Pardon; I have been Silent, but I shall not al∣ways hold my Peace; I have now retired to consider my self and to indulge a little to my Grief, but I will now praise God in the Assemblies of his People; I will be yours, my Brethren; I will be yours, O Holy Flock; I submit to you, my Father, I offer you the Sacrifice of Obedience; but give me your Blessing guide me by your Prayers, lead me the way by your Judgment; Let us beg of God all the Graces Necessary to Conduct the Flock together in the way of Eternal Salvation.

He wrote this Discourse at his leisure time, about the Year 362.

The 2d. Discourse of St. Gregory Nazianzen, is upon the Nazianzenes neglecting to come to hear him Preach, when upon their Invitation he had left his Solitude to live among them; he complains of their Negligence, and desires them to behave themselves answerably to the Affection that he had for them. St. Gregory preach'd this Sermon immediately after he was Ordain'd Priest in the Year 362.

The 3d. Discourse is against the Emperour Julian, where he employs all the T••rrents of his Elo∣quence. He observes, That this Emperour did in vain endeavour to hinder the Christians from Study∣ing good Learning, and applying themselves to the Liberal Sciences, since this could not hinder them from Confessing the Name of God. He bewails the Unhappiness of those who were overcome by the Persecution of this Emperour; he praises the Providence of God who had destroy'd him. He relates that Gallus and Julian having undertaken each of them to build a Church in honour of the Martyrs, this last could not compass his Design, and that his Structure fell down while it was a-building, which St. Gregory does not fail to attribute to the Vengeance of God, who would not suffer the Mar∣tyrs to be honoured by him who was to make so many himself. He says, That while Julian follow'd the Study of Learning he discover'd what he had in his Mind; That he Disputed eagerly for the Pagan Opinions; That he loved every thing which alienated Men from the Christian Religion, and that he did not conceal his Opinions from those that were inclined to the same Impiety with himself. That after his Brother Gallus was Created Caesar, all Asia was a School of Impiety to him; That he had the most pernicious and dangerous Masters, that he could find out, and that he busied himself in Magick.

St. Gregory declaims against Constantius, and accuses him in a Rhetorical way for leaving the Empire to Julian. But he excuses him afterwards, to whom he gives excessive Praises, by saying, That he was Surpriz'd; That he gave way too much to his own Goodness and Natural Easiness; and that in short, It was not in his Power to hinder Julian from being Emperour, who seized the Govern∣ment against his Will; That he revolted from him, and that Constantius was troubled at his Death; That he had even raised Julian to the Dignity of Caesar. He says, That after Julian had usurp'd the Empire, he perfectly declar'd against Christianity; That he effac'd his Baptism, by impure Blood, and profan'd his Hands by Sacrifices, as if it were to wash and purify them from the unbloody Sacri∣fice of Christians, by which they partake of the Body, the Divinity and Sufferings of Jesus Christ. He relates, That one Day this impious Man while he was Sacrificing, saw a Cross encircling the En∣trails of the Sacrifices; That at another time, having entred into a subterraneous Place to Consult with the Devil, being frighted with the Noise which he heard in the Cave, and the Spectres which he saw, he made the Sign of the Cross without thinking of it; That at this Wonder-working Sign, all the Devils fled and the Noise ceas'd. Then St. Gregory describes the Arts which Julian used against the Christians. He says, That Julian being perswaded that open Persecutions did only encrease the Con∣stancy of Christians, and that the Martyrs did Honour to their Religion, he had recourse to Im∣postures and Tricks; That he allow'd the People to Abuse and use Violence to the Christians, and reserved to himself the ways of moderation to allure and perswade them; That he changed his Court and gain'd the Souldiers over to his side; That he removed Christians from all Offices, that he entic'd some by Hope of Rewards, and seduc'd others; That he sent some of them into Banishment, and in spite of his affected Gentleness he had exercised the greatest Cruelties upon others. He adds, That this Tyrant had a Design to shut out Christians from all Protection of the Law, and to forbid them to make use of it, alledging this for a Reason, That their Law commanded them to bear Injuries patiently, and to render Evil for Good.

St. Gregory answers this Raillery, by saying, That if Christians had a Law which oblig'd them to bear with Evil, yet there was no Law in the World which permitted any to do it. And besides that, there were among Christians Two sorts of Precepts; that some of them do so oblige that it is abso∣lutely necessary to obey them; but there are others which do not oblige, but Christians are free to fulfil or not fulfil them; that all the World cannot arrive at that perfection which consists in the observation of Evangelical Counsels, and that one may be Sav'd, by observing only what is comman∣ded as necessary to be done. In this place he makes a Digression about the Moderation which Christi∣ans observ'd when they were in Power, and this he opposes to the Cruelties which the Pagans have exercis'd. There was a Time, says he to the Pagans, when we had the Authority in our Hands as well

as you; but what have we done to those of your Religion, which comes near to what the Christians have suffer'd from you? Have we taken your Liberty from you? Have we stirr'd up the Fary of the Mobile against you? Have we put Governours in places on purpose to condemn you to Punishment? Have we at∣tempted the Life of any Person? Have we remov'd any Body from the Magistracy, or from their Offi∣ces? In a word, Have we done any of those things to you which you have made us suffer, and which you have threatned against us? I cannot conceive how St. Gregory could reconcile all these things with what he had said before, that Constantius did very ill to suffer Julian to live, and leave the Empire to him, because he was an Enemy to the Christian Religion, and was to Persecute it; and that in this, Constantius made a very ill use of his Gentleness and Goodness. Afterwards he speaks of the Prohi∣bition which Julian had given to Christians, to study humane Learning. It belongs to us, says he, to Discourse, it belongs to us to understand the Greek Tongue, as it belongs to us to Adore the Gods: But as for you, Ignorance and Barbarism is your Portion; and all your Wisdom consists in saying, I believe▪ St. Gregory answers him, that the Pythagoreans who had no other Reason to give for what they Affirm'd, but the Authority of their Master, would not have jested in that manner, upon what the Christians answer when they are askt about their Doctrine, This is what I believe; that this only signifies, that 'tis not lawful to doubt of what is written by Persons Divinely inspir'd, and that their Authority is of greater force than all the Reasons and Arguments of the World; but that it does not follow from thence, that Eloquence, Terms of Art, and Skill in Languages, belong only to those who Profess to acknowledge many Gods:

For, says he, if this be so, either the Greek Tongue is confin'd to the Re∣ligion, or to the Nation: It cannot be said, that 'tis confin'd to the Pagan Religion; For, Where is that Commanded? Who are the Priests that have enjoyn'd us to study humane Learning as an Acti∣on of Religion? Neither can it be said, that 'tis confin'd to the Nations that profess to Adore false Gods: For it will not follow, because the Greek Tongue has been us'd among those that profess the Pagan Religion, that therefore it is so confin'd to them who profess that Religion, that others can∣not make use of it. This is as if one should say, that working in Gold cannot be exercis'd but by Painters, because there were some Painters that were Goldsmiths likewise: He concludes, that Languages cannot be confin'd to a Profession, nor an Art, nor a Religion, but that they are common to all those that can make use of them.

He adds several Curiofities about the Invention of Letters and Sciences, about the Origin of Sacrifices, about Pagan Ceremonies, and the infamous Actions which the Poets attributed to their false Gods. He occasionally answers, an Excuse which the Pagans make to cover the Folly of their Poets, alledging, that they invented what they said concerning their Divi∣nities to please the People, but that under these Veils there was a secret Sence and hidden Mystery. St. Gregory confesses, that there may be in Religion hidden Mysteries, and such Discourses as all the World does not understand; and he acknowledges, that there are some of this nature among Christians; but then he maintains, that the Veils, Representations, the Appearances, and the Figures which conceal these Mysteries and Truths, ought to have the Character of Honesty and not of Infamy: That otherwise this was to do like one that would conduct a Man to a fine City through a Bog, or that would bring a Man into Harbour, by leading him over the Rocks: And besides, that there was no Example produ∣ced by the Poets which excited to Vertue, but on the contrary, they inclin'd all Men to Vice, whereas the Christian Religion teaches nothing but Vertue and Perfection.

The 4th. Oration is also an Invective against Julian. There St. Gregory represents the visible Judg∣ments which God had made use of to punish his Impiety, as well as the sensible manner of protecting his Church, and defeating the Designs of this impious Man. He relates first, that when Julian would have had the Jews rebuild the Temple of Jerusalem, there arose such a Storm as drove away those that undertook the Work, and that having retir'd into a neighbouring Temple, there came forth a Fire which consum'd them. He adds, that there appear'd a Sign of the Cross in the Heavens, which was a Mark of the Victory which Jesus Christ had gotten over these Impious Men; and that all those who saw it, or spoke of it, found their Clothes mark'd with this Sign. He says, that this Miracle, was so publick, that many who saw it embrac'd immediately the Christian Religion, and were Baptiz'd.

But if the Power of God appear'd in this Miracle, his Vengeance clearly appeared in the miserable Death of Julian. Before he departed to march against the Persians, he made a Vow, That if he re∣turn'd Conqueror, he would reduce all Christians under the Power of the Devil: But God who con∣founds the Designs of the Wicked, did not suffer him to return from this Journey. For being unseason∣ably engag'd, he found himself incompass'd with the Army of his Enemies, and having mounted up into a high place to discover it, he receiv'd a Stroke of which he died. St. Gregory says, that some repor∣ted that he was pierc'd thorow by a Dart from his Enemies, and others, that it was done by one of his own Souldiers, or that one of his own People thrust him thorough with a Sword. He observes, that at his Death he would have it believ'd that he was become a God, and that he Order'd his most faithful Friends to throw his Body into the River, to make it believ'd that he was rank'd among the Gods; but this was not put in execution. St. Gregory afterwards makes a Comparison between the Funeral Pomp of Constantius and Julian; wherein he observes that the Funeral of Constantius was ac∣companied with the Ceremonies of the Church, with the Publick Prayers sung in the Night time, with Wax-lights and the other Honours which Christians were wont to pay unto the Dead. He ex∣cuses this Emperour, as to the Suspicion of Arianism, and throws all the Fault upon the Great Officers of his Court. He affirms also, that after his Death, Angelical Voices were heard to celebrate his Prai∣ses. He describes the Manners, the Temper, and the Vices of Julian. He says, that he always had a bad Opinion of him; he makes a very disadvantageous Representation of him; he admires the Pro∣vidence of God, who reliev'd his Church, heard her Prayers, and confounded the Designs of the Pa∣gans;

yet he deplores their Mis••••y; he exhorts Christians who enjoy Repose at present, to remember the time of their Affliction, and to consider it as a Warning from God, that they should sin no more. Upon this Occasion he descends to Morality, and exhorts the Christians to whom he speaks, to Cele∣brate the Festivals after a Christian manner, and to bear Injuries patiently. About the End of this Discourse he returns to his Subject, and Invective against Julian. These Discourses were written some Years after the Death of Julian; and they contain more Strokes of Eloq••••••••e than Principles of Theology and Morality.

The 5th. Discourse is an Apology address'd to his Father upon his Retirement. He confesses, that he had retir'd for love of a solitary Life, but that the Friendship he had for his Father, and the Respect he ow'd to his old Age, had oblig'd him 〈◊〉〈◊〉. He says, that his Father call'd him back, that he might assist him in the Government of his Diocess, and for that end had given him the Unction of Holy Orders. This Discourse was in the Year 362.

The 6th. Discourse was spoken before St. Gregory Nyssen, who was come to see St. Gregory Nazi∣anzen, sometime after he was ordain'd Bishop of Sasima. He complains in the beginning of this Dis∣course, that St. Basil had in a manner violated the Laws of Friendship, by obliging him to accept of this new Bishoprick. About the end, he exhorts those that heard him, to purify themselves from their Sins, and to subdue their Passions, in imitation of the holy Martyrs whose Festival they Celebra∣ted. He says, that the best way of Solemnizing their Festivals, and the greatest Honour they could do them, was to live Regularly and Holily. He declaims against the Excesses, and Business that was done at the Assemblies on these Festivals. He praises the Martyrs, and gives them the Title of Media∣tors. He concludes with praying to God, to perfect the great Flocks, and preserve the little ones, and to comfort him by his Grace, and guide him by his Illumination, and assist him in feeding the Flock of Jesus Christ. 'Tis plain, that this Discourse was spoken by St. Gregory in the Year 371, at a solemn Festival of some Martyrs, after St. Basil had Ordain'd him Bishop of Sasima in the Year 371.

The following Discourse which was spoken before St. Gregory the Father and St. Basil, was also at the same time, and upon the same Subject. He declares with what Difficulty he had accepted the Bishoprick of Sasima, and prays them to assist him with their Prayers and Advices in the Govern∣ment of his Diocess.

In the 8th. Homily, he directs his Discourse to the People of Nazianzum, about his Father's choo∣sing him to be his Coadjutor. In it he represents the Obligation that lies upon one to do Service to the Church, when he is capable of doing it; and repeats again the Rule which he had propos'd in his first Discourse, That we ought not to seek after Offices, but neither should we refuse them, when we are call'd to them, and they do not exceed our Abilities. He adds, that he intended now to join with his Father, to take care of the Church of Nazianzum, but that he would by no means be oblig'd to succeed him, and that no body could ever force him to it. That those who Command must do it voluntarily, as those who Obey must Obey willingly, ut volentes volentibus praesint; which is most necessary, says he, amongst the Clergy, where we do not use Dominion but Instruction. Volentium enim non coactorum, pietatis sacramentum est. This Discourse was in the Year 372.

In the 9th. Discourse which was at the same time, he speaks to the People of Nazianzum, in the presence of a Magistrate, who took care to make an Assessment of the Taxes. In it, he first gives the Reason of his Silence, and then exhorts Christians to withdraw their Affections from the Things of this World, and to labour only for Eternity, by purifying themselves with good Works. He recom∣mends to Pastors to take care of their Sheep. And to the Faithful, to submit themselves to their Pa∣stors. He admonishes the Men of Learning, not to trust to their Knowledge and Eloquence, not to affect Knowledge more than is necessary, not to grasp at all Learning, but only so much as may serve them for teaching Truth and Righteousness.

After this, he addresses himself to the Judge, and tells him; That we must render to Caesar the Things that are Caesar's, and to God, the Things that are God's; that's to say, that we must render to Caesar the Tribute that belongs to him; and to his Ministers, the Rewards which the Law has appointed them; and that more than that does not belong to them. He prays him in particular, to treat his People with Gentleness and Humanity in the Assessment which he was to make. He makes a pleasant Ob∣servation, that Jesus Christ came into the World at a time when a Tax was made, or an Assessment of all the Inhabitants of the Earth, to shew that God is always present at those Actions; that he was made Man, and did himself pay Tribute to comfort those that are in Bondage, and to teach them to bear it patiently: But withal, that by thus abasing himself, he taught the Kings and Potentates of the Earth, to treat those that are subject to them with Mildness and Moderation: That Servitude it self was a Burden heavy enough, which should not be encreas'd by Rigour; that Tribute was an effect of the first Man's Sin, because War which occasion'd Tribute, was a Consequence of the first Sin, and a just punishment of God; but that it ought not to be augmented by over-charging and ill using the Miserable. He adds, that God makes in the other Life a Book, or, if it be lawful to use the Term, a Roll, wherein all Men are set down, without any distinction of their State and Condition: That there Men shall be treated after the same manner, as they have treated others, and that if the Judge to whom he Addresses his Speech, would be favourably treated there, he must treat his People favour∣ably and civilly. After he has spoken to him with this freedom, he bestows many Commendations upon him; and prays him to exempt the Poor, the Clergy and the Monks. These Men, says he of the last, who are no ways allied to this Earth, who have nothing but their Bodies, and do not so much as possess that entirely, who have nothing for Caesar and have all for God, that's to say, who can give no∣thing but Prayers, Hymns, Watchings and Tears, of which seizure cannot be made: These Men, I say,

who are dead to this World that they may live to Jesus Christ, who have Crucified their Flesh with Jesus Christ, and even parted, as one may say, their Soul from their Body. This is an excellent Description of the ancient Monks, which gives us a great Idea of their Poverty and how much they were disengaged from the World.

The 10th. Discourse of Gregory Nazianzen is a Funeral Oration upon his Brother Caesarius, wherein he relates his principal Actions, and makes a Panegyrick upon them. In it he commends him, and comforts his Father and Mother. He observes, that the same Ceremony is renew'd every Year for the Dead. Towards the end, he Discourses of the State of the Souls of the Just, from the time of their Death until the Day of Judgment. He says, that he was inform'd by the Discourses of the Learn'd, that holy Souls which are acceptable to God, being deliver'd from the Bands of this Body, feel an ineffable Joy and Pleasure by considering the Blessedness which they are one Day to re∣ceive; that they go directly to God, and that they know already, as it were in an Image and Re∣presentation, the Happiness they shall receive after the Resurrection of the Body. He adds, that he had often seen in a Dream his Brother all over Glorious: Whether it was, says he, that the Imagina∣tion represented him thus, or that this Apparition was real. He concludes with a Moral Discourse, where∣in he shews, that we ought to be so far from Mourning for the Dead, that we ought rather to mourn for our selves, and sigh, because we continue so long upon Earth. He wrote this Discourse sometime after the death of his Brother, which happen'd in 368.

The 11th. Discourse is a Panegyrick upon his Sister St. Gorgonia, who died sometime after her Bro∣ther. In it he has given an excellent Description of her Vertues, of her prudence and Widom in the Government of her Family; of her Humility, her Zeal, her Charity to the Poor; of her Care for Adorning Churches, her Mortifications, her Diligence in Prayer, her submission to the Will of God, her Constancy in her Sickness, and her manner of Dying which was worthy of a Christian. He ob∣serves, that she was Baptiz'd a little before she died; but that she had led so holy a Life, that Baptism did not conferr any Grace upon her, but was only the Seal of those Graces which she had receiv'd. Yet we must not believe that she was not Baptiz'd till her last Sickness; for St. Gregory says, that in a former Sickness, when she saw that the Remedies which were us'd, gave her no relief, she went into the Church, and there having pray'd near the Altar, she mingled with her Tears (what she had referv'd of the Antitypes of the precious Body and Blood of Jesus Christ) and that she was cur'd immediate∣ly. This Action, which St. Gregory calls a pious piece of Impudence, shews that she was baptiz'd some time before her last Sickness. Towards the end of this Panegyrick, he describes the happy State of just Souls which are departed out of this Life; he makes no doubt but they enjoy the Company of Angels, and a most perfect Knowledge of the Three Persons of the Holy Trinity. This Discourse was spoken about 370.

The following Discourse is about the Reconciliation of the Monks of Nazianzum with his Father, which was made, as we have said, about the Year 363. He congratulatts their Reunion, and proves the usefulness and necessity of Peace. See how he describes the Habit of Monks, and the Austerity of their Life.

All that I have seen, says he to them, brings to my Remembrance upon the account of this Fraternal Division, your Watchings, your Fastings, your Prayers, your Tears, your Knees har∣den'd with bearing the weight of your Bodies, your beating of your Breasts, your deep Sighs, your Tears shed in singing forth continually the Praises of God, your Hair cut short and neglected, your naked Feet, your Habits which have nothing of pride, your Girdle which adorns without being an Ornament, your short Cloaks button'd back, that bold Gate, that modest Eye, that pleasant Smile, that calm Discourse, that Silence which is more instructive than all Discourse, those regular Austerities, those Riches in Poverty, that Glory under Contempt.

The 13th. Discourse is also about the Benefits of Peace. In this as well as the preceding Discourse, he makes some Digressions about the Faith of the Church against Hereticks, and he concludes this with a Prayer for their Conversion.

The 14th. is upon the same Subject, where he speaks against the Errour of Apollinarius.

The 15th. was preach'd after a great Hail which fell in Pontus in the Year 372, which wholly ruin'd the Country. In it he exhorts the People of Nazianzum, to acknowledge that this Judgment was a just Punishment of their Sins; that they ought to consider God as full of Mercy, when they compare it with the Vengeance which God will inflict upon the Reprobate in the other World. He sets down in particular, some of those Sins which God has punish'd by this Scourge, as the oppression of the Poor, whose Goods were seized upon either by Fraud or Violence, the Usury whereby they had enrich'd them∣selves and robb'd the Poor, their forgetfulness of God, their rigour towards the Poor, the Contempt which they had shown of the Exhortations of their Preachers, their vain Confidence in Riches, the Covetousness of the Rich which inclines them to keep up their Corn in their Granaries, that they may sell it dear in a time of Scarcity, their sumptuous Apparel and Houshold-Furniture. He exhorts them all to implore the Mercy of God towards them, by their publick Prayers, their Fasting, their Pe∣nance, and their giving of Alms. He ends this Discourse with praying his Father to appease the Wrath of God by his Prayers, and to beg of him Food for the Body, after he has pray'd for the Food of the Soul.

The 16th. Discourse of St. Gregory Nazianzen, is a famous Oration of the Love of the Poor and of Poverty. He wrote it particularly in favour of the Poor in the Hospital which St. Basil had built in Caesarea, and he spoke it at some solemn Festival about the Year 363. He shews in this Discourse that the Love of the Poor and Poverty is a most excellent Vertue: After this he describes in a most pa∣thetical manner the miserable State of the Poor and Sick: He proposes very pressing Motives with a great deal of Eloquence, for touching the Heart of the Rich, and inclining them to assist the Poor and Sick; and he urges with much clearness and strength, the most convincing Reasons for perswading

them that they are oblig'd to it. He concludes with saying, that Alms-giving is not only a Duty of Piety, but o•• Necessity; that it is not only a Counsel, but also a Precept.

The 17th. Discourse is about some Differences that happen'd at Nazianzum, between the People and the Governour. St. Gregory appeases the People in the first part of this Discourse, and exhorts them to submit without fear to the Orders of the Governour; and in the second part, he speaks to the Go∣vernour with a wonderful Frankness to incline him to Mildness and Clemency. He tells him, that he should not take it ill, that he spoke to him with freedom; that the Law of God subjects him to the Commandment of his Bishop.

For, says he, the Church has an Authority of her own, which is far Greater and more Excellent than that of Princes, unless you will subject the Spirit to the Flesh, and Heaven to Earth. He adds, that he did not doubt but he would take in good part the Liberty wherewith he spoke, since he was one of the Sheep of his Flock. I will not therefore, says he, make a long Discourse. You Command by Jesus Christ; 'tis by him that you exercise your Authority; 'tis he who has given you the Sword that you carry; but he has not given you so much Power for any other end, but to terrify the Wicked and threaten them with Punishments. Take care then that you preserve this Trust with purity: You are the Image of God, but so are all Men in some Sence. They are all your Brethren, have compassion on them, imitate the Mercy of God, join Mildness with Ter∣ror, temper your Threatnings by giving some hopes; many times Men compass their Designs better by Gentleness than by Violence.

He uses many other Arguments of this nature, to mollify the Wrath of this Governour, whose Threatnings had frightned the People of Nazianzum. At last, he says, that if these Reasons did not move, but still he should want some more powerful Motive, that he would take the boldness to offer him Jesus Christ, and those Mysteries of Salvation which he com∣municated with the same Mouth with which he now desired this favour: In short, he conjures him to grant this Favour to the Church of Jesus Christ, and to consider, that God will treat him after the same manner, as he shall treat those who are subject to his Dominion. This Discourse is a Master-piece of Eloquence, which seems to have been recited in the Year 372.

The 18th. Sermon is the Panegyrick of St. Cyprian the Martyr. There are in this Panegy∣rick some things that relate to the Life of St. Cyprian Bishop of Carthage, as what concern'd his Studies, his Learning, his Accomplishments, his Banishment and his Death: But there are other Circumstances which cannot agree to him, as when he observes, that he of whom he speaks was a Se∣nator, who made Love to a Christian Lady of Quality, call'd Justina; that he would have made use of Magick to corrupt her; but this Lady having recourse to Jesus Christ, and the Virgin Mary, to be deliver'd from this Persecution, the Devil entred into the Body of St. Cyprian, who was not dispos∣sess'd till his Conversion. 'Tis certain that this Accident, and some others which St. Gregory Nazian∣zen relates in this Discourse, happen'd not to the Bishop of Carthage: And yet he does expresly de∣clare, that he of whom he speaks was Bishop of that City. It must therefore be owned, that St. Gre∣gory compos'd this Panegyrick out of some false Memoires, wherein these Circumstances were added to adorn the Life of this Holy Martyr by a pleasant Story: Howsoever, St. Gregory greatly values this History, and bestows many Praises upon the holy Martyr, whom he designs to commend. He says, that his Ashes wrought abundance of Miracles, and he exhorts his Hearers to honour this Saint by their Vertues and their good Works. He concludes with a Prayer, which he addresses to him, wherein he desires his Assistance and Protection for governing his Flock, and conducting those of whom he had the Charge. This Discourse seems to have been written when St. Gregory was Coadjutor to his Father, that is to say, about the Year 372.

The 19th. Discourse of St. Gregory Nazianzen, is a Funeral Oration upon his Father, which he spoke in the presence of his Mother and St. Basil. He addresses his Speech to St. Basil after this man∣ner:

You cannot be come to Nazianzum but for Three Reasons; To see us, to Visit the Flock, and to provide a Pastor for it. You will satisfie the first by your good Offices in comforting us with a Funeral Oration, wherein you may celebrate the Vertues of my Father, and at the same time shew us, that we must despise this Mortal Life, and look upon Death as an assured Harbour, which shelters us from the Storms and Tempests of this Mortal Life. Thus you may comfort us: But how will you comfort this Flock? You may do it, First, by promising that you will take upon you the care of Governing it: Secondly, by showing that we are not abandon'd by this good Pa∣stor, and by perswading us that he is with us, that he is here present, that he still watches over his Flock, that he takes care of it, protects and defends it. For I do not doubt (they are his own words) but he being now much nearer to God, does a great deal more for his Flock by his Intercession, than he did upon Earth by his Teaching.

After this he gives an Account of his Father's Life, and makes a Panegyrick upon his Vertues: Neither does he forget those of his Mother Nonna, whom he comforts towards the end of his Discourse, by letting her see that she ought not to value this Life, nor fear Death, and by promising to assist her all the rest of her Days. It seems that all St. Gregory's Brethren were dead, and that he was left alone. There are many remarkable things in this Oration of St. Gre∣gory, but chiefly what he says of his Father's Celebrating the Eucharist tho' he were sick; and that one day when he was in his Bed, he consecrated the Elements which were upon the Altar before the Peo∣ple, repeating as little of the Prayers as he could; and that having pronounc'd the Words of the Consecration of the Eucharist, and given the People the Blessing, he lay down upon his Bed again. What he says of Elections, is also of great consequence to Ecclesiastical Discipline. He declares, that his particular Advice was, that for avoiding Contests and Canvassings, the Elections should be re∣serv'd to the principal part of the People, that is, to the Clergy, or at least that they should have the better share in them. We must not forget the Description which he has given of that Magnificent Church, which his Father built at Nazianzum. This Panegyrick was in the Year 373.

Tho' St. Gregory discharged very well the Offices of Natural Affection, by making Funeral Orations upon his Brother, his Sister and his Father; yet one may say, That he excell'd himself in discharging the Offices of Friendship, by his Funeral Oration upon his Friend St. Basil, which is the 20th. of his Discourses. There he describes the Life, the Labours, and different Employments of this Saint exactly: He praises his Piety, his Faith and his Vertues, and forgets nothing of all that could be said to his Advantage. It may be observed in all the other Funeral Orations, That the Church in the time of St. Gregory Nazianzen believed, that the Martyrs and Saints enjoy'd already Eternal Happiness, and the Vision of God; that they took Care of Men upon Earth, that they Interceded for them, and that it was very profitable to * 1.2 Pray to them for the obtaining of Spiritual and Temporal Fa∣vours. St. Gregory could not have spoken this Funeral Oration until after his Return from Constantinople in 381.

The Panegyrick upon St. Athanasius was spoken at Constantinople. There he relates with much Exactness and Eloquence the principal Actions of St. Athanasius, and excites our Admiration of his Doctrine, his Constancy, his Firmness, his Zeal for Religion, his Love of Peace, and his other Ver∣tues. This Disccurse is the 21st. The precise time when it was spoken is not known; but 'tis cer∣tain that it was at Constantinople, which he designs clearly enough, when he says, That he was in a City very much corrupted, where there were Arches and Theatres.

The Discourse in praise of the Maccabees, follows after the Panegyrick of St. Athanasius. He observes at the beginning of this Discourse, That tho' many did not honour the Maccabees as Saints, because they lived not since the coming of Christ; yet they are worthy of the same honour with the Martyrs who suffered after Christ; nay, and their Actions are more admirable.

For, says he, if they suffered Martyrdom before Christ's coming, What would they not have done, if they had come after him, and had had the Death of Christ for an Example? He adds, That no Man before the coming of Christ, was accomplish'd with all Vertues, without having Faith in Jesus Christ.

He describes afterwards the Martyrdom of the Seven Brethren, and the Constancy of their Mother, and extols those Actions with the most beautiful Strokes of Eloquence: Then he sends the Reader to the Book which Josephus wrote upon this Subject. The time is not known when this Panegyrick was recited.

The 23d. Discourse which bears at present the Title of a Discourse in the praise of Hero the Philo∣sopher, or barely of a Philosopher, was according to St. Jerom's Testimony, a Panegyrick upon Maximus the Philosopher, compos'd by St. Gregory before he had any Difference with him. We have seen that St. Basil also commended this Philosopher in the Letters which he wrote to him. St. Gregory in this Panegyrick represents the Idea and Pattern of a Christian Philosopher: There he praises a Solitary Life, and yet preferrs Labour and Business before unprofitable Study. He observes, That the Church was become more Illustrious by Persecutions: He describes the Miseries which it suffered under the Emperours, Constantius, Julian and Valens. He describes the horrible Tragedy that was acted in the Church of Alexandria, when Lucius Invaded it, to force away Peter of Alexandria the Successor of St. Athanasius, very particularly. He says, That his Philosopher was then torn with Scourges and sent into Banishment. Towards the End he explains the Faith of the Church about the Mystery of the Trinity. This Oration must have been spoken or written at Constantinople in the Year 378.

The 24th. Discourse is address'd to the Egyptians who were come to Constantinople. St. Gregory Nazianzen praises the Piety of the Faithful of Alexandria, testifies a great deal of Respect for the Memory of St. Athanasius, a great Esteem for his Successor Peter who then possessed the See of Alex∣andria, and a great Love for the People of Alexandria, whom he makes no scruple to call his People. He declares, That he would willingly be united in Communion with the Christians of Alexandria, and because they made some Difficulty of joyning with him, he expounds to them his Doctrine con∣cerning the Mystery of the most Holy Trinity, and insists chiefly upon proving the Divinity of the Holy Spirit. This Discourse was spoken in the Year 379, before Maximus was Ordained Bishop of Constantinople by the Egyptians.

The 25th. Discourse is against the Arians: He begins it with declaring, That they ought not to Glory in their Multitude, nor despise his little Flock, because it preserved and maintained the Purity of the Faith. He represents in the following Discourse the Troubles and Confusions which the Arian Heresy produced, and charges them with all the Outrages and Cruelties, which they had exercised against the Catholicks. He shows, That neither the Magnificence, nor Grandeur, nor Riches, nor Power of the Arians render'd their Cause more acceptable in the sight of God. He vindicates him∣self from the Reproaches thrown upon him of coming to Constantinople to make Disturbances: He says, That he did not come thither of his own accord as those who now run after the Promotions

of the Church; That he was call'd to the place; That be only followed the Guid•…•… of the Holy Spirit; and that after he 〈◊〉〈◊〉 to Constantinople, 〈◊〉〈◊〉 did not 〈◊〉〈◊〉 those who were •…•…bly Cove∣tous; That 〈◊〉〈◊〉 had commenc'd no Law-suit against the Arians neither for their Ch•…•…, nor for the Ecclesiastical Revenues, tho' they were 〈◊〉〈◊〉 possess'd both of the one and the other; That he had Persecuted no Body; That ••e had Suffered pa•…•…tly all manner of Injuries and 〈◊〉〈◊〉 Treatment. After he has shown these things, he makes an Elegant Comparison between the Arians and the Ca∣tholicks of Constantinople.

They have, says he, the Temples, but we have the God that dwells in them, and we our selves are the Temples; They have the People for them, we have the Angels for us; They have for their Portion Assurance and Rashness, we have the Faith on our side; They have Thre•…•…, we have Prayers; They Persecute, and we Suffer; They have Gold and Silver, and we are in possession of the Holy Doctrine: But our Flock is little? Yes, but it does not go to throw it self upon Precipices; our Sheep fold is narrow, but it is well guarded against Wolves; it does not 〈◊〉〈◊〉 open to Robbers, and Strangers cannot enter into it. This-little Flock which will every Day grow greater by the Grace of God, gives me no Cause to fear. I see it, I count it easily; I know my Sheep, and they know me; they hear my Voice, they answer me; I call them and they follow me, and they will not follow Strangers, they will not follow Valentinus, Montanus, Manes, Donatus, Sabellius, Arius, Photinus; and they continue stedfast in the Faith of the Tri∣nity, in whose Name they were baptiz'd.

This Discourse was spoken by St. Gregory, some time after he was come to Constantinople.

In the 26th. Discourse, he exhorts those of his Party to observe Moderation in their Disputes with Hereticks. He there lays down a great many very Wise and useful Maxims. He observes, That Peace is the greatest Good that can be enjoy'd; That Schisms and Heresies have been raised up by Men of great Wit, but turbulent and designing; That those Men, are the Cause of Wars, Seditions, and other Mischiefs, both to the Ecclesiastical and Civil Society; That we ought neither to be too hot, nor too remiss in the Defence of the Faith; That upon the whole Matter, the Order established in the Church between the Pastors and their Sheep, between the Clergy and the Laity, must be inviolably observed; That 'tis often much better to be silent than to speak of Mysteries, because it is very Difficult to comprehend and explain them; and that 'tis very rare to find Ears fit to hear them, and Minds capable of bearing them; That when we are obliged to speak, we should do it with much Humility and Modesty; That the common People should content themselves with believing, and leave Disputes to the Learned; That Faith and Religion are for the Ignorant as well as for the Learned, and for the Poor as well as the Rich; That the Learned themselves ought to shun useless Questions and Disputes; That among the Hebrews, it was not allow'd to all the Jews indifferently to Discourse of the Law, but they chose such to do it as were judg'd Capable of it; That some Men had one Gift, some another; in short, That those who take upon them to Dispute and Teach others, being push'd on by a Zeal for the Faith, should not condemn those who by a reasonable Precaution and wholesome Fear are hindred from adventuring to do the like. He concludes all these Refle∣ctions in these Words:

If you will all obey me, as well Young as Old, as well Clergy as Laity, as well Monks as those that are barely the Faithful, you will give over this vain Ostentation of showing your Knowledge by Disputes, and you will rather take Care to draw near to God by an up∣right and prudent Conversation, by the Purity of your Manners, by your edifying Discourses, that so at last you may obtain Eternal Life.

'Tis not necessary here to observe, that this Discourse was spoken at Constantinople.

In the 27th. Discourse St. Gregory vindicates himself against those who accused him of Ambition. In his Exordium, he enquires after the Reasons, why the People of Constantinople were entic'd and as it were charm'd by his Preaching. He says, That it could not be his Learning which allur'd them, for they were satisfied that he had but little of it; That it could not be the Doctrine which he taught them, since he was not the First who had preach'd it to them, neither had he preached any thing to them which they had not learn'd formerly from St. Alexander their Bishop:

That neither can they say, That he had gained them by Artificial and Flattering Discourses, as for the most part, says he, they do now a-Days who are of the Priestly Function, who have made an Art of Preach∣ing the Word of God, who have brought the Arts of the Bar into the Church, and the Ornaments of the Theatre into the Chair of Truth. You know, adds he, and God is my Witness, That we are so great Strangers to this Fault, that they rather accuse me of Rusticity, and of not knowing the World, than of being a Flatterer, and seeking to please Men, since I sometimes Reprove too se∣verely even those who are most Affectionate to me, when they do any thing that I think not reasonable. You know how I mourn'd, how I cry'd, when ye plac'd me against my Will upon the Throne, violating the Laws of the Church for the Love that you show'd me. I used so great Freedom with those who appeared most zealous for me, that they withdrew in Anger, and changed their ancient Friendship all of the sudden into hatred against me. Why then have you so great a Passion for me, but only, First, Because you chose me your selves, and called me to your Assistance; and Secondly, Because you have acknowledged, that I was neither Ambitious, nor Fierce, nor Passionate, nor Proud, nor given to Flattery; and Thirdly, Because you have seen how I have suffered for you all, both from those that openly attack'd me, and from those that so cruelly laid secret S•…•…s for me.

After this he vindicates himself from the Charge which his Enemies drew up against him upon the account of his Eloquence. He says, That 'tis Envy which makes them speak thus. He justifies himself also from the Ambition whereof he was accus'd; and shows, That he did not ambitiously aspire after the See of Constantinople; That he had met with nothing there but Labour and Fatigue; That if he had been free to choose, he should have preferr'd

his Solitude before so painful an Employment; That he was not engaged in it for any other Reason but only to assist the Church of Constantinople which was then without an Orthodox Bishop; That he would not trouble himself, tho' Men should Censure him for having other Motives than really he had; That God knows what his true Intention was; That he never sought to please Men but God only; That he lov'd Goodness for Goodness sake, without any prospect of worldly Interest. At last, He addresses his Speech to all Estates of Men, and makes this brave Remonstrance to them:

You Kings of the Earth have a respect for your Crown; consider the Excellency of Power which is entrusted with you: All the World is subject to your Empire, but the Heavenly things are above you; 'tis God only who governs them: Be you as Gods with respect to your Subjects, make your Empire to consist in this, and not in Gold, in Silver, and in Arms. You Great Men of the Age, who possess the most considerable Offices in the State, be not lifted up because of your Power, look not upon things Temporal as if they were Eternal: Be you Faithful to the Emperours, but above all things be Faithful to God. You that are Persons of Quality make your Manners answerable to your Nobility. You Wise Men, you Philosophers, you Orators, How can you pretend to Wisdom and Eloquence, if you do not Adore him who is the Author and Fountain both of the one and the other? You that love Riches, hearken to the Prophet, who Admonishes you not to trust to the abundance of your Riches; know that you rely upon a frail thing. You that spend your time in Diversions, mortify your selves by refraining from some things, assist your Sick Brother with that which you have too much of. In short, All you that are Citizens of this Second City of the World, which hardly yields to the First, Govern your selves after such a manner, that you may be the First in Vertue, and not in Debauchery and Licentiousness.

This Discourse was spoken some time after Theodosius and the People had forc'd St. Gregory Nazianzen to ascend the Episcopal Throne of Constantinople, at the End of the Year 380.

The following Discourse was spoken, after Maximus had enveavour'd to render himself Master of the Episcopal See of Constantinople. St. Gregory had retir'd for some time into the Country to refresh himself: When he return'd, being certainly inform'd of all that was done against him in his Ab∣sence, he made a Discourse to his People against this Philosopher: And First, in the Exordium of his Discourse, he declar'd the Joy he had upon his Return to his Flock, from which he had been separated, and then he falls very severely upon Maximus, and shews, that he was unworthy of the Episcopal Throne which he aspir'd to: Afterwards he draws a Portraiture of a True Philosopher to set it against that which he had made of Maximus, and describes the several Offices of all Conditions. He returns to his Subject again, by saying, That he fear'd not his Enemies in the least:

For what will they do to me, says he? How will they provoke me? They say that I am Ignorant: I know no other Wisdom but the Fear of God and the keeping of his Commandments. They blame me for Poverty; alas, would to God, that I could even part with that little which I possess. They force me away from my Bishoprick; but did I ever think it a Happiness to be a Bishop? They will take from me one of the Chief Sees and one of the principal Churches in the World. But is it not at this time a piece of Prudence to shun great Dignities, since upon their Account all Churches are embroil'd and overthrown, and upon their Account the whole Earth is divided? Alas, Would to God, adds he, that there were no places of Dignity in the Church, no Precedencies, no Tyrannical Prerogatives, and that none would distinguish us but by our Vertue. But at present, what Mischiefs do the Disputes about Prerogatives and Place, bring upon the Church! How many People are destroy'd for these Contests? I speak not only of the Laity but even of the Bishops. What more will they do unto me? They will hinder me from approaching to the Altars: But I know another Altar, whereof this is but a Figure which can neither be demolish'd nor broken. Will they drive me away from my House? Will they hinder me from diverting my self? Will they alieniate my Friends from me? I have no other House but that which the Piety of another Shuna∣mite offer'd me. As to what concerns Pleasures, all the Evil that I wish to those that design Evil to me, is, That they may enjoy no other Pleasures than what I take. As for my Friends, I have some that will not forsake me, even tho' they should be ill intreated upon my Account. There are others whose Pride I have endur'd for a long time. Peter has deny'd me, and it may be has not yet bewail'd his Fault.

He concludes with deploring the Misery of his Church.

The 29th. Sermon begins with a Declamation against those who thrust themselves into places of Go∣verning the People, and Preaching the Word of God without being capable. Afterwards he explains the Mystery of the most Holy Trinity very exactly. Above all things he recommends to them that Christians should hold to the Simplicity of Faith, without endeavouring to fathom and comprehend its Mysteries. This Sermon was preach'd at Constantinople.

The 30th. Sermon is about the Election of Eulalius Bishop of Doaza. This Discourse is short and contains nothing Remarkable. It was spoken about the Year 372.

In the 31st. Discourse having spoken of the Mystery of the Incarnation, he explains the Answer of Jesus Christ to the Pharisees, in Ch. 19. of St. Matthew's Gospel, concerning Divorce. He says upon this place, That Jesus Christ condemns the Custom which permits Husbands to forsake their Wives, and does not permit Wives to forsake their Husbands, because in the Sight of God there is no In∣equality between the Man and the Woman. He observes, That a Bill of Divorce permitted Hus∣bands to send away their Wives for all sorts of Reasons; but that Jesus Christ did not permit it ex∣cept only in case of Adultery. He says, That Marriage is commendable, when the Parties are con∣tracted with a design of having Children; but he preferrs Virginity to Marriage. He explains in what Sence 'tis said, That all Persons are not capable of embracing Celebacy. Tho' he owns the Free-will

of Man, yet he confesses, that God must give a Will to do Good, and enable us to obtain the Victory. He occasionally rejects the Opinion of Origen concerning the Pre-existence of Souls. Lastly, He exhorts his Auditors not only to preserve the Purity of Faith as well as of their Bodies, but also to Contribute according to their Power to the Establishment of Sound Doctrine. He ad∣dresses himself chiefly to the Emperour, and tells him, That if he thought that he did great Service to God, by hindering Murders, Adulteries, and Robberies by his Edicts, he might yet do him greater Service by making an Edict in Favour of the Catholick Faith. This Discourse was in the Year 380.

The 41st. Discourse is an Oration which he made to the Bishops of the Council of Constantinople in the Year 382. Where, after he has made his Apology for governing the Church of Constantinople, by describing the wonderful Effects he had produc'd in that Church, he prays them to grant him a Successor, with as much Earnestness, as others desire the Greatest Sees.

The Reasons which he alledges for obtaining Permission to retire, are First, his great Age, the Quarrels of Churches and Bishops, the Envy that some bore to him, the Division of the East and the West, and his Love of Retirement and Solitude. He adds some other Reasons which tend to the Confusion of his Enemies, such as the Persecutions which he had endur'd with Patience, his Frugality, his Mo∣desty, his Humility. At last, He conjures them to create another Bishop who should be more agree∣able to the relish of the World. Here he represents very naturally, the Luxury, Ambition, and Arts which were but too common among the Bishops of the Great Sees. At last, He bids Adieu to his Dear Anastasia, to the other Churches of Constantinople, to the Council, the Clergy, the People, and to the Court. These Adieu's are pathetical to those that had an Esteem of him, and are very picquant to those that were his Enemies, and wish'd that he would abdicate his Charge. 'Tis plain that this Discourse is the last of those which he spoke at Constantinople.

The Five following Discourses are Entitled, Of Theology, because St. Gregory Nazianzen explains there what concerns the Divine Nature, and the Trinity of Persons: There he treats of the Rules which ought to be observed in the Administration of the Word of God. He says First, That this Function does not suit all Men; That he who discharges it must be pure in Heart and Mind; That he should not apply himself to it but with a sedate Temper; and Lastly, That he ought not to treat of those Matters before Pagans, nor before those who have no sence of Religion, and who think of nothing but Pleasures. He adds many fine things about the Dispositions and Qualifications that are necessary to a Divine. He blames those who having their Hands tied, that is, who do no Good Works, yet have a wonderful Itch to prate, and those who think to be great Divines, because they understand the Subtilties of Aristotle's Logick, and the Gentile Philosophy, which they make use of nothing to the purpose when they Discourse about Mysteries.

In the 2d. Discourse he enquires what may be conceiv'd concerning the Nature of God. He says, That his Existence is known by the Creatures; That his Immensity, Spirituality, and his other At∣tributes are known; but that it does not follow from hence, that his Essence and Nature can be comprehended; which he proves against Eunomius in the second Discourse of Theology, which con∣tains many great Notions concerning the Nature and Attributes of God.

In the 3d. he proves the Equality of the Three Persons of the Divinity and the Son, and answers the most part of Eunomius's Sophisms. The 4th. continues the same subject; and in the 5th. he proves, That the Holy Spirit is a Divine Person distinct from the Father and the Son; That he proceeds from the Father, and that he is not begotten as the Son, tho' he be of the same Substance and the same Nature. He observes towards the End of this Discourse, That under the Old Testament the Father only was distinctly known; That the Son is clearly Reveal'd in the New; That in it also there are found Passages enough to prove the Divinity of the Holy Spirit, but that it was fully clear'd by the Tradition of the Church. These Discourses seem also to have been spoken at Constantinople. And thus we are come to the 38th. Sermon upon the Festival of the Birth of Jesus Christ. In it St. Gregory admires the Wonders of the Mysteries of the Incarnation: He describes the Fall of the first Man, which he supposes to have been the Cause of the Incarnation of Jesus Christ, and reckons up the Advantages which Mankind receiv'd by this Mystery. At last, He teaches Christians to Cele∣brate the Festival of Christmas, by purifying themselves from their Sins, by imitating the Vertues of Jesus Christ, and particularly his Patience and Humility.

The 39th. Discourse is a Sermon upon the Festival Of Lights, that is, upon the Feast of Epiphany, on which also the Solemnity of the Baptism of Jesus Christ is observ'd. There he speaks of the Wonderful Effects of this Baptism, which had the Vertue of purifying us. He distinguishes many sorts of Baptism; viz. The Baptism of Moses, the Baptism of St. John, the Baptism of Jesus Christ, the Baptism of the Martyrs, and the Baptism of Penance which he calls a Laborious Baptism; and taking occasion from this last he Discourses against the Error of the Novatians. Last of all, He adds also to this Baptism which we have already mentioned, the Baptism of Fire, wherewith he says one may be baptiz'd in another Life.

The following Discourse was spoken the next Day. 'Tis an Instruction about Baptism to those that are to be baptiz'd: There he observes the Excellence of Baptism and its marvellous Effects. He sets down and explains the different Names that are given to this Sacrament. He observes, That it consists in Two Things, the Water and the Spirit; That the washing the Body with Water, repre∣sents the Operation of the Spirit in purifying the Soul. He says, That Baptism is a Compact which we make with God, by which we oblige our selves to lead a New Life; That 'tis very dangerous to break the Promise which we made at Baptism, for there is no more Regeneration, nor perfect Re∣novation to be hop'd for afterwards; That we may indeed cover the Wound by a multitude of

Tears and Sighs, but that it would be much better not to need this Second Remedy, because it is very difficult and troublesome; and that we can have no assurance but Death may surprize us before our Penance be finish'd. You, says he, addressing himself to the Ministers of Jesus Christ, you can, as the Gardener mention'd in the Gospel, pray the Lord to excuse the barren Fig-tree yet a little longer, you can desire him that he would not cut it down, and that he would permit you to dung it, that's to say, to im∣pose as a Penance upon it Weeping, Watching, lying upon the hard Ground, Corporal Mortifications and making humble Satisfaction; but what certainty have you that God will pardon him. Wherefore, my Brethren, being buried by Baptism with Jesus Christ, let us rise with him, let us descend with him into the Waters, that we may ascend with him into Heaven. He proves afterwards, that we ought not to de∣lay the Receiving of Baptism, and refutes the vain pretences of those who delay it. He says, that Infants are to be Baptiz'd to consecrate them to Jesus Christ from their Infancy. He distinguishes Three Sorts of Persons that are Baptiz'd; the First, are those who do Evil wilfully and with Delight; the Second, are those who commit Sin with some reluctancy, and without approving it; the Third, are those who live well before they are Baptiz'd, either because they are naturally inclin'd to Ver∣tue, or because they would prepare themselves for Baptism. He distinguishes also Three Sorts of Persons among those that do not receive Baptism. Some are Impious and Malicious who live in the greatest Excesses, and have no Veneration at all for Baptism: Others have a great deal of Respect for this Sacrament, but they delay to Receive it either through carelesness, or that they may still have the greater liberty to sin: The last are those who cannot receive it, either because of their Infancy, or be∣cause of some sudden Accident. As to the first, he makes no doubt but they shall be most grievous∣ly punish'd, not only for their other Crimes, but also for despising Baptism. As to the Second, he says they shall be less punish'd because they are not kept from Baptism by Malice, but by Negligence or Folly. As to the last, he says, that they shall never partake of Glory, but neither shall they suffer the Punishments of Hell; because tho' they were not Baptiz'd, yet they were free from Sin, and it may be said of them, that they rather suffer'd the Loss than were the Cause of it. He says also in the following Discourse, that Infants must be Baptiz'd, tho' there be no danger of their death. After this he enlarges upon the Effects of Baptism, and upon the divine Fire which purifies us. He concludes according to this Custom, with an Explication of the Trinity. In this Discourse he men∣tions Unction, and some other Ceremonies of Baptism. These Three Discourses were spoken at Con∣stantinople in 381.

The 41st. Sermon is the First Sermon upon the Feast of Easter, which is very short and contains nothing remarkable. It was spoken at Nazianzum.

In the 42d. Sermon upon the same Festival, having repeated some part of what he had said about the Incarnation of Jesus Christ, in his Oration upon the Feast of Christmas, he explains the Ceremonies of the Jewish Passover, which he applies to the Passion of Jesus Christ. This place shews that his Allegory's are very far fetch'd. The rest of his Discourse is a Repetition of what he had said in his Sermon upon the Nativity, concerning the Impiety of Hereticks, and an Exposition of the Faith of the Church. 'Tis thought that this Sermon was compos'd by St. Gregory at Nazianzum, after he return'd from Constantinople.

The 43d. Discourse was spoken at the Feast of the Dedication of the Church of St. Mamas, which was near Nazianzum. There he Discourses of this Dedication which he calls the New Sunday. He exhorts his Auditors to Vertue, and concludes with saying something of the Life of St. Mamas. This Discourse was made when St. Gregory Nazianzen was Coadjutor to his Father.

The 44th. Sermon of Pentecost begins with an Instruction about the manner of celebrating these Feasts, after which follow his Commendations of the Number Seven: The rest of the Discourse is about the Holy Spirit and his Gifts.

These are all the Sermons of St. Gregory Nazianzen. The following Treatises are not Sermons but Letters.

The 45th. is a Letter written to a Monk call'd Evagrius, who could not conceive how the Di∣vine Nature or Substance could be simple, being compos'd of Three Persons. St. Gregory resolves this Difficulty, by saying, That the Essence of God is most simple, and that the Persons tho' distinct, yet are not separated, nor really distinguisht from the Divine Essence, which is common to the Three. He explains this by many Examples.

The 46th. is a Letter to Nectarius, who was his Successor in the Throne of the Church of Con∣stantinople; where he bewails the unhappiness of the Church which is attack'd by an infinite num∣ber of Hereticks. He writes particularly against Apollinarius, whose Errors he relates as they were taken out of one of his own Books. He accuses him of teaching, That the Word assum'd Flesh from all Eternity; of affirming, That the Divinity of Jesus Christ supplied the place of a Humane Soul, and that it may be said to have Suffer'd and to Die as well as the Humanity. After this he observes, that it is not lawful to assemble at the Publick Prayers with Persons of these Opinions: Then he ex∣horts Nectarius to Act vigorously against the Hereticks, and to pray the Emperour that he would suppress the Liberty which they now had of Meeting and Preaching.

The 47th. Discourse is an Allegorical Explication of the Four Animals mention'd in the First Chap. of Ezekiel. The Greeks doubt whether this Book be St. Gregory's: And indeed the Stile is very confus'd, and every thing is handled without any Order or Design, and it seems to be patched up of various pieces; which makes me believe, with Jacobus Billius, that this Discourse is unworthy of St. Gregory.

The 48th. Sermon attributed to St. Gregory, is a Discourse in praise of the Martyrs, publish'd by Leunclavius, which is in Greek in the last Edition. This Discourse seems not to me to have St. Gre∣gory's Stile. Some have attributed it to St. Chrysostom.

The 49th. Discourse of Faith, which is said to be a Translation made by Ruffinus from the Text of Gregory Nazianzen, is the Work of some Latin Author, who quotes the Holy Scripture according to the old Latin vulgar Version. The Prologue of Ruffinus which is at the beginning▪ is a Preface to the Apologetick, and the Seven Discourses of this Author, and not to the Version of the Treatise of Faith. The same Judgment is to be given of the following Treatise, concerning the Faith of the Council of Nice, which is not to be found in many Manuscripts. The First Treatise is quoted un∣der the name of St. Gregory by St. Austin in his Third Letter; but it must certainly be another Gre∣gory than this of Nazianzum: For undoubtedly this Work is a Latin Author's, since in two Places he speaks of the Greeks, as not being one himself. The Reason, or the Word, says he, is call'd by the Greeks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and in another place, This is what the Greeks call Homousion. This Treatise there∣fore must be some Latin Author's who was call'd Gregory: And there is none to whom it agrees bet∣ter than Gregory of Baetica, of whom we have already said, that he wrote a Treatise of Faith. Some have attributed it to St. Ambrose, others to Vigilius Tapsensis; but the Citation of St. Austin shows that it could not be written by this last, and that it was not written by the first. The following Trea∣tise is also the same Author's, being written to explain the former, as Monsieur Quesuel has shown in his 14th. Dissertation upon the ancient Code of the Roman Church, where this Treatise is inserted.

The 51st. and 52d. Treatises are Two Letters to Cledonius, which St. Gregory wrote against Apolli∣narius, after he return'd to Pontus, as is observ'd by the ancient Author of his Life. In the first of these two Letters, St. Gregory complains of Apollinarius, that he and his Disciples publish'd new Doctrines, and that they boasted of their being received by a Synod of Western Bishops, tho' they were condemn'd in it, and explains the Faith of the Church about the Incarnation, and plainly re∣jects not only the Errors of Apollinarius, but also those that have been since publish'd by Nestorius, by Eutyches, and by all the other Hereticks. He gives to the Virgin, the Name and Title of, The Mother of God. Afterwards he refutes the Objections of Apollinarius, and observes another Error of this Author concerning the Trinity. He affirms, towards the end of this Letter, that we ought not to communicate with this Heretick. In the 2d. Letter he discovers the Tricks and Subtilties which the Apollinarians used to make People believe that they were Orthodox. Towards the end of this Letter he has these excellent Words:

O strange folly! He pretends to preach that Wisdom which has been discover'd since Jesus Christ. What pity 'tis! For if the Gospel was not known till about 30 Years ago, then the Gospel was of no use, for 400 Years that the Church has been esta∣blish'd: In vain have Christians believ'd and so many Martyrs suffer'd; in vain have so many Holy Bishops govern'd the Church.

The Paraphrase upon Ecclesiastes was written by St. Gregory Thaumaturgus, as we have observ'd in speaking of this Father's Works. But we must add here to what we have said in that place to prove it, that not only St. Jerom testifies in his Book of Ecclesiastical Writers, that St. Gregory Thau∣maturgus wrote a Treatise upon Ecclesiastes, but that he cites this Treatise as his, in his Commen∣tary upon the 4th. Chapter, where he quotes a Passage which is Word for Word in the 4th. Chapter of this Paraphrase.

The Poems of St. Gregory Nazianzen were the Fruits of his last Retirement; he wrote them in the last Years of his Life: In them is to be found all the Fire and Vigour which one would desire in the Works of a young Man, and all the thoughts which the practice of Vertue, for the space of many Years, could inspire into an old Man of consummate Piety.

The 1st. is a Poem which contains the History of his own Life from his Birth, till his departure from Constantinople. There never was any thing of this Kind written more pleasantly, more elegant∣ly, and more naturally than this Life is. In the first part he describes his publick and known Actions, where he says many things which are very useful to explain the History of the Council of Constan∣tinople, and the Divisions of the Eastern and Western Churches; and there also he discourses against the Ignorance, the Pride, and the corrupt Manners of the Bishops of his time.

In the 2d. Part, he describes the Dispositions of his Mind: The former part relates to History, and this to Morality; and as there are in the former part many Circumstances that belong to Ecclesiastical History; so this contains many Christian and Moral Thoughts. The former is written in Iambick Verse, the latter in Hexameters.

In his Poem of the praise of Virginity, he handles with much Wit and Eloquence, the Question about the Preheminence of Celibacy above Marriage; and that he may explain this Question the more pleasantly, after he has enlarg'd upon the Praises of Virginity, he makes an excellent Prosopopoeia, wherein he brings in married Persons, and those who observe Celibacy, speaking for both their Opi∣nions; each of them says all that can be said on their side in favour of their State, but the latter have the better.

The 3d. Poem contains many Precepts for Virgins; he recommends to them Silence, Modesty, Retirement, Labour, and other Vertues necessary for a Virgin. These Two Poems are in Hexame∣ter Verse.

In the 4th. Poem he bewails in general the Misery of Mankind, caus'd by the Sin of Adam, and re∣lates some Circumstances of his own Life. This is in Elegiacks.

In the 5th. having described the Crosses and Sicknesses which he had endur'd in his Life; he submits himself to the Will of God, and offers to him the remainder of his painful Life.

The 6th. is upon the Vanity and Uncertainty of this Mortal Life.

In the 7th. he bewails his Miseries, and prays to God to deliver him from them.

The 8th. is upon the same Subject.

In the 9th. he describes a Dream, which he had about the Church of Anastasia.

In the 10th. after having described the Likeness and Hypocrisy of the Bishops of his time, he con∣gratulates himself upon his departure from Constantinople.

The 11th. Poem describes the Vices of wicked Bishops, and deplores the Division of the Church; there he observes, that Persecutions encreased the Church; but Abundance and Riches have done it great Prejudice.

In the 12th. which is addressed to the Bishops of the Council of Constantinople, he describes after what manner he was forc'd away from that City, and testifies his joy, for that God had recall'd him to his Retirement.

In the 13th. he describes the Misery and Weakness of Humane Nature.

He continues the same Subject in the 14th. wherein he describes the Miseries of Life and the Horror of Death, to teach Men to Love nothing but Jesus Christ, and to have no Affection for any thing but the Treasures in Heaven.

The 15th. is also upon the same Subject, wherein he represents the Uncertainty and Instability of this Mortal Life and of Worldly Riches, to convince Men that there is nothing Solid here below, but the Love of Jesus Christ.

The 16th. contains the Beatitudes of the Gospel, and the Rules of a Christian Life.

In the 17th. he wishes many Imprecations upon himself, if he should wander from the Faith of Christ, and the Precepts of the Gospel.

The 18th. is against the Desires of the Flesh.

The 19th. is against the Devil.

The 20th. is an Exhortation which he made to himself, to stir himself up to Conversion.

The 21st. is an Imprecation upon the Devil, and an Invocation of Jesus Christ.

The 22d. is a Prayer to God, to be deliver'd from this Life of Sin and Death.

The 23d. is a Reflection upon the Uncertainty of Life, and the Contempt we ought to have of it.

The 24th. and 25th. is upon the Weakness and Misery of our Nature.

The 26th. is of the Desire of God.

The 27th. and 28th. is a Lamentation upon the view of his own Miseries and Sins.

The 29th. is a Prayer to Jesus Christ.

The 30th. is a kind of Epitaph.

The 31st. is a Prayer of a Penitent Person.

The 32d. is a Farewell to the Devil.

In the 33d. he makes a Catalogue of the Books of the Holy Scripture. He distinguishes those of the Old Testament, into Historical, Poetical and Prophetical; he reckons 12 Historical, viz. The Five Books of Moses, Joshua, Judges, Ruth, the Two Books of Kings, the Chronicles, and Ezra. He rec∣kons Five Poetical, the Book of Job, the Psalms of David, Ecclesiastes, the Proverbs, and the Song of So∣lomon; and Five Prophetical, which are the 12 lesser Prophets that make but one Book only, Isaiah, Jeremiah, Ezekiel and Daniel; which in all make the number of 22 Books, according to the number of the Hebrew Letters. Afterwards he reckons up the Books of the New Testament, which are the Four Evangelists, upon whom he has this Observation, that St. Matthew wrote for the Hebrews, St. Mark for the Greeks, St. Luke for the Athenians, and St. John for those who penetrate into the most Sub∣lime things. He joins with the Four Evangelists the Fourteen Epistles of St. Paul, those of St. James, the Two Epistles of St. Peter, and the Three of St. John, and that of St. Jude. He concludes with say∣ing, that these are all the Books of the Holy Scripture, and that all others are Apocryphal.

In the 34th. he describes the Plagues of Egypt.

In the 35th. he turns the Decalogue into Verse.

In the 36th. the Names of the 12 Patriarchs are put in Verse, and those of the 12 Apostles.

In the 37th. and 38th. he reconciles the Two Genealogies of Jesus Christ, by explaining the Opi∣nion of Africanus. 'Tis a very surprizing thing, that he could put this Critical Question into Verse, and make all the Names of the Genealogies of Jesus Christ come into Feet, and yet he has done it, and handsomly enough.

In the following Poems as far as the 46th. he turns some part of the Histories of the Gospel into Verse.

In the 46th. he preferrs a Monastical Life to an Hermetical.

In the 47th. he prays Hellenius to ease the Monks of Taxes.

In the 48th. he exhorts one Julianus a Magistrate to Alms-giving.

The 49th. is written in the Name of Nicobulus the Son, who desir'd of his Father, that he would send him to some famous Academy to follow his Studies there.

The 50th. is an Answer made in the Name of this Father who exhorts his Son to study.

The 51st. is written on the Name of the Son of Vitalianus, to appease the Anger of his Father.

The 52d. is against a lewd rich Man.

The 53d. is a Prayer of St. Gregory as he went into the Fields.

The 54th. is of the Silence which he kept during the time of Fasting: Their he describes the Mis∣chiefs which too great desire of Speaking produces, and the Advantages of Silence.

The 55th. is a Hymn to Jesus Christ upon the Feast of Easter, after he had kept Silence all the time of Lent.

In the 56th. he gives to one Olympias a Woman ready to be Married, some very useful Precepts for her good Behaviour in Marriage.

The 57th. is upon his Departure from Constantinople.

In the 58th. he proves the falshood of Humane Vertue, and shows, That without the Grace of God, all our Endeavours are unprofitable to our Salvation. Without the assistance of Jesus Christ, says he, a Man cannot walk in the way of Salvation: Therefore we must take heed that we do not attribute to our selves what does not belong to us; we must not trust our own strength, how enlight∣ned soever we be; we must not despise those who appear to be less advanc'd than we in the way of Vertue, as if we were nearer the Design and End of our Course. He adds many other Re∣flections, very proper to beat down the Pride of Man, and to humble him under the Almighty Hand of God.

The 59th. is a bitter Satyr against the Monks, who live disagreeably to the Rules of that State, tho' they wear the Habit.

The 60th. is an excellent Prayer in a time of Sickness.

In the 61st. he exhorts Nemesius Governour of Cappadocia, to forsake Paganism, and embrace the Christian Religion.

The 62d. is a Collection of very useful Christian Thoughts and Maxims for the Conduct of our Lives.

The 63d. is against the Pomps, the Ornaments, and sumptuous Dresses of Women; and particular∣ly he applies himself to condemn their Painting.

The 64th. is an Epitaph upon St. Basil.

After this there are several Sentences or Moral Thoughts, which contain the principal Offices of Life.

A Description of Humane Life, and several Rules or Maxims of Morality.

The following Poem is Dogmatical. St. Gregory explains the principal Articles of the Christian Religion; and he treats of the Unity of God, of the Trinity, of the Divinity of the Son and the Holy Spirit, of the Creation of the World, of Angels and Devils, of the Nature and Origin of the Soul, of the Two Testaments, of the Cause and Effects of the Incarnation of Jesus Christ, and of the Baptisms of Water and of Blood. After this comes a Treatise in Verse upon Virginity, many ex∣hortations to his own Soul, and Prayers to God.

There are besides 33 Poems written in Iambick Verse upon different Subjects, a Treatise against Apollinarius, and some other separate things: The Tragedy, entituled Christ's Suffering, wants ve∣ry much of the Beauty, the Judgment and the Gravity of St. Gregory's Pieces, and so 'tis not without rea∣son that the Criticks judge it unworthy of him.

We have in the Second Volume of St. Gregory Nazianzen, at the end of his Poetical Works, a Discourse of this Saint about Bishops; and tho' we have it now only in Latin, yet 'tis plain that 'tis a Translation of a Genuine Treatise of St. Gregory's. There he relates after what manner he came to Constantinople, and the Troubles he suffer'd there for the Establishment of the Faith, he complains of the Ingratitude of the Bishops who forc'd him away from thence; and then he gives a very disadvantageous Character of them, wherein he represents them either Ignorant and Stu∣pid, or Proud and Ambitious, or Covetous, who think of nothing but heaping up of Riches by all kind of Ways, or Hypocrites who under the appearance of Vertue conceal the greatest Immo∣ralities.

There is in the greatest part of St. Gregory Nazianzen's Letters, more Wit, Learning and Eloquence, than Doctrine concerning Religion and the Discipline of the Church; yet there are some of them, wherein he pursues some Moral Thoughts with a great deal of Eloquence; as in the 17th. wherein he reproves Caesarius because he stay'd in Julian's Court.

The 18th. wherein he discourses of the Inconstancy and Frailty of humane Life.

The 19th. and 20th. concerning the Reconciliation of St. Basil with Eusebius his Bishop.

The 22d. and 23d. are written in the Name of his Father to procure the Election of St. Basil to be Bishop of Caesarea.

The 26th. is about the Calumny that had been raised against St. Basil, for his disguising his Opinion about the Divinity of the Holy Spirit.

The 31st. and 32d. wherein he complains that St. Basil had made him Bishop of Sasima.

The 37th. wherein he Comforts St. Gregory Nyssen upon the Death of his Brother.

The 38th. to a Lady who would force a Bishop away from his Bishoprick, under Pretence that he ow'd her very considerable Sums of Money, having formerly managed her Estate.

The 43d. wherein he reproves St. Gregory Nyssen, because he applied himself more to the Study of humane Learning than of the Holy Scripture.

The 55th. wherein he declares, That he was afraid of all Ecclesiastical Assemblies, Because I never saw, says he, the End of a Council which was happy and pleasant, and which did not rather encrease the Evil than diminish it. But this Censure which he wrote when he was vex'd with the Council of Constantinople, which had not treated him very favourably, ought not to pass for a Rule, but only for a Testimony of his resentment which came from St. Gregory in his Passion.

The 59th. and 71st. wherein he exhorts his Brother and Posthumianus to make Peace between the Bishops.

The 63d. wherein he exhorts a Particular Person to embrace the Christian Philosophy, and to despise the things of this World.

The 64th. 66th. 67th. and 70th. wherein he exhorts another Person to bear his Pains and Sick∣ness patiently.

The 81st. is an Excellent Exhortation to Patience, and some others. But the most considerable of them all is the 219 to Theodorus the Bishop of Tyanea, which might be plac'd amongst the Canonical ones: The Bishop to whom * 1.3 he writes had consulted him about an Oath, or an Asseveration made in Writing in a certain Affair: He who made this Agree∣ment not willing to hold it longer, cited him with whom he had agreed, before a Judge, and made void the Compact in Court. Now it was ask'd whether this Man should be treated as a per∣jur'd Person, since he had not made a Solemn Oath, according to the ordinary Forms. St. Gregory answers in this Letter, That he is not at all of their Opinion, who think that no Oaths but those which are made with the Mouth, and according to the usual Forms, by laying their Hands upon the Holy Gospels, do ob∣lige in Conscience, and that Asseverations made in Writing do not bind after the same man∣ner:

For, says he, if Contracts made in Writing do more bind a Debtor than bare verbal Promises, Why shall not Oaths set down in Writing have at least as much Force, as those which are spoken with the Mouth? In a word, Is an Oath any thing else, but the Affirmation of him who promises, or who assures any thing?

From whence he concludes, That this Man who had brought his Action in Law, to have this Compact dissolv'd, which he was obliged by Oath to fulfil, tho' he gain'd his Cause, yet was guilty of Perjury, and ought to do Penance for his Sin. This is a very useful Admonition in our time, wherein there is scarce any heed given to Oaths and Affirma∣tions that are made in Writing, as if they were nothing but mere Formalities of Law, and not truly and properly Oaths. St. Gregory teaches the same thing in the Poem made against those who Swear often, where he says upon this Subject, Is one less oblig'd by writing than by his Words? and tho' he should not have touch'd the Gospels, yet does he owe ever the less Reverence for God?

The Letters of St. Gregory are in number 242, if we comprehend in that number the 10 last pub∣lished by Sirmondus; but there are some of St. Basil's which are mix'd among them, as the 30th. the 206th. and 207th. His Testament tho' Ancient and Genuine relates only to his Domestick Affairs, and contains nothing but the Disposal of his Estate. This is all that we have to say in particular of the Works of Gregory Nazianzen: The Judgment which may be made of them in general is this:

It cannot be doubted, but this Author won the Prize of Eloquence from all the rest of his Age; for he does certainly excell them for the Purity of his Words, the Nobleness of his Expressions, the Ornament of his Discourse, the Variety of his Figures, the Justness of his Comparisons, the Beauty of his Reasonings, and the Sublimity of his Thoughts. St. Jerom and Suidas say, That he imitated an ancient Author call'd Polemon, but we may say, That his Stile approach'd very near to that of Iso∣crates. How lofty soever it be, it is Natural, flowing gently, and pleasantly; his Periods are full, and hold up to the End; he has a wonderful abundance of Words, an unparallell'd easiness of Expres∣sion, and a most agreeable turn of Wit. His Orations are compos'd with much Art and Method, for in them he uses such Characters as are most agreeable to his Subject and his Auditors, so that one may say of him, That he was one of the most perfect Orators of Greece, yet he affected too many Antitheses, Allusions, Similitudes, Comparisons, and certain other Finenesses of Oratory, which seem to render it Effeminate. Sometimes also his Thoughts and Reasonings are false; but then 'tis cover'd with the sparkling of his Expressions, and involv'd in the multitude of his words. He is extremely Copious, and says but few things in many Periods. There are great numbers of Philosophical Thoughts interwoven in his Sermons, and they are full of Illustrations taken from History and Fables. He teaches Morality in such a manner as is more proper for Philosophers than the common People; but he is very Sublime and very Exact in the Explication of Mysteries, a Quality which made him deserve the Name of The Divine by way of Excellency. He had much Piety, but little skill in Ma∣naging of Business. He was so passionate a Lover of Retirement, that he could not for a considerable time apply himself to any Employment that hindered him from it. He easily undertook great things, but he quickly repented of his Undertakings. He had in his Life-time three Bishopricks, and yet it cannot be said that he was lawful Bishop of any one of them. For he would not have that of Sasima to which he was Ordain'd; and he did not accept of that of Nazianzum, but only for a time, to be Coadjutor to his Father, but upon Condition that he should not Succeed him. When he came to Constantinople, he had no design to be Bishop of that Church, neither did he take the Title upon him. 'Tis true that he was afterwards plac'd upon the Episcopal Throne by the Emperor and some Bishops; but he was at last forced to leave it. He was of a Morose and Satyrical Humour; he lov'd Raillery and spar'd no body; but chiefly the Bishops that were not worthy of their Ministry, or that did not lead a Life agreeable to their Holy Orders.

These are the Editions of the Works of this Father. In the Year 1504, Aldus Manutius, a Printer at Venice, publish'd one part of his Greek Poems; In the Year 1516 he publish'd Sixteen Orations, and Nine more in 1536. Afterwards all the Works of St. Gregory Nazi∣anzen were collected together and printed in Greek at Basle by Hervagius in the Year 1550. The ancient Version of Ruffinus was printed at Leipsick about the Year 1522, without any Name. The Translation of Billibaldus Pircheymerus was Printed at the same time with the Greek at Basle by Hervagius in 1550. In 1571 Leunclavius translated 19 Orations which were printed by the same Printer. But all these Versions being very imperfect, Jacobus Billius Abbot of St. Michael of the Her∣mitage, who was one of the ablest Men of the last Age in the Greek Tongue, made a New Version of St. Gregory's Works, which was first printed at Paris in 1569, and at Cologne in 1570; but the Edi∣tion of the same Version which Genebrard published at Paris in 1583, and Dedicated to Pope Gregory

the XIII. is much more large and more exact. 'Tis this Version which has the Greek Text on one side, in the Paris Edition in Two Volumes, made by Morellus in 1609. Then there follow'd in the Edition of the Greek Text, the Corrections and Notes which Billius made on the Margin of St. Gregory at Basle, and it was review'd by many Manuscripts. The First Volume contains the Life of St. Gregory Nazianzen, written by Gregory the Priest, the Orations and Letters of St. Gregory, together with an Addition, which contains the Greek Text of the Oration to the praise of the Martyrs, some Letters, and the Greek and Latin Testament of St. Gregory, with the Notes of Morellus, and some Critical Observations upon the Text, the different Readings and many Corrections. The Second Volume contains the Poems which had been already publish'd by Billius, with his Version in Verse, and some others translated by Morellus, the Treatise of Bishops, and the Latin Commentaries of Elias Cretensis, Nicetas Serronius, Psellus, Gyrus, and Billius upon all the Works of St. Gregory Nazianzen. This Edition is one of the fairest in Greek and Latin, that was ever printed at Paris: In it the Greek Text is printed very Neatly and Exactly, the Latin Version is Noble and Elegant. The Beauty of the Latin Verse is little inferior to that of the Greek, and the Discourses are rang'd in a very good Order; yet there are some Faults in the Text. The Version is not always Literal and Faithful enough, and the Order of time is not exactly observ'd, neither in the Letters, nor in the Orations. There remains now nothing for me to do, but to take notice of the particular Editions of some distinct Pieces of his Works. We have his Theological Orations translated by Mossellanus, printed at Paris, by Chevallon, in 1532; 38 Orations of Pircheymerus's Version, printed at Basle in 1551; some others translated by Gabriellius at Antwerp in 1575; some Greek Sermons at Ausburg in 1587; three Sermons with Corrections upon the Text of St. Gregory Nazianzen, printed at Antwerp in 1573; the Homily of Whitsunday, Greek and Latin, at Leipsick in 1582; the Oration of The Love of the Poor, translated by Zinus in 1550, printed by Vascosanus; the same Oration with the Apolo∣getical Discourse, and the Sermon upon the Birth of Jesus Christ by Eugubinus, printed by Plantin in 1513. The Two Invectives against Julian, and some other Works at Eaton, in 1610; the Sermon upon Easter translated by Oecolampadius; the Oration upon St. Athanasius, at Paris in 1627; some Select Poems printed at Rome in 1592, and 1599; the Tetrastick Verses at Venice in 1562; the Poems translated by Billius, with the Notes of Cyrus, at Paris in 1562; the Poems about Definitions tran∣slated and published by Hoëschelius, with the Translation of Leunclavius, in the Printing▪ House of St. Andrew in 1591; some Poems by Plantin in 1556; the Poems of the Rules of Life collected by Sambucus, by Plantin in 1568; the Poems about Principles at Amsterdam in 1568; the Poem of his Life with the Translation of Billius in 1598; the Poem of the Canonical Books at Paris in Latin in 1561; some Odes in 1603; the Tragedy Of Jesus Suffering in Greek at Rome in 1542, and at Louvain in 1544: His Letters printed with those of St. Basil, and translated by Comanus; Two Letters to Themi∣stius printed apart; the Letter to Nicobulus printed also apart in 1597; the Testament publish'd by Leunclavius at Frankford in 1596, at Eaton in 1610; by Brissonius in his Forms, by Baronius in his Annals; and Lastly, by Sirmondus, at the End of the Edition, Greek and Latin, of 1609.

Notes

• * 1.1

  St. Gregory Nazianzen.
• * 1.2

  [By the Character which Mr. du Pin himself gives of St. Gregory Na∣zianzen, it appears that he was a Man of very great Warmth of Fancy; and so it is no wonder if when he be∣lieved that Saints were after Death received up into Heaven, that he should in some warmer parts of his Har∣rangues, such as Al••cutions to the Saints from their disconsolate Friends below, or Prosopopoeia's, where they are intro∣duced Comforting or Strengthning those whom they left behind, say several things that are not too severely to be scanned. His 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shews, That he questioned even in his highest Flights whether those Saints whom he was then Commending, understood what he said. And the Consequences are then too manifest to be insisted upon; since no Man ever calmly taught, That the Blessed above can so far concern themselves as to Intercede for the Faithful below, that questions whether these Happy Beings have any Knowledge of what is done upon Earth: Only this must be said, That the Excessive Honours which were paid to Saints and Martyrs upon their Anniversaries brought in all those Corruptions which afterwards grew so very Scandalous.]
• * 1.3

  [By Canonical Epistles here, those are meant which were written to de∣termine some particular Question in Discipline, as the Canons of Councils usually did: Of this Nature were St. Basil's Letters to St. Amphilochius mentioned above.]