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.

GAUDENTIUS, Bishop of Brescia.

SAint Philastrius, Bishop of Brescia, who composed the Book of Heresies mentioned in the foregoing Century, dying in 386. in the Year 387, the Bishops of the Province, together with * 1.1 S. Ambrose, did, with the Consent of the people, chuse for his Successor Gaudentius, who was gone to travel in the East; But fearing, least he should abide in the East, dreading the Burden of the Episcopal Charge, they not only sent Deputies to him, with a Letter to desire his Return; but wrote a Letter besides to the Eastern Bishops to intreat them, that they would not admit him to the Communion, if he refused to come and govern the Diocess, of which he was cho∣sen Bishop. Whereby Gaudentius found himself obliged to accept of that Charge, and being come back, was ordained by S. Ambrose and the Bishops of his Province.

All these Circumstances are recorded in the Discourse which he made to them immediately af∣ter his Ordination. He was but young when they chose him, as he says in the same place. He was one of the Deputies sent to Constantinople in 404, or 405. by the Western Bishops, to de∣mand S. John Chrysostom's Re-establishment in his See. Possibly he lived a great while after∣wards.

To this Bishop is attributed the Life of his Predecessor S. Philastrius, which Surius Printed upon the Eighteenth day of July. Yet I cannot believe that it is certainly his; but we find in the Bibliotheca Patrum Nineteen Instructions, or Sermons, which are unquestionably Genuine, and which he collected himself, to send them to one Benevolus, one of the most considerable Men in Brescia; who had formerly been Receiver of the Emperor's Memorials, and Injunctions, and who had quitted that Employment, that he might not be obliged to doe any thing against his Conscience in obedience to the Empress Justina, who Countenanced the Arians, and persecuted S. Ambrose.

This Benevolus was constant at Divine Service, and heard the Sermons of Gaudentius with Plea∣sure; but having been hindred by Sickness from hearing those which this Holy Bishop preached at Easter, he prayed him to commit them to writing; and to Answer the desire of this Man, the Holy Bishop did write his Sermons almost in the same words that he preached them: He joyned to them four small Treatises upon some places of the Gospel, and a Fifth upon the Mar∣tyrdom of the Maccabees.

As to the other Sermons which the Copyers writ as Gaudentius was preaching, he will not own them for his, fearing that there may be some Errors in them; this Gaudentius de∣clares in the beginning of his Preface: Afterwards he comforts Benevolus in his Sickness, show∣ing that God permits often, Saints and righteous Men to be afflicted with Poverty and Sicknesses, whereas he lets the wicked enjoy a perfect Health and much Wealth, because both Punishments and Rewards are reserved to the Day of Judgment: that in the mean time he inflicteth visible Chastisements upon the impious and refractary, to frighten others by their Punishments: but permits likewise the righteous to be afflicted for Three Reasons, 1. to Correct, 2. to Purifie, and 3. to try them. The severity he useth towards them is a Fatherly severity. He sends them Afflictions, to manifest their Vertue both to Men and Angels, and so all the Sufferings of the righteous are either for their Profit, or for their Glory. Whosoever honoureth, and lo∣veth God truly, thinks himself Happy in the midst of Tribulations, and blesseth God for all that happeneth to him.

The first of those Sermons preached on Easter-Eve, is directed to the Catechumens that were to be baptized: He begins it with a thought that is rather subtle than solid, to give a Reason why Easter is celebrated in the Spring, after the ill Weather of Autumn, and the severity of Winter, and before the heat of Summer. It is, saith he, to show that Jesus Christ the Son of Righteousness, dissipates by his light the Darkness of Jewish Errors, and softens the hardness of the Heathens Hearts, preventing with his Beams, the hot Fire of the Judgment of the great Day. He adds, That the World having been created in the Spring, it is just that it should be repaired in the same Season. Afterwards he compareth the Christian's Passover with that of the Jews; and the deliverance of the People of Israel from Egypt thro' the Red Sea, with the Regeneration of Sinners, by the waters of Baptism.

The Second Sermon is directed to the Novices: Gaudentius expoundeth in that instruction the Mystery of the Eucharist, which was hid from them till that time. He compares it with the Jews Paschal Lamb, taking notice that That was but the Figure, and not the real thing.

Whereas in the truth of the New Law, it is the same Lamb dead for all; which being offered in all

Churches, nourishes under the Mystery of Bread and Wine, those that offer it, giveth life to them that have a lively Faith, and sanctifieth by Consecration those that consecrate the same. This is the Flesh of the Lamb, this is his Blood.... It is the same Lord Creator of all things, who having made Bread out of the Earth, forms his Body of this Bread, because he is able, and hath promised it. He who formerly changed Water into Wine, now changeth Wine into his Blood.

Having expounded thus plainly the Mystery of the Eucharist, he speaks of the Dis∣positions that Men ought to be in to come to it: He findeth them all represented by the Cere∣monies observed by the Jews in eating the Paschal Lamb; but his Similitudes are so far fetcht, that one would hardly have observed them. For who can believe that the Leathern Girdle that the Israelites were girded withall, was a Figure of the Mortification of Sins? Who would imagine, that when they are forbidden to break a bone of the Lamb, the meaning is that the Scripture∣precepts ought to be observed? And who can conclude from burning the remainders of the Lamb, that Men should consume by a lively Faith the doubts which they might have about the Eucharist. These Allegories, and such-like in this place, are something forced, and I question whether many people can relish them. At last he exhorteth the new baptized strongly to be∣lieve that Mystery, and giveth Two mystical Reasons why Jesus Christ chose Bread and Wine to be the matter of that Sacrament.

He prosecutes, in the Five following Sermons, his Lecture upon that place of Exodus, which speaketh of the Circumstances and Ceremonies wherewith the Jews offered the Paschal Lamb; and he applies them to the Sacrifice of Jesus Christ upon the Cross, and to what is done among Chri∣stians; and sometimes he draws from them some Moral instructions.

The Eighth and Ninth are upon the Gospel of the Marriage in Cana of Galilee; He commendeth Virginity, reproving those at the same time who condemn Matrimony, and warneth Parents, that though they may inspire into their Children the love of Virginity, yet they cannot enjoyn them the Vow of perpetual Continency. He maintains, that the Virgin Mary did not lose her Virgi∣nity in bringing Jesus Christ into the World. Both these Instructions are full of many Similitudes. He exhorteth the new baptized not to lose the Grace of their Baptism.

The Tenth Instruction is upon Exodus; There he brings many Allegories upon the Passover, and upon the Lord's Day. He seems to be perswaded, that the World shall end after the accom∣plishment of Six thousand Years; and that those Dead who appeared after Christ's death, were of the number of those Righteous ones, whom the Soul of Christ, that descended into Hell, deli∣vered in that day. These are the Ten Sermons which Gaudentius preached in Benevolus his ab∣sence during Easter Holy-days.

The other Sermons are particular Tracts which he collected to joyn them to the foregoing. The First is upon the Sick of the Palsie, whom Jesus Christ cured on the Sabbath-day. The Second is upon Christ's Words, John 12. And now is the judgment: Which he expoundeth thus: The World is going to judge its Creator and Master. The Third is upon the Nativity of Jesus Christ, and of that patience wherewith he endured Judas his Treason. Upon occasion of this unhappy Apostle's covetousness, he exhorteth to Alms-deeds, which he makes no scruple of comparing with Bap∣tism; saying, That as the Water of Baptism quenches Hell-fire, so abundance of Alms quenches the fire of Lust that remains after Baptism, or at least hinders it from breaking out into a Flame. He occasionally speaks by the bye against those who say they cannot fast, because they will not. He concludes with an Exhortation to love God and our Neighbour. This Sermon is better writ∣ten and more usefull than the others.

The Fourth is about the sending of the Holy Ghost, and contains a curious Observation against such as pretend to fathom Mysteries. We ought to believe that God is what he hath revealed him∣self to be; his Actions are not to be examined with a rebellious Spirit, but to be admired with Faith. and Submission: For the Word of God is direct, and all his Actions are for the exercise of our Faith.... And so let us have a care of assaulting, if we may so speak, the Divine Mysteries with injurious Questions. Neither Scrupulousness nor Curiosity will help us to discover them, but only make us lose the Faith which leads to Salvation and Eternal life.

The Fifth Sermon is in commendation of the Maccabees. Gaudentius endeavoureth to give reasons, Why Swine's flesh was forbidden to the Jews.

The Sixth Sermon is that which he preached at his Ordination in the presence of S. Ambrose and the other Bishops. He speaks at first of the Violence that was used towards him to make him accept the Bishoprick of Brescia. He commends his Predecessor Philastrius: He entreateth S. Am∣brose, the first of the Bishops there, to speak in the Name of all the Bishops, as S. Peter the Prince of the Apostles speaketh for them all. He ends, desiring the Bishops to implore God's mercy, that he would assist him with the Vertue of the Holy Ghost to govern his Diocess well.

The Seventh is a Panegyrick upon the Forty Martyrs, for whose honour they had built a Church, to deposit their Relicks. S. Gaudentius, who called many Bishops to that Feast, having spoken concerning the Relicks of several Martyrs, which he had gathered; viz. those of S. John Baptist, S. Andrew, S. Thomas, S. Luke, S. Gervasius, S. Protasius, S. Nazarius, and the Ashes of the SS. Sisinnius and Alexander, who had lately suffered Martyrdom: He adds, that Travelling through Cappadocia, he found at Caesarea a Convent of Women, where S. Basil's Nieces were, who were so kind as to give him part of the Relicks of the Forty Martyrs, left with them by their Uncle. He describeth afterwards those Saint's Martyrdom, taken out of S. Basil's discourse; then

he makes an end, saying, That the then consecrated Church being adorned with the Relicks of so many Saints, was to bear the Name of an Assembly of Saints.

The Eighth Discourse is a Letter to Germinius, wherein he explains the Parable of the Unjust Steward, related Luke 16. There he treateth chiefly of the Obligation to give Alms.

The Last Discourse is likewise a Letter to a Deacon called Paul, to expound that notable place of S. John's Gospel, which the Arians did alledge against the Divinity of Jesus Christ: My Father is greater than I. Gaudentius there refutes Arius and the Arians with great earnestness; af∣firming, that this place is to be understood of Christ's human Nature.

It is not necessary to give a Character of S. Gaudentius. He is sufficiently known by what we have said of him. His Style is plain and without affectation, full of forced Allegories, extraordi∣nary Notions, and far-fetcht Allusions. His Sermons are dry, barren, neither instructive nor mo∣ving in any considerable degree. In one word, they have not the strength, eloquence, beauty or exactness observed in the Sermons of those Greek Authors formerly mentioned.

Notes

• * 1.1

  Gaudenti∣us, Bishop of Brescia.