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ISIDORE, a 1.1 a Priest b 1.2 of Damiata, † 1.3 a City in Egypt, situated upon the Mouth of the River * 1.4 Nilus, flourished in the Reign of Theodosius the Younger. c 1.5 He embraced a Monastick State, and spent his whole Life in mortifying his Body, by continual Abstinence, and in nourishing his
Soul with Meditation upon Celestial Doctrines, insomuch that it may be said of him, That he lived an Angel's Life upon Earth, and that he was a Living Picture of a Monastick and Contem∣plative Life. He was in so great Reputation for his Piety, Doctrine and Eloquence, that the Greeks gave him the Surname of a 1.6 Famous. Facundus reports, That he had written two thousand Letters. Suidas attributes to him three thousand upon the Holy Scripture, and five thousand upon different Subjects. Nicephorus also reckons ten thousand; but it is almost incredible that he should write so great a number: But however that be, we have no more than 2012. and there are no more * 1.7 extant in the most ancient Manuscripts. He had composed some other Works. b 1.8 He speaks himself of a Treatise of Fate, against the Gentiles. Evagrius makes mention of some Writings of Isidorus to S. Cyril, but it may be he intends the two Letters which he wrote to him, which are still extant, and which are recited by Facundus. By them we are taught, That he was yet alive in the Time of the Council of Ephesus, but he was then very old. The Greek and Latin Church celebrate his Me∣mory on the fourth Day of February.
The Epistles of this Author are all Laconick, that is to say, (as he himself explains it, after S. Gregory Nazianzen) They contain a great many things in a few Words. In writing them he follows the Rule which he gives in the one hundred fifty third Letter of the first Book. He there observes, That they ought not to be void of all sort of Ornament; nor on the other side too curiously polished. The first Defect puts into them such a driness and baseness of Style, that they are thereby rendred over-burdensome to the Reader; but the other makes them weak and ridicu∣lous, and therefore they ought to have so much Ornament as is necessary to render them grateful and profitable. And this he hath marvellously well performed in all his Letters, for they are written with a great deal of Wit and Elegance, and yet there is not the least appearance of affe∣ctation or constraint. His Expressions are fine and delicate, nevertheless he hath not departed from the most natural way of speaking of things. There are no ambiguities nor false Proposi∣tions to be found in them, but they are full of ingenuity and acuteness which runs equally through all of them. Lastly, It may be said of him, That he hath found out the Secret so much search'd after by others, of mingling Profit and Pleasure together. In truth, though he hath many Letters upon Critical Questions, relating to several Places of H. Scripture, and whatsoever is of greatest subtilty in the explication of other Mysteries, yet he wants not Expressions to render them very grateful and acceptable to the Reader. But yet he hath joyned Knowledge and Learning with the Elegancy and Politeness of his Language; and his Letters are a Collection of an infinite number of Common Places in Divinity, very well treated of and cleared. In them we may find a great many Texts of the Old and New Testament explained, and applyed to different Subjects. This is the most common Argument of these Letters. Some there are, wherein he explains and illu∣strates the Mysteries and Doctrines of our Religion; in others he makes Remarks upon the Di∣scipline of the Church: In the greatest part of them he propounds and confirms the great Prin∣ciples of Christian Morality, and teaches in many of them the Rules and principal Maxims of a Spiritual Life. Sometimes he gives lively Instructions, sometimes also he utters smart Reproofs, and more often Charitable Advice. He spares no Man; he speaks with Freedom, Steddiness and Authority, not only to the ignorant Laity, or the Monks subject to his Government, but also to Kings themselves, great Lords, Magistrates, and to Bishops of Sees, to whom he was subject. He opposes Vice where-ever he finds it. He gives sharp Reprimands to all disorderly and vicious Persons, of whatsoever Condition they be. He applies himself to the Persons themselves, and never dis∣sembles what he thinks of them. He not only flatters no Person in their Vices, but he makes use of no cunning Evasions to sweeten his Admonitions. He tells them plainly and severely what he thinks. He represents to them their Irregularities with all the Candor and Cogency possible, and presses them vigorously to forsake them. He commends very seldom, but, when he doth, it is in a way that is not mean, and that cannot puff up with foolish Pride. This in general is the subject of S. Isidore's Epistles, let us consider them in particular.
The greatest and best part of S. Isidore's Letters, are upon several Texts of Holy Scripture. There is hardly a Book, as well of the Old as of the New Testament, of which he doth not ex∣plain several Texts. He often recommends the Reading of Holy Scripture, and gives excellent Rules for the good Use and true Understanding of it.
He requires, That every one that attempts to read it, should prepare himself, by purifying his Heart, and purging it from Passions and Vice, l. 4. 133. That in reading it all-a-long he should not only endeavour to comprehend the Sence, but labour earnestly to believe and practise what it teacheth, l. 4. 33. He adds, That we must read it with a great deal of Reverence, and not seek to dive into the incomprehensible Mysteries, l. 1. 24. That God hath, with much Reason, ordered That there should be in Holy Scripture some things very plain, and other places very obscure, as a mark of his Wisdom and Providence; for if all of it were clear, what would Man have to stir
up his Attention? And if all of it were obscure, how would it be possible to understand it? That which is evident explains that which is obscure; and altho' some Places may still remain obscure, yet there is one great Advantage to be drawn from them, which is to debase Man's Pride, l. 4. 82. He also observes, in several places, That the Holy Scripture is written in such a Style, as is to be preferred before all other Authors: For, saith he, the affected Eloquence of Heathen Writers serves only to gratify their Vanity, contributes nothing to Instruction; but the Style of Scripture is plain and natural, and very proper to instruct and inform the ignorant in the greatest Truths, l. 4. 61, 79, 140. He that undertakes to explain Holy Scripture, must have a grave and free elocution, and a Mind filled with Piety and Goodness. He must take the Sence of it, and not impose his own upon it, nor offer Violence to the Words of Scripture, that he may explain them agreeably to his own Fancy, l. 3. 292. He must not take little pieces by themselves, and put that Sence upon them that first comes into his Head, but he must weigh every Word, examine the Context, the Subject of which it treats, and why it was written so, l. 3. 136. Those that maintain, That all that is in the Old Testament hath a respect to Jesus Christ are mistaken, and do an Injury to Religion, by imposing upon the Words of Scripture a far-fetched Sence, which doth not agree to it, that it may have a relation every where to Jesus Christ. We must content our selves to apply that only to him which is apparently spoken of him, and not constrain our selves to attribute that to him which doth not relate to him; for those who would find Jesus Christ in those Places where he is not spoken of, give an occasion to the Unbelievers to doubt of those where he is. Genesis is the first and principal of Moses's Books, because it is necessary before a Law be established, that the Power and Authority of the Law-giver be made known, and the Re∣wards which he will give to those that keep his Commandments, and the Punishments which he will inflict upon those that break them, be discovered: Both of which are laid down in the History of Genesis, l. 4. 176. In reading the three Books of Solomon, we must begin with the Proverbs, proceed next to Ecclesiastes, and end with the Canticles: And that for this Reason. The First of these Books teaches us Moral Vertues; the Second shews us the Vanity and Falshood of worldly things; and the Third inspires us with the Love of Spiritual Things, and represents the Happiness of that Soul, that is in possession of them. If we should read the Canticles first, we might be apt to believe that it speaks of a Carnal and Terrestrial Love, but when we are fitted for the reading of this Book by the two other, there is no fear that we shall have any such Thoughts, for the Mind being furnished with Moral Precepts, and loosened from earthly things, easily understands that the good Things and Beauties which that Book inspires us with the love of, are altogether Spiritual.
Altho' the Explications which S. Isidore gives to the greatest part of the Texts of Holy Scri∣pture, upon which he makes any Reflections, do rather respect Morality and Piety than the literal Sence of Scripture, yet that hinders not but that he sometimes discusses and resolves Critical Que∣stions. As for example, He enquires into the beginning of Daniel's seventy Weeks, and explains the History of that Prophecy, l. 3. 89. He observes, upon the Genealogy of Jesus Christ, That the Virgin was of the Tribe of Judah as well as Joseph, l. 1. 7, 478. He proves, That the Text of the Gospel of S. Matthew, ch. 1. 20. Joseph knew her not, i. e. Mary, till she had brought forth her first-born son, doth not prove that Joseph knew Mary after her Delivery: Whereupon he pro∣duces a great many Examples taken out of Scripture, by which he shews, That the Particle until doth not signify that the thing was done afterward, but on the contrary it denotes that it never was. He adds, That Jesus Christ upon the Cross recommended the Virgin to S. John, because that Apostle was a Virgin, l. 1. 18. He asserts, That the Meat that S. John the Baptist did eat in the Wilder∣ness called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, were not, as is commonly believed, Grashoppers, or a sort of Creatures like Snails, but the Tops of Plants or Herbs, l. 1. 132. The Sabbath, called in Scripture 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the second Sabbath, Luke 6. 1. after the first, hath always seemed a Place hard to be understood. S. Isidore gives an Explication of it natural enough: He saith, That it is the first Day of Unlea∣vened Bread, which followed the Feast of the Passover. This was the second Sabbath, or second Festival after the first, on which the Passover was celebrated, l. 3. 110. The three Days and three Nights which Jesus Christ is said to remain in the Sepulchre, are very hard to find out: S. Isidore gives two explications to solve it: According to the first, Jesus Christ having been crucified on Fri∣day at Noon, we ought to count the first Day from that Hour to the Time when the Earth was covered with miraculous Darkness: This Darkness may very well pass for the first Night. The Darkness being over and gone, about three or four a Clock in the Afternoon, the Day returned; which may be called the second Day. The second Night was from Friday to Saturday. The third Day is Saturday. The third Night is from Saturday to Sunday. This first Explication is not at all natural, not only because it gives the Name of Night to the miraculous Darkness, but because the Question is not about the Time that was spent after Jesus Christ was fastned to the Cross to the Resurrection, but about the Time that his Body was in the Sepulchre. We must then rely upon the second: The first Day is Friday, the second Saturday and the third Sunday, in the Morning of which Jesus Christ rose from the Dead: These three are not whole Days, but ordi∣narily the Beginning and End of Days are taken for whole Days, when many are reckoned toge∣ther. As for example, If it be said to a Prisoner on Friday in the Evening, Within three Days you shall come out of Prison; it is meant, That he shall come out on Sunday, because whether it be in the Morning or Evening, it is true in some Sence to say, That he hath been three Days in Prison. As for the three Nights, it will be more difficult to find them out: We can count but two, and they are from Friday to Saturday, and from Saturday to Sunday. There is neither beginning nor
end of the third Night; but neither is it necessary, because when Jesus Christ said, That he should be three Days and three Nights in the Bowels of the Earth, as Jonas was three Days and three Nights in the Belly of the Whale, it ought not to be understood literally, it being the usual way of speaking among the Jews, not to distinguish the Night from the Day. It is sufficient to prove the Truth of the Prophecy, That Jesus Christ was as long in the Sepulchre as Jonas was in the Belly of the Whale, l. 4. 114. l. 2. 212. There is a Place which hath much perplexed all our Interpreters. 'Tis that in which S. Paul speaks of Baptism for the Dead. S. Isidore resolves this Difficulty after a very intelligible and rational manner. To be baptized for the Dead, saith he, is to be baptized into the Hopes of being changed into an incorruptible State, l. 1. 221. Some have taken great Pains to know, What S. Paul means, and what we are to understand in the Creed by the Quick and the Dead, which shall be judged at the last Day. S. Isidore tells us, That it is either the Body and the Soul, or perhaps the Good and the Sinner, or rather those who shall be then alive, and those who shall be dead before, l. 1. 221. Several Authors have con∣founded Philip, one of the seven first Deacons, who baptized the Eunuch of Queen Candace, with S. Philip the Apostle. S. Isidore is not guilty of that Mistake, but distinguishes the two Philips, l. 1. 447. The curious enquirers after the Greek Antiquities, have taken much Pains to know the Original of the Altar erected to the Honour of the unknown God, of which mention is made in the Acts: Some affirm, saith he, That the Athenians having required assistance of the Lacedaemonians, their Messenger was stopp'd near a Mountain of Parthenia, by a Ghost, who commanded him to return home, and bid the Athenians be of good Courage; for they should have no need of the Help of the Lacedaemonians, he would assist them: That the Athenians, after this, having obtained the Victory, built an Altar to that Unknown God, which had given them that Advice, and had helped them. Others say, That the City of Athens being afflicted with a Rage∣ing Pestilence, the Athenians having invoked all their other Gods, to no purpose, bethought themselves to build an Altar to the Unknown God, and immediately the Plague was stayed, l. 4. 69. There are a great number of other of S. Isidore's Letters upon several Texts of Holy Scri∣pture: But as a Proof of his Acuteness and Ability to interpret Holy Scripture, it is sufficient to observe, That he gives ten Explications of one Text of S. Paul, l. 4. 129. And that in one Letter, of a few Lines, he explains eight several Texts of Scripture, l. 4. 112. so ready and fa∣miliar was it to him. He sometimes unfolds those Texts which the Hereticks did abuse to uphold their Errors, and maintains against their false Glosses those Texts which the Orthodox alledged. He often enlarges upon such Maxims of Piety and Principles of Morality as are contained in those Texts of Holy Scripture which he quotes. He likewise very commonly explains it in a Spiritual Sence, that he may raise out of it some Moral Observations and useful Instru∣ctions.
Altho' S. Isidore hath not professedly treated of any Doctrine of Religion, yet in many of his Letters we find them very strongly confirmed and proved. He shews, That the Heathen Religion hath evident Marks of Falshood, l. 1. 95. l. 4. 27, 29, 30, &c. And that Christianity hath all the Signs of Truth, and opposes those who accuse it of Novelty, l. 2. 46. He affirms, That if we do but compare the Holy Scriptures with the Heathen-writers, we may soon discern on which side the true Religion is, l. 1. 21. That the former contain sublime Truths, which beget Reverence, whereas the latter are full of Fables and despicable Fooleries and Cheats, l. 2. 4, 5. Among the Proofs of the Christian Religion he forgets not to insert that of the confirmation of the Gospel by Miracles, and the destruction of Paganism, l. 1. 271. He confutes the Jews in several places, not only by demonstrating, That the Prophecies of the Messias are fulfilled in Jesus Christ, but al∣so by confirming the truth of the Conception of Jesus Christ in the Womb of the Virgin, l. 1. 141. l. 4. 17. He proves, That God hath created Angels, Men and all Beings, l. 1. 343. That all Things are over-ruled by Providence, and not by the influences of the Stars, or by Fate, l. 3. 135, 154, 191. That Things do not come to pass, because God foreknows them or foretells them, but God foreknows and foretells them because they will so happen, l. 1. 56. He explains the Myste∣ries of the Trinity and Incarnation in so many Letters, that it is needless to cite them all. Among others, these are worthy of our Consideration about the Trinity, l. 1. 67, 138, 139, 327. l. 4. 99. About the Incarnation, l. 1. 323, 403. He confutes the Error of the Arrians, l. 1. 246, 353. l. 4. 31, 334. and of the Sabellians, l. 3. 247. He proves the God-head of the Holy Ghost, l. 1. 20, 60, 97, 109, 499, 500, &c. He condemns the Error of the Nestorians, and shews that the name of the Mother of God ought to be given to the Virgin Mary, l. 1. 54. He also opposes those, who confounded the two Natures, as well as the Manichees, who asserted, That the Flesh which appeared in Jesus Christ, was a mere Phantom, l. 1. 124, 323, 102, 303. He refutes the Marcion∣ites, l. 1. 11. the Manichees, l. 4. 13. the Montanists, l. 1. 242. to the 246. and the Novatians, l. 1. 100, 338. He maintains the perpetual Virginity of Mary, both before and after her Con∣ception, l. 1. 23. He is of Opinion, That Jesus Christ came out of her Womb, as well as out of the Sepulchre, without opening the Passage, l. 1. 404. He proves the Soul to be Immortal, l. 3. 295. l. 4. 125. But he confutes the Doctrine of Origen about the eternal Praeexistence of Souls, l. 4. 163. He also disproves the Opinion of those who believed, That the Soul is part of the Substance of God himself, l. 4. 124. He shews, That the Resurrection of the Body is certain, but the manner of it and time, is uncertain, l. 1. 284. l. 2. 43. He holds, That after the Resurre∣ction, the Bodies of the damned shall be Spiritual, as well as the Bodies of the blessed; that is to
say, as he explains it, active, and of the nature of the Air. He believes, That the damned shall be punished in different manners, according to the difference of their Sins, l. 4. 42. He defends the freedom of Man's Will, l. 1. 271, 303, 352, 363, &c. He allows, That Grace is necessary to perform that which is good, but he will have Man on his part to use his diligence and labour, that Grace may be operative. The Nature of Man, saith he, hath received several Graces which it is in Man's power to make good use of. Man's labour must concurr with Grace, as the Industry of Sailers is helpful to the prosperous Winds. It is of God's Providence that our help comes, but we must also joyn our endeavours with it, l. 2. 2. We are our selves, saith he in another Let∣ter, the cause of our own Damnation, and Jesus Christ is the cause of our Salvation; for it is he that hath justified us by Baptism, who hath delivered us from the Punishments we have de∣served, and hath enriched us with his Gifts; but all his Graces will be of no advantage to us, if we do not what we are able to do on our part, l. 2. 61. Man, saith he in another place, stands in need of the divine Assistance to accomplish those very things, which seem to be in his Power; but that Grace is never wanting to those, who on their part do what they are able; for if the Di∣vine Providence excites, and stirs up those, who have no desire to do good, with what reason can it deny necessary helps for doing good to those, whose Will is well enclined, and do what they are able? l. 4. 171. Nevertheless, Man must not attribute the good he doth to himself, but must re∣ferr all to the Grace of God, otherwise his best Actions will be of no use to him, l. 2. 265, 242. In sum, no Man lives upon Earth, and sins not, l. 1. 435. S. Isidore delivers himself upon the Sacraments of Baptism and the Lord's Supper, in a way altogether conformable to the Doctrine and Discipline of the present Church. The Baptism of Infants, saith he, doth not only wash them from their natural Pollution, caused by the Sin of Adam, but it also conferrs Graces: It not only obliterates the Sin of those that receive it, but also makes them God's adopted Children, l. 3. 195. The Veil, that covers the Sacramental Elements, doth undoubtedly overspread the Body of Jesus Christ, l. 1. 123. And the Holy Spirit turns the Wine into the Blood of Jesus Christ, l. 1. 314. The scandalous Life of Ministers, their Sins and Impieties do not hinder the effect of the Sacra∣ments which they administer, l. 1. 120. l. 2. 37, 52. l. 3. 34, 394. He approves of the Honour which is given to the Martyrs, and the respect which is bestowed on their Relicks. He disallows not the presenting of Offerings at their Altars in honour of them; but the principal respect, which we can give them, is to imitate their Lives, l. 1. 55. l. 2. 89. He preferrs a single Life before Mar∣riage, l. 2. 133. He observes, That the Polygamy of the ancient Patriarchs was then very excu∣sable, because it was necessary that they should have a numerous Posterity; but it may not be now used as a pretence to cover our Incontinence. We will conclude with the Idea and Definition which he gives the Catholick Church: The Faithful, saith he, dispersed throughout the whole World, make up the Body of the Universal Church; every particular Church is a Member of it, l. 4. 103. This Universal Church hath often been assaulted, but it never was, nor ever shall be utterly extinct, l. 3. 5.
In the Letters of S. Isidore there are a great many important things worthy of our Observation touch∣ing the Discipline of the Church. He condemns Symony in an infinite number of them, l. 1. 26, 29, 30, 45, 106, 111, 119, 120, 136, 145, 158, 315. l. 2. 125. l. 3. 17, &c. He taxes all those Exactions which were used upon the account of Ordinations, with this Crime. He con∣demns, in several places, those who ambitiously sought for Bishopricks. He reminds the Priests about the Administration of the Sacrament of Penance, that they have Power to bind as well as loose; That they neither may nor ought to loose those, who bring no Medicine for their Sins, and who do not endure a Penance proportionable to the greatness of their Crimes. He advertiseth them, That they ought to be Ministers of Jesus Christ, and not Fellow-Criminals; That they are Intercessors with God and not absolute Judges; That they are Mediators and not Masters, l. 3. 260. He tells the Deacons, That they are the Bishop's Eye, and that they ought to be very careful in the management of the Church's Revenue, l. 1. 19. He orders all Ecclesiastical Persons to carry themselves modestly, and avoid the familiarity, converse and sight of Women, l. 1. 89. l. 2. 284, 278. l. 3. 11, 66. He requires them to be subject to Princes, and pay them Tribute, l. 1. 48. He observes, That in the Apostle's time the Christians had no Churches, but that in his time they were become very sumptuous and fine, l. 2. 246. He blames the Bishop of Damiata for having built a stately Church, with the Money which he had scraped toge∣ther by selling Ordinations, and other Exactions of the People. He tells him, That it is to build Zion by Blood, and establish Jerusalem by Iniquity; as it is said in the Prophet Micah; That a Sacrifice made up of another Mans Substance, is an Horror and an Abomination to the Lord. He advises him to give over building that Church at the expence of the People, if he would not have that lofty Temple convince him of Injustice before God, and be a Monument, that shall cry eter∣nally against him, and which shall require the restitution of what he hath taken from the Poor, and Vengeance for oppressing of them, l. 1. 37. We find also some Ceremonies of the Church taken notice of in S. Isidore's Letters. In his time the Bishop wished Peace to the People, and the Con∣gregation answered, And with you also, l. 1. 122. The Deacons which ministred at the Altar wore a Linen Vestment, and the Bishops had a kind of Cloke made of Woollen, which covered their Neck and Shoulders, which they put off when the Gospel began to be read. The first of these Habits, according to Isidore, denotes the Humility of Jesus Christ; and the second, represented the wandring Sheep, which the good Shepherd brings home upon his Shoulders, l. 2. 246. The Cu∣stom
then was to allow Women to sing in the Church; but S. Isidore says, That they had abused that practice, by causing themselves to be admired for the sweetness and harmony of their Voice, and were no less blame-worthy, than if they sang prophane Songs, and that they ought to be for∣bidden singing in the Church for the future, l. 1. 90. Divorce was only allowed in case of Adul∣tery. The Reason which S. Isidore gives for it, is this, That Adultery is the only Sin by which conjugal Faith is violated, and which brings into a Family the Children of Strangers, l. 2. 376. He could not bear those who asserted, That Comedies might be of good use to beget a detestation of Vice, and make Men more vertuous. The aim and design of Comedians, saith he, is clear con∣trary; and their Art hath no other end, than to hurt and corrupt Manners, l. 3. 336. Those, who are pleased to see counterfeit Passions represented, ordinarily become passionate; it is then ne∣cessary to keep from going to Comedies; for it is easier to avoid the occasion, and to oppose the first approaches of Vice, than to stop the course of it, when it is once begun, l. 5. 433. He says, That a Person condemned by his Bishop ought no where to be received into Communion; but he observes, That altho' this were the regular course, yet many Bishops of his time had neglected it; and that was the reason, that the good Bishops dare not take upon them to correct their disorderly and vitious Clergy.
There never was in the Church a more strict, or free Censor of Manners than S. Isidore of Damiata. The Church of Damiata was then governed by a Bishop, called Eusebius, who sought his own advantage more than that of Jesus Christ. Altho' S. Isidore looked upon him as his Supe∣rior, yet he was not afraid of violating the respect due to him, by telling him with all the freedom imaginable, That he did not lead a Life as became a Bishop. He made no scruple to reprove him for his Vices, to write of them to his Friends, to discover them to the publick, that he might make him ashamed of them, and to lament the unhappiness of the Church of Damiata in having such a Bishop. In his other Letters, he speaks the same things for the most part; sometimes he accuses him of selling Ordinations, sometimes he reproves his Covetousness, sometimes he taxes his Pride and Ambition, and sometimes he suspects him to be guilty of living disorderly. In a word, he gives him every where the Character of a Bishop altogether unworthy of his Ministry. He hath no more regard to the reputation of his inferior Ministers. His Arch-deacon Pansophius, and his Steward, called Maro, are taxed with the Crimes of Symony and unjust Exactions. The Monks, Zosimus and Palladius meet with no better Treatment; he describes them as Debauchees who led a lewd and disorderly Life. Another Priest, called Martinianus, who after the Death of Eusebius strove to get himself ordained into his place, is also accused of many Crimes by Isidore. He wrote also of him to S. Cyril to hinder him from ordaining him Bishop of Damiata. If we will take the pains to read the Letters which he hath written to the Persons already named, and to his Friends upon the same Subject, we shall find therein excellent Instructions for all Bishops. Parti∣cularly we may see against those that Hunt after Bishopricks, l. 1. 23, 28, 104. l. 2. 127. and many others against the Bishops, who conferr Ordinations for Money, l. 1. 26, 29. and others which we have cited in speaking of Symony. Against proud and covetous Bishops, and who make not a good use of the Revenues of the Church, l. 1. 38, 44, 57, 215. Against their lord∣ing and tyrannical Humour, l. 2. 208, 209. He describes the excellency of the Priesthood, l. 2. 200. and preferrs it before the temporal Government; because Bishops govern the Soul, whereas Prin∣ces have Power only over the Body. He speaks, in several places, of the necessary Qualifications of a Bishop, and of the difficulty that there is in discharging that Ministry well, l. 1. 104, 151. l. 3. 216, 259. l. 4. 213. 145. He admonishes those that desire to be Bishops, that they ought to purifie themselves before they undertake to purifie others, l. 2. 65. He thinks, That there are two Things absolutely necessary for a Bishop, Eloquence and Holiness of Life; that if these two go not together, 'tis impossible that a Bishop should do any good in his Place, l. 1. 44. l. 2. 235. l. 3. 259. That Gravity, and a Constancy in his Actions, ought also to be joyned with these two Vertues, l. 1. 319. l. 2. 290.
But S. Isidore did not only use such Admonitions and Reproofs towards his own Bishop and Clergy to amend them, but also he dealt in the same manner with S. Cyril, Patriarch of Alexandria, in writing to him about the Troubles that happened at the Council of Ephesus. He accuses him for acting too rashly and fiercely, and tells him, that many of those who were as∣sembled at Ephesus, boldly asserted, That he sought more to be avenged of his Enemy, than settle the Orthodox Truth. He is, say they, a true Nephew of Theophilus, he hath the same Spirit and Behaviour; and as this last thundered out his Fury against the Blessed John, his Nephew hath done the same, altho' there be a great deal of difference between the Persons accused, l. 1. 310. He wrote to him after the same fashion in another Letter. The Examples of Holy Scripture, saith he, create in me such an horror as obliges me to write to you. For whether I look upon my self as your Father (as you call me) I am afraid least if I do not admonish you, I should be puni∣shed as the High-Priest Eli was, for having not reproved his Sons. But if I consider my self ra∣ther as your Son, upon the Account of S. Mark, whom you represent, the punishment of Jonathan, who was slain, because he did not hinder his Father from consulting the Witch of Endor, is a Warning to me. Wherefore, to avoid my own and your Condemnation, I am obliged to admo∣nish you to lay aside the Disputes now on foot, and not engage the Church of Christ in a particu∣lar and domestick Quarrel, and so raise a perpetual Schism in the Church under the pretence of Religion, l. 1. 370.
It was the Grief that S. Isidore had, to see the Orthodox Bishops divided among themselves, that made him speak thus. He imagined that S. Cyril's Rashness was the Cause of it. He thought that he sought to revenge an old Quarrel: And it appears likewise, that he suspected him, not to have a thorough-sound Opinion about the Incarnation, l. 1. 323. But, afterwards, being bet∣ter informed, he approved his Doctrine, and exhorted him to continue stedfast in it, and not contradict himself, as it appears by Letter, 324. l. 1. S. Isidore wrote not only to S. Cyril, to endeavour a Pacification between the Bishops of the Council of Ephesus, but thought himself ob∣liged to write to the Emperor Theodosius. He advised him to go himself to Ephesus, to appease the Troubles; and admonishes him, Not to espouse the Animosities of either Side, nor suffer his own Officers to intermeddle with Matters of Doctrine, l. 1. 311. Thus did S. Isidore, without leaving his Retirement, engage himself in the greatest Affairs of the Church, and joyned with the Prayers, which he made to God for the Peace of his Church, the most effectual Counsels and Advice.
So that he was none of those Monks who were contented to bewail their own Sins, and pray to God for others in secret, and who remain in perpetual Silence, without concerning themselves with what happens, or having any Commerce with other Men. He found out a way to joyn the Love of Solitude with the Knowledge of what happens in the World; Piety and Silence with Charitable Advice and Admonitions; Mental Recollection with a continual Observation of other's Actions: And, to speak in one Word, all the Exercises of a Monastick Life, with the Care and Vigilance of a Pastor. There were no Persons, of whatsoever State and Condition they were, but he gave them Advice and Instructions about their Employments and Duties. We have already seen after what manner he gave them to Bishops and Ecclesiastical Persons, let us now take a view of some of them, which he gives to the Laity.
Advice to Kings. If you will obtain the Eternal and Incorruptible Kingdom, which God will give to those who govern well here below, as a Reward, you must make use of your Power with Moderation and Goodness, and liberally dispense your Riches to the Poor; for 'tis not a Prince's Power that saves him, but his Justice, Goodness and Piety: He cannot avoid being counted an Ido∣later, if he unjustly hoards up his Temporal Riches, without distributing them to the Poor, l. 1. 35. to Theodosius.
Advice to Magistrates and Governours. They ought to think with themselves, That the Time of exercising their Offices is short; That Life it self is not of long continuance; That the Rewards or Torments of another World are Eternal; That they ought to Administer Justice freely to all the World, use their Authority with gentleness, and give no Man a just Ground of Complaint, l. 1. 31, 47, 48, 133, 165, 191, 208, 290.
Advice to Courtiers. Not to misuse the Favour of their Prince, but to employ it for the Good and Safety of the People, and to imitate Daniel, l. 1. 36, 47, 48.
Advice to Soldiers. Not to take too much upon them, to do no Violence nor Injustice, &c. l. 1. 40, 78, 297, 327.
Advice to Subjects. Jesus Christ submitted himself to the Laws of the Emperours, and paid Tribute, to teach us Obedience to Kings, and not to exempt our selves from paying their Dues, upon the Pretence of Poverty, l. 1. 206, 408.
Advice to Women. If they would be commended as Judith, Susanna or S. Thecla, they must imitate the Vertues of those Illustrious Women, l. 1. 187. That Christian Women should modestly apparel themselves, and that they should not use the Adornings and Finery of the Women of the World. Upon this occasion he relates a remarkable Story of a Young Woman, who coming into the Sight of a Young Man, who was extreamly in Love with her, cured him of that fond Passion, by presenting her self before him with her Heir cropp'd, and her Head covered with Ashes, l. 2. 53, 145. He recommends Modesty also to them, but more especially to Widows, l. 1. 179.
Advice to Parents. Concerning the Education of their Children, l. 1. 316.
Advice to those that take the Holy Sacrament with a defiled Conscience, l. 1. 170.
Advice to Sinners. The most perfect State is not to sin, but it is good to repent when we have sinned, and to rise again, as soon as may be, from our Fall. Since you are fallen from your first Estate, which is above your Strength, have a care that you do not neglect the second means of gaining your Salvation, and take heed that Despair do not entirely ruin you, l. 1. 381. l. 2. 160. l. 3. 62. Yet the Hopes of Pardon ought not to encourage us in Sin, for it is much easier to pre∣serve Innocency than to restore it, forasmuch as some Scar always remains after the Cure, and it can never be recovered but with much Pain, l. 3. 157.
Advice to a Physician, who lived wickedly. You profess a Science which requires a great deal of Prudence and Wisdom, but you have a Spirit of Contradiction; you cure small Wounds for others, but do not heal your own Distempers, which are very great and dangerous: If you will be a True Physician, begin to cure your own diseased Soul, l. 1. 391, 437.
There are an infinite number of such like Instructions in the Letters of S. Isidore. They are full of Maxims of Piety and the Rules of a Spiritual Life. He, in several Places of them, recommends Charity, Humility, Vigilance, Holiness, Modesty, Sobriety, Patience, Contempt of the World, Repentance, Labour, Prayer, and other Christian Vertues, of which he teaches the Practical Part. He renders the contrary Vices detestable, and propounds fit Remedies for us to apply to them. He principally inveighs against Three Vices very common in his Time, Ambition, Covet∣ousness and Intemperance. Lastly, All his Letters are full of most solid and profitable Christian
Maxims: This is an excellent one, which he often repeats; Our Lives must correspond with our Words, and we ought to practise our selves what we teach others, for it is not enough to say, but we must do what we say.
As S. Isidore professed a Monastick Life, so 'tis to the Monks that the greatest part of his Instructions, which we have already spoken of, are directed. He extols a Monastick State in general, l. 1. Let. 129. and gives the Description of a true Monk, l. 1. 200, 298, 308, 319. He makes that estate to consist principally in two things; In Retiredness and Obe∣dience, l. 1. 1. The Apparel of the Monks, according to him, ought to be like S. John Bap∣tist's; that is to say, Of Hair, and their Food ought to be nothing but Herbs: But if they are not able to undergo so great Austerities, they ought to live in that Way which the Bishop commands them, and follow the Rules which he shall prescribe them, l. 1. 5, 74, They ought not to live as they list, but put themselves under the Government of some Supe∣rior, l. 1. 193, 260. They ought not to concern themselves with worldly Affairs, nor main∣tain any Trade or Commerce with the World, l. 1. 25, 75, 92, 220. When any Man hath once embraced a Monastick Life, he ought to persevere with Zeal, l. 1. 91, 110. Incon∣stant and fickle Monks are blame-worthy, l. 1. 41, 173, 314, 318. They ought not to be allowed to live in Idleness, but they must be employed and labour, l. 1. 49. They may not read the Books of Profane Authors, nor affect to speak or declaim elegantly, l. 1. 62, 64. I omit to speak of the Practice of such Christian Vertues as he recommends to them, and of those Vices which he reproves in some Monks of his Time, because that were to repeat what we have already said.
What we have spoken of S. Isidore of Damiata, may suffice to inform us of his Style and Person: Nothing remains more to be spoken of, but the Editions of these Letters, which I shall do in a few Words. The three first Books were translated into Latin by the Abbot Billius, and printed after his Death in Greek and Latin, at Paris in 1585. with a Collection of the excellent Observations of that Learned Man, as well upon S. Isidore as upon other Greek Fathers. Ritterhusius added a Fourth Book to these, and caused it to be printed with [the other Three, and] his own large Notes [upon all the Four Books] by Commelinus [at Heidelberg] in 1605. The Jesuit Schottus joyned a Fifth Book to them, which was printed in Greek at Antwerp in 1623, in Latin at Rome in 1624. and in Greek and Latin [illustrated with Notes, Glosses and Arguments] at Franck fort in 1629. They are all collected into one Volume, and printed in the last Edition at Paris, in 1638.
A Priest.] All the Ancients give him no other Title; and it doth not appear by his Letters that he had any other.
Of Damiata.] Ephrem in Photius, c. 228. saith, That he was born at Alexandria; nevertheless it may be said, That he was of Damiata. because he retreated into a place near that City, as appears by his Let∣ters.
Anciently called Pelu∣sium, whence he is usually styled Pelu∣siota, by Authors.
S. Isidore Pelusiota.
He embraced a Monastick State.] His Letters make it evident enough, and Evagrius, l. 1. c. 15. of his History, assures us of it in the same Terms that we have used.
Famous] So Evagrius calls him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Whose Fame is spread far, as the Poet says. They that make use of this passage to prove that he made Poems, understand it i••••. Ephrem gives him a like Epithet.
Dr. Cave, 2013.
He speaks himself of a Trea••••••e of Fate against the Gentiles.] Suidas says, That he had composed some other Works. He cites the Treatise of Fate, in Let. 253. lib. 3. I do not believe it a distinct Treatise from that against the Gentiles, cited in the 137th. and 228th. Letters of the second Book, because what is said in those Places respects the same matter.