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.

ENNODIUS Bishop of PAVIA.

MAgnus Felix Ennodius, descended of an illustrious Family among the Gauls a 1.1, was born in Italy b 1.2, in the Year 473 c 1.3. Having lost at the Age of Sixteen an Aunt, who gave him Maintenance and Education, he was reduc'd to low Circumstances in the World, but by marriage to a rich Fortune he was restor'd to a plentiful Estate. He enjoy'd for some time the Advantages and Pleasures which Riches afford, but knowing the danger of them, he resolv'd to lead a more Christian Life. He entred into Orders with the consent of his wife, who for her part embrac'd a chast and religious Life. 'Twas at this time that he became famous for his Letters and other Writings. He was chosen to make a Panegyrick upon King Theodoric, and undertook the Defence of the Council

of Rome which acquitted Pope Symmachus. For his Merits he was promoted to the See of Pavia about the Year 510 d 1.4. After this he was made choice of to endeavour the Re-union of the Eastern to the Western Church: Upon which occasion he made two Journeys into the East; the first in the Year 515, with Fortunatus Bishop of Catana, and the second in 517, with Peregrinus Bishop of Misena. These Journeys had not the success which he desir'd, but they discover'd his Prudence and Courage: For the Emperor Anastasius did all he could to seduce or corrupt him, but not being able to compass his design, after many affronts, at last he caus'd him to put to Sea in an old rotten Ves∣sel, and forbad all persons to suffer him to land at any Port of Greece, whereby he was expos'd to manifest danger. Nevertheless he arriv'd safe in Italy, and return'd to Pavia, where he died a lit∣tle time after, on the first day of August in the Year 521, aged 48 years.

There are many Writings of this Author which have no relation to Ecclesiastical Matters. A∣mong his 297 Letters which are divided into nine Books, there are but very few from whence any weighty observation can be made about the Doctrine or Discipline of the Church. The fourteenth Letter of the second Book is one of this number. It is written to the Christians of Africk, whom he comforts under the Persecution which they had suffer'd for a long time, and the loss of their Bishops. Fear not, says he to them, because you see your selves destitute of Bishops; you have amongst you him who is both the High-Priest and the Sacrifice, who seeketh not honours, but hearts. The Confession of the Martyrs is more honourable than the Episcopal Dignity. Many times favour promotes persons of little merit to the Episcopal Throne, but nothing but Grace can confer the honourable Title of a Confessor. He acquaints them afterwards, that he had sent them the Reliques of the Martyrs S Nazarius and S. Ro∣manus, which they had desir'd. This Letter is among those of Symmachus, and 'tis very probable that it was written by Ennodius in this Pope's name.

The nineteenth Letter of the same Bishop is also remarkable. There he rejects the Opinion of one who had affirm'd that Man has no liberty to choose any thing but evil; he calls this a Schismatical Proposition, and one that borders upon Blasphemy. For what kind of liberty would it be to will no∣thing but what deserves punishment? and how can it be said that one has a choice, when there is but one side to take? If this were so, the Laws of God would be unjust: for how can he oblige us to do good, after he hath taken from us the desire and power to do it? What means then this passage of St. Paul, which gives testimony to free-will; To will is present with me, but how to perform that which is good I find not? Is not this the meaning of it: I can choose the good way, but presently I leave it, unless Grace assist me? No body doubts but the Author of Grace opens to us the way of Righteousness by his Assistance; no body condems this Doctrine; for Grace leads good men, and prevents their good actions. 'Tis Jesus Christ that calls us, and invites us to Salvation by his Exhortations, when he says unto us, Come my Children, hearken unto me; but if our Free will does not obey his Admonitions, if our Industry does not follow his Commands, we throw our selves headlong into Hell, without being constrained to it by any necessity. We owe therefore our Vocation to Grace; 'tis Grace that leads us to Life by secret ways, unless we resist it, but 'tis by our own choice that we follow that which is good where it's shew'd unto us. These are the Sentiments of Ennodius about Grace, which come near to those of Faustus and the Priests of Mar∣seilles, and which do not agree with those of St. Augustine and his Disciples.

Although there be some Christian thoughts in the other Letters of Ennodius, yet we have found nothing in them remarkable enough to be related here: His Panegyrick of King Theodoric does not at all concern Ecclesiastical Matters, but only profane History.

His Apology for the Council which acquitted Pope Symmachus, was written by Ennodius against a Paper made by the Enemies of this Pope, entitled, Against the Synod which pronounced an absurd Sentence of Absolution.

This Paper was written with very much Artifice. He opposed the Authority of this Council; 1. Because the King had not summoned all the Bishops, and all those who came there had not con∣sented to this Absolution: he adds, that those who were the Accusers of Symmachus were excluded, and could not be heard, and that those who were at the Synod, had confess'd that they were old and weak. Secondly, Because the Bishops of this Council had not followed the Intention of King Theo∣doric, and durst contest his Right to call a Council. Thirdly, Because this Council had asserted a false Proposition, viz. That there is no remedy for the Disorders of Popes; as if it were one of the Priviledges of the Successors of St. Peter to have an unbounded licence to sin. Fourthly, Be∣cause this Proposition of the Council, That the Pope cannot be judged by his Inferiours, is very dangerous; for if this were so, it were needless to call a Council, and the Council being call'd should not cite the Pope, not bring his Accusers before them; nay, the Pope himself ought not to come there, nor approve the meeting of this Synod as he had done. Fifthly, Because that the Pope, after he had presented himself before the Council to be judged, went away, and would not come there again, although he was cited four times, which was a sign that he had abandoned his Defence. In fine, he says that they could not Absolve him unless he had answer'd the Accusations that were laid to his Charge. Sixthly, Because that this Council had advanced false Doctrine, viz. That the Councils ought to be summoned by the Pope; for, says he, the Provincial Synods which are held

every year without consulting the Pope, are a convincing evidence of the falshood of this Doctrine. Seventhly, Because the King having named a Deligate for the Church of Rome, he had acknowledg'd that the Pope's administration might be reformed, and that he had no reason to complain, since he himself had appointed Delegates for other Churches.

Ennodius answers these Objections with much subtilty: First, That it was not necessary to call all the Bishops to this Synod, and that it was false that those who were not present at it, were against Pope Symmachus; that it was ridiculous to make the Bishops of the Councils pass for Fools and Sots, because they had said they were weak in Body; that they would not hear the Accusers of Symma∣chus, because the Persons produced could not be admitted to give testimony against Bishops accord∣ing to the Canons. Secondly, That the Bishops had reason to declare to King Theodoric, that the Council ought to be call'd by his Authority, because in effect he had this Prerogative. Thirdly, That the Pope had no need of Reformation, because he that was promoted to this Dignity was holy, and God would not suffer, that he who held a place so eminent, should be corrupted. Fourth∣ly, That although in strictness the Pope could not be judged by a Council, yet he had voluntarily subjected himself to its Judgment. Fifthly, That he had not withdrawn himself from it, but be∣cause he could not come to it more freely. Sixthly, That it was true, Provincial Councils might assemble without the consent of the Pope, but not a Council whose business it was to j••dge the Pope himself. Seventhly, That the King was surprized in naming a Delegate, who neglected the chief Duties of Piety in discharging that Office; That the Pope had a right to name one for other Churches, but not to name one for his own, because God would have the Causes of other men de∣termined by the Judgment of Men; but as to the Successors of St. Peter, they are only subject to the Judgment of God. Ennodius concludes his Answers with three Prosopopeia's. In the first he brings in St. Peter speaking, who exhorts the Romans to obey Symmachus, and putan end to the Schism. In the second he brings in St. Paul speaking, who thunders against the Schismaticks. And lastly, Rome Christian comes upon the Stage, who gives also her Suffrage in favour of Symmachus, and for the benefit of Peace. I leave it to others to compare together the Objections and Answers contained in this Apology of Ennodius: But I do not think that there are many who will pass this Proposition, That a Man being promoted to the Papacy becomes holy, and that this Dignity either finds or makes him such. 'Tis a Paradox which may be overthrown by many contrary Examples. Yet Ennodius had no other way to exempt the Pope from the Jurisdiction of a Council, and in effect there is no other way to do it; for it is against Order, that there should be no Remedy to hinder the excesses and exorbitances of the first Bishop of the Church: and therefore if all men be agreed that this way is indefensible, and that the Popes may be corrupted and disorderly, is it not necessary that a Coun∣cil should be able to remedy this Inconvenience; and how can this be done unless it has a Right to judge the Pope?

The Life of St. Epiphanius Bishop of Pavia, and that of St. Anthony Monk of Lerina, contain not any thing very remarkable, no more then the Prayer of Ennodius about himself, or his Eucha∣ristic upon his own Life. The instructive Exhortation written in Prose and Verse, is a Book of Morality about the Vertues and Sciences. In another Book he praises the Canon lately made, viz. That all the Bishops should have a Clergy-man dwelling with them, to be a witness of all their actions, that all occasion of suspicion may be removed. This Canon was indeed new, but the Custom was more ancient. This sort of Clergy-men are called by the Greeks Syncelli, and by Ennodius Cellulani.

Ennodius is also the Author of some Formularies, as of that of the Manumission of Gerontius, Slave to one named Agapetus, and of two Benedictions of Easter Wax-Candles, and of the Prayers before and after Mess.

Among Ennodius's Pieces of Rhetorick, there are six upon Sacred Subjects: The first upon the Day of the Promotion of Laurentius to the Bishoprick of Milan; the second upon the Dedication of a Church of the Apostles; the third upon the Election of a Coadjutor; the fourth upon the Dedi∣cation of a Church; the fifth in behalf of a Bishop who takes possession of his See; the sixth in behalf of the Catholick Councils against the Eastern Hereticks. There is nothing at all remarka∣ble in these Writings. The other Pieces of Rhetorick are upon profane Subjects, as well as all the Epigrams, and the greater part of his Poems: Some Hymns indeed are to be excepted, of which it were needless here to give a Catalogue.

The Style of Ennodius is obscure, yet he has a vigorous and lively Imagination; but his Reason∣ings are not good. Some of his Works had been printed apart, but all of them were collected to∣gether and publish'd by Schottus and Father Sirmondus, who caus'd them to be printed within a year one of another, viz. Schottus at Tournay in 1610. and Father Sirmondus at Paris in 1611. His Editi∣on is very correct, to which he has added Notes that explain the Names and Qualities of the Per∣sons mention'd in Ennodius, and contain many Observations very useful for clearing up the History of that time. At Basil almost all his Works were publish'd amongst the Orthodoxographra, in the Year 1569. Cave Hist. lit. p. 390.

Notes

• a 1.1

  Descended of an illustrious Family among the Gauls] says in many places of his Works, that his Parents were Gauls. He was a Kinsman to the greatest Lords in his time; as to Faustus, ••oetius, Avienus, Olybrius, Senarius, Florianus, &c.
• b 1.2

  In Italy] 'Tis certain that he pass'd his first years in Italy.
• c 1.3

  In the Year 473.] In the Panegyrick which he made upon Theodoric, he declares that he was six∣teen years old when that King entred into Italy in the Year 489.
• d 1.4

  About the Year 510] Father Labbe says that he was made Bishop of Pavia in 490, but this cannot be, since he was not then seventeeen years old. He was not yet Bishop when his Book was approv'd in the Synod of Rome in 503, for the Title of Bishop is not given him.