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# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book II/Chapter 5

Epistle X.
To Paulus, Bishop of Naples.
Gregory to Paulus, &c.
If we administer safely the priestly office which we have received, without doubt both Divine assistance and the affection of our spiritual sons will not be wanting to us.  Wherefore let thy Fraternity take care to shew thyself in all things such that the testimony which the clergy, the nobility, and all the people together, of the city of Naples bears to thee may be strengthened by the increase of thy goodness. Thou oughtest, then, so to bind thyself to continual employment in exhorting the aforesaid people that the Divine husbandman may store in his garners the fruit of thy word, which thou shalt have gathered from them by thy labours. But till such time as we shall be able, God revealing to us His will, to deliberate concerning the things which our aforesaid sons request us should be done, we grant leave for clerics to be ordained from the ranks of the laity, and also for manumissions to be solemnly celebrated before thee in the same church. Moreover we desire thee to observe without hesitation the customs of the clerical order and of the presbyters
of the above-named church:  and do thou also keep such diligent watch in the instruction of the same, that, abstaining from all that is unsuitable or unlawful, they may stand fast, under thy exhortations, ministering with due obedience, in the service of our God. The month of January, the tenth Indiction.

## Footnotes

* ↑ Though called here Episcopus Neapolitanus, it is apparent from this and other Epistles that he was as yet only the episcopal visitor, not the regular, or cardinal, bishop of Naples.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book II/Chapter 7

Epistle XV.
To Paul, Bishop.
Gregory to Paul, &c.
I appointed thy Fraternity to preside for the present over the church of Naples, to the end that thou mightest convert all thou canst to God by persuasive preaching. And, while thou oughtest to be giving thy whole mind to this work, thou art in haste to return before bringing forth this fruit to the Lord, and requestest me to settle the affairs of this same church speedily, my mind being meanwhile by no means unoccupied in this matter. But, being desirous of fortifying securely the well-being of this Church, I hold it needful to consider the matter with long continued deliberation, so as to be able to arrange its affairs by the ordination of a worthy whom Christ may reveal to us. Wherefore let thy Fraternity meanwhile study to watch for the good of souls, so that the opinion I have of thee may be strengthened by the effect of thy working. All thou hast written concerning the deacon Peter has now been made known to us by the ex-consul Theodorus. And so, now that I know that he is constant to thee, and, according to thy testimony, studies the advantage of the Church, he ought to be afraid of no one’s opposition or enmity, but persevere in benefiting the Church and serving God all the more watchfully as he feels that others have a grudge against him; that so they may have no power at all to injure him. Moreover, thy Fraternity ought not hereafter to be suspected with regard to him; since no surreptitious proceedings will have effect on me.

## Footnotes

* ↑ For the occasion of this letter, see II. 9, note 6.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book III
## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
* Chapter 13
* Chapter 14
* Chapter 15
* Chapter 16
* Chapter 17
* Chapter 18
* Chapter 19
* Chapter 20
* Chapter 21
* Chapter 22
* Chapter 23
* Chapter 24
* Chapter 25
* Chapter 26
* Chapter 27
* Chapter 28
* Chapter 29
* Chapter 30
* Chapter 31
* Chapter 32
* Chapter 33
* Chapter 34
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book III/Chapter 1

Book III.
Epistle I.
To Peter, Subdeacon.
Gregory to Peter, Subdeacon of Campania.
What a crime has been committed in the Lucullan fort against our brother and fellow-bishop Paul the account which has been sent to us has made manifest. And, inasmuch as the magnificent Scholasticus, judge of Campania, happens at the present time to be with us here, we have especially enjoined on him the duty of visiting the madness of so great perversity with strict correction. But, since the bearer of the aforesaid account has requested us to send some one to represent ourselves, we therefore send the subdeacon Epiphanius, who, together with the aforesaid judge, may be able to investigate and ascertain by whom the sedition was raised or investigated, and to visit it with suitable punishment. Let thy Experience then make haste to give aid in this case with all thy power, to the end both that the truth may be ascertained, and that vengeance may proceed against the guilty parties. Wherefore, since the slaves of the glorious Clementina are said to have had to do with this same crime, and to have used language calculated to stir up the sedition, do thou subject them strictly to immediate punishment, nor let your severity be relaxed in consideration of her person, since they ought to be smitten all the more as they have transgressed out of mere pride as being the servants of a noble lady. But you ought also to make thorough enquiry whether the said lady was privy to so atrocious a crime, and whether it was perpetrated with her knowledge, that from our visitation of it all may learn how dangerous it is not only to lay hands on a priest, but even to transgress in words against one. For, if anything should be done remissly or omitted in this case, know that thou especially wilt have to bear the blame and the risk; nor wilt thou find any plea for excuse with us. For in proportion as this business will commend thee to us if it be most strictly investigated and corrected, know that our indignation will become sharp against thee, if it be smoothed over.
Moreover, for the rest, if any slaves from the city should have taken refuge in the monastery of Saint Severinus, or in any other church of this same fort, as soon as this has come to thy knowledge, by no means allow them to remain there, but let them be brought to the church within the city; and, if they should have just cause of complaint against their masters, they must needs leave the church with suitable arrangements made for them. But, if they should have committed any venial fault, let them be restored without delay to their masters, the latter having taken oath to pardon them.

## Footnotes

* ↑ The Castellum, or Castrum, Lucullanum was a small island adjoining Naples. Respecting Paul, bishop of Nepe, who had been sent as visitor to the See of Naples during a vacancy, and his difficulties there, cf. II. 9, 10, 15; III. 35.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book III/Chapter 10

Epistle XII.
To Maximianus, Bishop.
Gregory to Maximianus, bishop of Syracuse
I wrote some time ago to your Fraternity desiring you to send to the Roman city those who had alleged anything against Gregory, bishop of the city of Agrigentum. And we exhort you by this present epistle that this should be immediately done. Wherefore hasten to send with speed the persons themselves, and the rest of the documents, that is the reports of proceedings and the petitions that have been given in. Nor do we allow any delay or excuse to be sought; to the end that, when they have been sent, as we have said, with speed to the Roman city, we may know how, with the help of God, we may most advantageously deal with him.

## Footnotes

* ↑ Cf. I. 72.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book II/Chapter 4

Epistle IX.
To the Neapolitans.
Gregory to the gentry and commonalty (ordini et plebi) residing at Naples.
The communication you have addressed to us has made manifest what your opinion is of our brother and fellow-bishop Paulus: and we congratulate you in that your experience of him for a few days has been such that you desire to have him as your cardinal bishop. But, since in matters of supreme importance there ought to be no hasty decision, so we, Christ helping us, will arrange after mature deliberation what is to be done hereafter, his character meanwhile, in course of time, having become better known to you.
Wherefore, most beloved sons, obey ye the aforesaid man, if you truly love him, and with devoted minds meet his wishes in peaceful concurrence, to the end that the affection of your mutual charity may so bind you to each other, that the enemy who flies about you raging may find no way through any of you for creeping in to break up your unanimity. Further, when we shall have perceived the aforesaid bishop offering to God the fruit of souls which we long for, God Himself also approving, we will do afterwards whatever divine inspiration may suggest to our heart, with regard to his person and to your desire.

## Footnotes

* ↑ He was bishop of Nepe, which as well as Naples, was in the urbicarian province of Rome. The filling up of the See of Naples appears to have been a cause of great anxiety to Gregory, probably because of the party feeling prevailing in the city. In his first letter to the Neapolitans (supra, Ep. 6), he had contemplated the speedy election of a new bishop in the usual way; but it appears from this Epistle that he had seen reason to defer such election, sending meanwhile Paulus of Nepe to administer the See. Some at least in Naples appear to have wished this Paulus to be elected soon after his arrival among them; but this Gregory would not allow till he could see better how things were going. Such provisional arrangement continued, it seems, for more than a year, another bishop having been commissioned to supply Paul’s place in his own Church of Nepe against the Easter festival (II. 26). That Gregory’s fear of opposition to Paul were justified appears from the subsequent mention of a violent attack made on him by a party opposed to him at Naples (III. 1). He meanwhile, not liking his position, had already been anxious to return to his own see (II. 15), but had not been allowed. When he went at last, it seems that an election had taken place, but had proved futile from the person chosen having refused to be ordained (III. 15). Eventually the election had taken place, by Gregory’s direction, not at Naples, but at Rome (III. 35), one Fortunatus being chosen (III. 61). The whole history of the case illustrates the troubles incident to popular election of bishops at that time, especially in great cities.
* ↑ See I. 79, note 5.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book III/Chapter 11

Epistle XV.
To Scholasticus, Judge.
Gregory to Scholasticus, judge of Campania.
While we were greatly distressed in our care for the city of Naples, bereaved of the solace of a priest, the arrival of the bearers of these presents with the decree for the election of our subdeacon Florentius, had afforded us some relief under so great a burden of thought.  But, when it appeared that our said subdeacon, flying from the very city, had deprecated his ordination with tears, know ye that our sadness
increased, as if from some heavier dispensation. Wherefore, greeting you well, we exhort your Greatness to assemble the chief men or the people of the city, so as to take thought for the election of another, who may be worthy to be promoted to the priesthood with the consolation of Christ. Then, the decree having been solemnly passed, and transmitted to this city, let the ordination proceed, with the help of Christ, among yourselves. But, should you not find a suitable person on whom you can agree, at any rate choose ye three upright and wise men, to be sent to this city as representing the community, and to whose judgment the whole population may assent. Perhaps, when they come hither, they will find such a one as may be ordained as your bishop without reproach, to the end that your bereaved city may neither within itself want an inspector of its deeds, nor, when the care of a priest is supplied to it, afford entrance to hostile snares from without.

## Footnotes

* ↑ For an account of the circumstances of the vacancy at Naples after the deposition of Demetrius, cf. II. 6, note 3; II. 9, note 6.
# Newes from the Dead/In puellam ὑϛερόποτμον à patibulo reviviscentem

In puellam ὑϛερόποτμον à patibulo reviviscentem.
QUæ nuper Medicos vespillonesq́ꝫ fefellit, Et non unius victima mortis erat, Quàm benè Netricis titulum meruisse putanda est, Cùm poterat stamen sic renovare suum?
Englished thus:
Thou more then Mortall, that with many lives Hast mock't the Sexton, and the Doctors knives: The name of Spinster thou maist justly wed, Since there's no Halter stronger then thy Thread.
To the same.
Thou, thine owne Clotho, that knew'st not to feele The darts of Death, yet woar'st no Buffe,nor Steele. If with such Art thou canst thy Distaffe rule, The Souldiers all to thee shall go to Schoole.
# Newes from the Dead/Iugglers we have seene

Iugglers we'have seene cut a Thread, whole: Thy Line Of life was so: just such a Trick was Thine. Hocus Pocus, fast and loose, dead and gone, Here agen: Women have more tricks than one.
Hen. Capell Armig. Coll. Winton
# Newes from the Dead/On Anne Greene her execution

On Anne Green her execution.
SUre Death abhorres the colour, all have seene that Death is blacke, and therefore loves no Greene: A happy colour, in what Prædicament Will the Logicians put this Accident? Shee had her Neck-verse; 'tis a currant signe Shee could not read, her verse was but a Line. Againe, upon this deed to set a crowne; Sh'ad been cut up, if not so soon cut downe. Read this thou youthfull, Read, and be afraid. Shee's a maid twice, and yet is not dis-maid. O Paradoxe! if truth in thee can lye No wonder if the maid could live and dye.
Joh. Mainard, of Magd. Coll.
# Newes from the Dead/Nondum cessàrunt Miracula

Nondum cessârunt Miracula, dogma profanum Mentiri Ancillæ Vita Novata docet. Estne fides? non triste Forum, non tristior Illo Judex, Voxq́ꝫ Ipsotristior——estne fides? Non Crux, non Restis; non Ungula Militis, & quam Non ferat Alcides pectore crebra manus, Cuncta hæc particulam Vitæ non cedere cogunt, Sed valet extremum Virgo loquuta Vale. Sic nescit, nisi viva, Sepulchrum impura Sacerdos Vestali caluit cui modò dextra foco. Exili Lachesis non semper Stamine gaudet, Et Funes novit Parca Benigna suos. Hæc si non Ratio est Restim elusisse Puellam, Quæ causa est? meritò credo fuisse Levem.
# Newes from the Dead/On Shee which was hang'd and afterwards Recover'd

On Shee which was hang'd and afterwards Recover'd.
Rpheus, to fetch his Wife, did goe A voyage to the Shades below ('Twas more then many a man would doe:)
The blood-lesse Ghosts did weepe (they say) And Pluto groan'd, as He did play; Yet She came back but Halfe the way.
Now we have seen a stranger sight; Whether it was by Physick's might, Or that (it seems) the Wench was Light.
But sure 'twill spoyle her Marriage-day, For who so hardy to assay Such an immortall Virbia?
Wives may deceive, and doe their beft To counterfeit in all the rest; Only let them not Dye in jest.
Hen. Perin Gen. Com. of Trin. Coll.
# Newes from the Dead/On one dead by Law, but reviv'd by Physick

On one dead by Law, but reviv'd by Physick.
COme Sophister, distinguish, you that call Restor'd Privation Supernaturall. To solve your Ignorance, come view in one An Ante-dated Resurrection. Some rigid ones perhaps this act will spell With the strange letters of a Miracle: But know, Physitians have a larger Call, Apollo' and Physick are collaterall. Think not Physitians Atheists, since they doe Professe Divinity, and Practic't too.
# Newes from the Dead/In Puellam suspensam

In Puellam suspensam, & dein à Medicis Anatomiam Cadaveris aggressuris, in vitam revocatam.
DUm Mors & Medici conspirant fœdere certo Amborum ut telis una puella cadat, ​Funi ut succedat Ferrum, & suspensa secetur; En! Ferrum & Funis, bina venena, juvant. Unâ mulctatam, geminâ dum morte parabant Afficere, in vitam fit rediviva novam. Naturæ in leges, ac Gentis jura, triumphans Elusit Fati, Judicis atq́ꝫ, minas. Nec Medici hoc, Sceleton faciunt, exangue cadaver. Quod magis est, vivum cedit in Automaton.
# Newes from the Dead/Iustice would cut, but Fate unedg'd the knife

IUstice would cut, but Fate unedg'd the knife, Unravel'd the vex'd thread,and repreiv'd life Bad the astonish'd Sisters spin more years, New-cloath their Distaffe, and lay by their Shears. Wonders long since were in their Sepulcher, Yet did One miracle revive with Her.
# Nicene and Post-Nicene Fathers: Series II/Volume XIII/Ephraim the Syrian and Aphrahat/Hymns For the Feast of the Epiphany/Hymn V

Hymn V.
(Resp.—Blessed be He that ordained baptism, for the atonement of the sons of Adam!)
1. Descend, my brethren, put on from the waters of baptism the Holy Spirit;—be joined with the spirits that minister to the Godhead!
2. For lo! He is the fire that secretly, seals also His flock,—by the Three spiritual Names, wherein the Evil One is put to flight.
3. John when he cried and said “This is the Lamb of God,”—thereby showed concerning the Gentiles that they are Abraham’s children.
4. This is he that testified of our Saviour, that with fire and the Spirit He should baptize.—Lo! the fire and the Spirit, my brethren, in the baptism of truth.
5. For greater is Baptism than Jordan that little river;—for that in streams of water and oil, the misdeeds of all men are washed out.
6. Elisha by seven times washing, cleansed Naaman’s leprosy:—in Baptism are cleansed the secret misdeeds in the soul.
7. Moses baptized the People in the midst of the sea, yet availed not—to wash their heart within, that was full of the defilements of misdeeds.
8. Lo! the priest in the likeness of Moses purges the defilements of the soul;—and with oil of anointing, lo! he seals new lambs for the Kingdom.
9. Samuel anointed David to be king among the People:—but lo! the priest anoints you to be heirs in the Kingdom.
10. For with the armour that David put on, after the anointing he fought—and laid low the giant who sought to subdue Israel.
11. Lo! again in the chrism of Christ, and in the armour that is from the water—the haughtiness of the Evil One is humbled, who sought to subdue the Gentiles.
12. By the water that flowed from the rock, the thirst of the People was quenched. Lo! in the fountain of Christ, the thirst of the peoples is quenched.
13. The rod of Moses opened the rock, and the streams flowed forth; and they were refreshed by its draught, who had grown faint with thirst.
14. Lo! from the side of Christ flowed the stream that bestowed life.—The Gentiles drank that were weary, and in it forgot their pains.
15. With Thy dew besprinkle my vileness, and my crimes in Thy blood shall be atoned!—And I shall be, O my Lord, at Thy right hand, and with Thy Saints I shall be joined!
# Nicene and Post-Nicene Fathers: Series II/Volume III/Rufinus/Commentary on the Apostles' Creed/Section 24

24. It is written that in our Lord’s passion there was darkness over the earth from the sixth hour until the ninth. To this also you will find the Prophet witnessing, “Thy Sun shall go down at mid-day.” And again, the Prophet Zechariah, “In that day there shall be no more light. There shall be cold and frost in one day, and that day known to the Lord; and it shall be neither day nor night, but at evening time there shall be light.” What plainer language could the Prophet have used for his words to seem not so much a prophecy of the future as a narrative of the past? He foretold both the cold and the frost. For Peter was warming himself at the fire because it was cold: and he was suffering cold not only in respect of the time (the early hour), but also of his faith. There is added, “and that day shall be known to the Lord; and it shall be neither day nor night.” What is “neither day nor night?” Did he not plainly speak of the darkness interposed in the day, and then the light afterwards restored? That was not day, for it did not begin with sun-rise, neither was it complete night, for it did not, when the day was ended, receive its due space from the beginning or prolong it to the end; but the light which had been driven away by the crime of wicked men is restored at evening time. For after the ninth hour, the darkness is driven away, and the sun is restored to the world. Again, another Prophet witnesses of the same, “The light shall be darkened upon the earth in the day-time.”

## Footnotes

* ↑ Amos viii. 9
* ↑ Zech. xiv. 6, 7, LXX.
* ↑ Zech. xiv. 6, 7, LXX.
* ↑ Amos viii. 9
# Nicene and Post-Nicene Fathers: Series II/Volume III/Rufinus/Commentary on the Apostles' Creed/Section 18

18. They who have handed down the Creed to us have with much forethought specified the time when these things were done—“under Pontius Pilate,”—lest in any respect the tradition should falter, as though vague and uncertain. But it should be known that the clause, “He descended into Hell,” is not added in the Creed of the Roman Church, neither is it in that of the Oriental Churches. It seems to be implied, however, when it is said that “He was buried.” But in the love and zeal for the Divine Scriptures which possess you, you say to me, I doubt not, “These things ought to be proved by more evident testimonies from the Divine Scriptures. For the more important the things are which are to be believed, so much the more do they need apt and undoubted witness.” True. But we, as speaking to those who know the law, have left unnoticed, for the sake of brevity, a whole forest of testimonies. But if this also be required, let us cite a few out of many, knowing, as we do, that to those who are acquainted with the Scriptures, a very ample sea of testimonies lies open.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Rufinus/Commentary on the Apostles' Creed/Section 17

17. It is with no loss or disparagement therefore of His Divine nature that Christ suffers in the flesh, but His Divine nature through the flesh descended into death, that by the infirmity of the flesh He might effect salvation; not that He might be detained by death according to the law of mortality, but that He might by Himself in his resurrection open the gates of death. It is as if a king were to proceed to a prison, and to go in and open the doors, undo the fetters, break in pieces the chains, the bars, and the bolts, and bring forth and set at liberty the prisoners, and restore those who are sitting in darkness and in the shadow of death to light and life. The king, therefore, is said indeed to have been in prison, but not under the same condition as the prisoners who were detained there. They were in prison to be punished, He to free them from punishment.