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# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Soul and its Origin/Book I/Chapter 3

Chapter 3 [III]—The Eloquence of Vincentius, Its Dangers and Its Tolerableness.
For he has an eloquence by which he is able to explain what he thinks. He must, therefore, be dealt with accordingly; and we must hope that he may entertain right sentiments, and that he may not turn useless things into objects of desire; that he may not seem to have propounded as true whatever he may have expressed with eloquence. But in his very outspokenness he may have much to correct, and to prune of redundant verbiage. And this characteristic of his has actually given offence to you, who are a person of gravity, as your own writings indicate. This fault, however, is either easily corrected, or, if it be resorted to with fondness by light minds, and borne with by serious ones, it is not attended with any injury to their faith. For we have already amongst us men who are frothy in speech, but sound in the faith. We need not then despair that this quality even in him (it might be endurable, however, even if it proved permanent) may be tempered and cleansed—in fact, may be either extended or recalled to an entire and solid criterion; especially as he is said to be young, so that diligence may supply to him whatever defect his inexperience may possess, and ripeness of age may digest what crude loquacity finds indigestible. The troublesome, dangerous, and pernicious thing is, when folly is set off by the commendation which is accorded to eloquence, and when a poisonous draught is drunk out of a precious goblet.
# Nicene and Post-Nicene Fathers: Series I/Volume V/On the Soul and its Origin/Book I/Chapter 23

Chapter 23.—His Fourth Quotation.
We have read all about the mother of the Maccabean youths, who was really more fruitful in virtues when her children suffered than of children when they were born; how she exhorted them to constancy, speaking in this wise: “I cannot tell, my sons, how ye came into my womb. For it was not I who gave you spirit and soul, nor was it I that formed the members of every one of you; but it was God, who also made the world, and all things that are therein; who, moreover, formed the generation of men; and searches the action of all; and who will Himself of His great mercy restore to you your spirit and soul.” All this we know; but how it supports this man’s assertion we do not see. For what Christian would deny that God gives to men soul and spirit? But similarly, I suppose that he cannot deny that God gives to men their tongue, and ear, and hand, and foot, and all their bodily sensations, and the form and nature of all their limbs. For how is he going to deny all these to be the gifts of God, unless he forgets that he is a Christian? As, however, it is evident that these were made by Him, and bestowed on man by propagation; so also the question must arise, by what means man’s spirit and soul are formed by Him; by what efficiency given to man—from the parents, or from nothing, or (as this man asserts, in a sense which we must by all means guard against) from some existing nature of the divine breath, not created out of nothing, but out of His own self?

## Footnotes

* ↑ Actum; another reading is ortum, more in accordance with the Greek γένεσιν, the meaning of which would be: “Searches the origin of all things.”
* ↑ 2 Macc. vii. 22, 23.
# Nicene and Post-Nicene Fathers: Series II/Volume X/Works/On the Mysteries/Introduction

Introduction.
The writer explains in the commencement of this treatise that his object was to set forth, for the benefit of those about to be baptized, the rites and meaning of that Sacrament, as well as of Confirmation and the Holy Eucharist. For all these matters were treated with the greatest reserve in the Early Church, for fear of profanation by the heathen, and it was the custom, as in the case of the well-known Catechetical Lectures of St. Cyril of Jerusalem, to explain them to the catechumens during the latter part of Lent.
Treatises of this kind possess therefore a special interest, as in them we find clearly stated the full teaching of the Church at the time when those addresses which have come down to our times were drawn up.
St. Ambrose goes through and explains the greater part, first of the rites usual at the time of solemn baptism, pointing out the deep truths and mysteries underlying these outward things. He then treats Confirmation, referring to the seven gifts of the Holy Spirit; and lastly, speaks of the Holy Eucharist, especially setting forth the doctrine of the Real Presence.
Some writers in and since the sixteenth century have endeavoured to prove that this treatise has been falsely attributed to St. Ambrose, but there can be no real doubt on the matter, as is conclusively shown by the Benedictine Editors, and now universally admitted. The treatise was composed for use during Lent, but in what year cannot be fixed, possibly, from reference made to the treatise De Patriarchis, about a.d. 387.
# Nicene and Post-Nicene Fathers: Series II/Volume XI

See Nicene and Post-Nicene Fathers: Series II for details of authorship.

## Contents

* Title Page
* Sulpitius Severus
** Life and Writings of Sulpitius Severus
** On the Life of St. Martin
** Letters
*** Letter I
*** Letter II
*** Letter III
** Dialogues
*** Dialogue I
*** Dialogue II
*** Dialogue III
** Doubtful Letters
*** Letter I
*** Letter II
*** Letter III
*** Letter IV
*** Letter V
*** Letter VI
*** Letter VII
** Sacred History
*** Book I
*** Book II
* The Commonitory of Vincent of Lerins
* John Cassian
** Prolegomena
** Preface
** The Twelve Books
*** Book I
*** Book II
*** Book III
*** Book IV
*** Book V
*** Book VI
*** Book VII
*** Book VIII
*** Book IX
*** Book X
*** Book XI
*** Book XII
** Conferences of John Cassian, Part I
*** Preface
*** Conference I
*** Conference II
*** Conference III
*** Conference IV
*** Conference V
*** Conference VI
*** Conference VII
*** Conference VIII
*** Conference IX
*** Conference X
** Conferences of John Cassian, Part II
*** Preface
*** Conference XI
*** Conference XII
*** Conference XIII
*** Conference XIV
*** Conference XV
*** Conference XVI
*** Conference XVII
** Conferences of John Cassian, Part III
*** Preface
*** Conference XVIII
*** Conference XIX
*** Conference XX
*** Conference XXI
*** Conference XXII
*** Conference XXIII
*** Conference XXIV
** Against Nestorius
*** Preface
*** Book I
*** Book II
*** Book III
*** Book IV
*** Book V
*** Book VI
*** Book VII
* Indexes [not included]
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# Nicene and Post-Nicene Fathers: Series II/Volume X/Works/On the Mysteries/Chapter 5

Chapter V.
Christ is Himself present in Baptism, so that we need not consider the person of His ministers. A brief explanation of the confession of the Trinity as usually uttered by those about to be baptized.
26. Is there, then, here any room left for doubt, when the Father clearly calls from heaven in the Gospel narrative, and says: “This is My beloved Son, in Whom I am well pleased”? When the Son also speaks, upon Whom the Holy Spirit showed Himself in the likeness of a dove? When the Holy Spirit also speaks, Who came down in the likeness of a dove? When David, too, speaks: “The voice of the Lord is above the waters, the God of glory thundered, the Lord above many waters”? When Scripture testifies that at the prayer of Jerubbaal, fire came down from heaven, and again, when Elijah prayed, fire was sent forth and consecrated the sacrifice.
27. Do not consider the merits of individuals, but the office of the priests. Or, if you look at the merits, consider the priest as Elijah. Look upon the merits of Peter also, or of Paul, who handed down to us this mystery which they had received of the Lord Jesus. To those [of old] a visible fire was sent that they might believe; for us who believe, the Lord works invisibly; for them that happened for a figure, for us for warning. Believe, then, that the Lord Jesus is present at the invocation of the priest, Who said: “Where two or three are, there am I also.”
How much where the Church is, and where His Mysteries are, does He vouchsafe to impart His presence!
28. You went down, then (into the water), remember what you replied to the questions, that you believe in the Father, that you believe in the Son, that you believe in the Holy Spirit. The statement there is not: I believe in a greater and in a less and in a lowest person, but you are bound by the same guarantee of your own voice, to believe in the Son in like manner as you believe in the Father; and to believe in the Holy Spirit in like manner as you believe in the Son, with this one exception, that you confess that you must believe in the cross of the Lord Jesus alone.

## Footnotes

* ↑ S. Matt. iii. 17.
* ↑ Ps. xxix. [xxviii.] 3.
* ↑ Judg. vi. 21.
* ↑ 1 [3] Kings xviii. 38.
* ↑ S. Matt. xviii. 20.
# Nicene and Post-Nicene Fathers: Series II/Volume X/Works/On the Mysteries/Chapter 6

Chapter VI.
Why they who come forth from the laver of baptism are anointed on the head; why, too, after baptism, their feet are washed, and what sins are remitted in each case.
29. After this, you went up to the priest, consider what followed. Was it not that of which David speaks: “Like the ointment upon the head, which went down to the beard, even Aaron’s beard”? This is the ointment of which Solomon, too, says: “Thy Name is ointment poured out, therefore have the maidens loved Thee and drawn Thee.” How many souls regenerated this day have loved Thee, Lord Jesus, and have said: “Draw us after Thee, we are running after the odour of Thy garments,” that they might drink in the odour of Thy resurrection.
30. Consider now why this is done, for “the eyes of a wise man are in his head;” therefore the ointment flows down to the beard, that is to say, to the beauty of youth; and therefore, Aaron’s beard, that we, too, may become a chosen race, priestly and precious, for we are all anointed with spiritual grace for a share in the kingdom of God and in the priesthood.
31. You went up from the font; remember the Gospel lesson. For our Lord Jesus Christ in the Gospel washed the feet of His disciples. When He came to Simon Peter, Peter said: “Thou shalt never wash my feet.” He did not perceive the mystery, and therefore he refused the service, for he thought that the humility of the servant would be injured, if he patiently allowed the Lord to minister to him. And the Lord answered him: “If I wash not thy feet, thou wilt have no part with Me.” Peter, hearing this, replies: “Lord, not my feet only, but also my hands and my head.” The Lord answered: “He that is washed needeth not save to wash his feet but is clean every whit.”
32. Peter was clean, but he must wash his feet, for he had sin by succession from the first man, when the serpent overthrew him and persuaded him to sin. His feet were therefore washed, that hereditary sins might be done away, for our own sins are remitted through baptism.
33. Observe at the same time that the mystery consists in the very office of humility, for Christ says: “If I, your Lord and Master, have washed your feet; how much more ought you to wash one another’s feet.” For, since the Author of Salvation Himself redeemed us through His obedience, how much more ought we His servants to offer the service of our humility and obedience.

## Footnotes

* ↑ Ps. cxxxiii. [cxxxii.] 2.
* ↑ Cant. i. 2.
* ↑ Cant. i. 3.
* ↑ Eccles. ii. 14.
* ↑ S. John xiii. 8.
* ↑ S. John xiii. 9, 10.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Against Nestorius

THE SEVEN BOOKS OF JOHN CASSIAN
ON THE
INCARNATION OF THE LORD, AGAINST NESTORIUS.

## Contents

* Preface
* Book I
* Book II
* Book III
* Book IV
* Book V
* Book VI
* Book VII
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian

The Works of John Cassian.
Translated,
with prolegomena, prefaces, and notes,
by
Rev. Edgar C. S. Gibson, M.A.,
Principal of the Theological College, Wells, Somerset.

## Contents

* Prolegomena
* Preface
* The Twelve Books
* Conferences of John Cassian, Part I
* Conferences of John Cassian, Part II
* Conferences of John Cassian, Part III
* Against Nestorius
# Nicene and Post-Nicene Fathers: Series I/Volume VIII/Expositions on the Book of Psalms/Psalm CXXXIV

Psalm CXXXIV.
1. “Behold, now, bless ye the Lord, all ye servants of the Lord” (ver. 1), “who stand in the house of the Lord, in the courts of the house of our God” (ver. 2). Why has he added, “in the courts”? Courts mean the wider spaces of a house. He who stands in the courts is not straitened, is not confined, in some fashion is enlarged. Remain in this enlargement, and thou canst love thy enemy, because thou lovest not things in which an enemy could straiten thee. How canst thou be understood to stand in the courts? Stand in charity, and thou standest in the courts. Breadth lies in charity, straitness in hatred.
2. “Lift up your hands by night in the sanctuary, and bless the Lord” (ver. 2). It is easy to bless by day. What is “by day”? In prosperity. For night is a sad thing, day a cheerful. When it is well with thee, thou dost bless the Lord. Thy son was sick, and he is made whole, thou dost bless the Lord. Thy son was sick, perchance thou hast sought an astrologer, a soothsayer, perchance a curse against the Lord has come, not from thy tongue, but from thy deeds, from thy deeds and thy life. Boast not, because thou blessest with thy tongue, if thou cursest with thy life. Wherefore bless ye the Lord. When? By night. When did Job bless? When it was a sad night. All was taken away which he possessed; the children for whom his goods were stored were taken away. How sad was his night! Let us however see whether he blesseth not in the night. “The Lord gave, the Lord hath taken away; it is as the Lord willed; blessed be the name of the Lord.” And black was the night.…
3. “The Lord out of Zion bless thee, who made heaven and earth” (ver. 3). He exhorts many to bless, and Himself blesseth one, because He maketh one out of many, since “it is good and pleasant for brethren to dwell together in one.” It is a plural number, brethren, and yet singular, to dwell together in one. Let none of you say, It cometh not to me. Knowest thou of whom he speaks, “the Lord bless thee out of Zion.” He blessed one. Be one, and the blessing cometh to thee.

## Footnotes

* ↑ Lat. CXXXIII.
* ↑ Job i. 21.
* ↑ Ps. cxxxiii. 1.
* ↑ Unum.
# Newes from the Dead/Ad Puellam Redivivam

Ad Puellam Redivivam.
QUæ modò spes tumuli fueras tristisq́ꝫ, feretri, Posthuma jam vitæ nasceris ipsa tuæ. Ecce stupet casum Mors admirata, rogatq́ꝫ Decepit nostras quale Sophisma manus? Nil potuit namq́ꝫ, illa magis te quando peremit: Cùm tu non moreris nil minus illa potest.
# Newes from the Dead/A ceux de la Messe

A ceux de la Messe.
Çà Catholique, que dis-tu maintenant? Les miracles se sont-ils pas? pendant Qu' entre nous l' aveugle gaigne la'veüe, Le boiteux marche, le mort se voit en rüe. Voy-cy la fille qui tantost estoit morte, Elle vit à cett' heure, & tres-gaillarde se ponte.
# Newes from the Dead/Ad Medicos, dissecandum corpus vitæ restituentes

Ad Medicos, dissecandum corpus vitæ restituentes.
Efficitis sanum corpus, lacerare parati: Et mox fit mulier quod modò funus erat. Per vos posse mori viventes ante sciebam: Jam per vos cæsos vivere posse scio.
# Newes from the Dead/Admire not, 'tis no newes

Admire not, 'tis no newes, nere think it strange, Twere wonder if a Woman should not change. They have mysterious wayes, and their designes Must be read backward still, like Hebrew lines. See, these with Death dissemble, and can cheat Charon himselfe to mak a faire retreat. Well, for this trick Ile never so be led As to beleive a Woman, though shee's dead.
# Newes from the Dead

Newes from the Dead. OR A TRUE AND EXACT Narration of the miraculous deliverance of ANNE GREENE,
Who being Executed at Oxford
Decemb. 14. 1650. afterwards revived; and by the care of certain hysitians there, is now perfectly recovered.
Together with the manner of her Suffering, and the particular meanes used for her Recovery.
Written by a Scholler in Oxford for the Satisfaction of a friend, who desired to be informed concerning the truth of the businesse.
Whereunto are added certain Poems, casually written upon that Subject.
The Second Impression with Additions.
OXFORD, Printed by LEONARD LICHFIELD, for Tho. Robinson. D. 1651.
* Newes from the Dead
* On Shee which was hang'd and afterwards Recover'd
* In Puellam à Diutino Patibuli Cruciatu Redivivam
* On the Shee that was Hang'd, but not Executed
* On one dead by Law, but reviv'd by Physick
* In Fœminam post Patibuli cruciatus reviviscentem
* Ad Medicos, dissecandum corpus vitæ restituentes
* A ceux de la Messe
* The Womans Case put to the Lawyers
* Nondum cessàrunt Miracula
* Thou shalt not Swing againe
* To the Physitians
* Ad Puellam Redivivam
* In Puellam suspensam
* Admire not, 'tis no newes
* In puellam ὑϛερόποτμον à patibulo reviviscentem
* On the Death and Life of Anne Greene
* So sportive, Atropos?
* Proh Metamorphosis naturæ dissona!
* Hippolytus was dead
* That Life's a Vapour I'le no more complaine
* Ternas sicne Deas
* For certaine, she was dead!
* Are Fates growne kind?
* To the Hangman
* Eurydicen sileat jam fama à morte reductam
* Wonder of highest Art!
* Hang up the Gallow-Tree
* To the happy Instruments of the Executed Maids Recovery
* Thou Pill too strong for fate!
* The Maids Game
* Had I been tongue-ti'd
* Dum sacer Eurydicen
* Quam penè abstulerat
* Search for a pleasant now delight
* Here lies—'t must not be so
* Iugglers we have seene
* Thou Sophister of Fate
* What hath the Law its power lost
* Iustice would cut, but Fate unedg'd the knife
* She liv'd, and in the cord made Fate despair
* Death's Metamorphos'd
* I'le stretch my Muse
* On Anne Greene her execution
* Are fates dread engines
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# Newes from the Dead/Are Fates growne kind?

ARe Fates growne kind? have they thus chang'd their doome From Murtherers to supply the Midwifes roome? Or were they not o'repowr'd, since Life had spun Two strings unto her bow, and Death but One?
Tho. Ireland, Ch. Ch.
# Nicene and Post-Nicene Fathers: Series I/Volume XIII/On Galatians and Ephesians/Preface

Preface.
St. Chrysostom’s Commentary on the Epistle to the Galatians is continuous, according to chapter and verse, instead of being arranged in Homilies, with a moral or practical application at their close, as in his exposition of other Epistles. It was written in Antioch, as Montfaucon infers from a reference which the Author, makes upon Chap. i., ver. 16 (p. 20) to other of his writings, which certainly were written about the same time in that city. Vid. Hom. de Mutal. Nom., Tom. III., p. 98, Ed. Ben. The year is uncertain, but seems not to have been earlier than a.d. 395.
The Homilies on the Epistle to the Ephesians have been by some critics assigned to the Episcopate at Constantinople, in consequence of certain imperfections in their composition, which seemed to argue absence of the comparative leisure which he enjoyed at Antioch. There is a passage too in Homily XI., pp. 231, 232, which certainly is very apposite to the Author’s circumstance in the court of Eudoxia. Yet there are strong reasons for deciding that they too were delivered at Antioch. St. Babylas and St. Julian, both saints at Antioch, are mentioned familiarly, the former in Homily IX., p. 205, the latter in Homily XXI., pp. 342, 343. Monastic establishments in mountains in the neighborhood are spoken of in Homily VI., p. 165, and XIII., p. 248; and those near Antioch are famous in St. Chrysostom’s history. A schism too is alluded to in Homily XI., p. 230, as existing in the community he was addressing, and that not about a question of doctrine; circumstances which are accurately fulfilled in the contemporary history of Antioch, and which are more or less noticed in the Homilies on 1 Corinthians, which were certainly delivered at Antioch.
Moreover, he makes mention of the prevalence of superstitions, Gentile and Jewish, among the people whom he was addressing, in Homily VI., fin., p. 166, Homily XII., fin., p. 240, which is a frequent ground of complaint in his other writings against the Christians of Antioch: vid. in Gal. p. 15; in 1 Cor., Homily XII., §§ 13, 14; in Col., Homily VIII., fin.; Contr. Jud. I., pp. 386–388.
Since Evagrius, the last Bishop of the Latin succession in the schism, died in a.d. 392, these Homilies must have been composed before that date.
As to the Translations, the Editors have been favored with the former by a friend who conceals his name; and with the latter, by the Rev. William John Copeland, M.A., Fellow of Trinity College, Oxford.
J.H. Newman

## Footnotes

* ↑ Vid. also XXI., p. 338.
* ↑ Vid. also Preface to Translation of Homilies on 1 Cor., p. xiii.
# Nicene and Post-Nicene Fathers: Series I/Volume XIII/On Galatians and Ephesians/On Galatians
## Contents

* Galatians 1:1--3
* Galatians 2:1,2
* Galatians 3:1
* Galatians 4:1-3
* Galatians 5:1
* Galatians 6:1
# Nicene and Post-Nicene Fathers: Series I/Volume XIII/On Galatians and Ephesians/Title Page

the COMMENTARY
AND
homilies of St. john Chrysostom
archbishop of constantinople,
on the
EPISTLES OF ST. PAUL THE APOSTLE
TO the
GALATIANS AND EPHESIANS.
The Oxford Translations Revised, with Additional Notes, by
rev. GROSS ALEXANDER, d.d.,
PROFESSOR OF NEW TESTAMENT GREEK IN VANDERBILT UNIVERSITY, NASHVILLE, TENN.
# Nicene and Post-Nicene Fathers: Series II/Volume XII/Gregory the Great/Register of Epistles/Book II/Chapter 6

Epistle XII.
To Castorius, Bishop of Ariminum.
Gregory to Castorius, &c.
The illustrious lady Timothea has intimated to us by a petitionary notification, as is set forth below, that she has founded an oratory within the city of Ariminum in a place belonging to her, which she desires to have consecrated in honour of the holy cross. And, accordingly, dearest brother, if the said construction is in the jurisdiction of thy city, and if it is known that no body has been buried there, then, after reception in the first place of a legitimate endowment, that is, of two-thirds of her whole property (excepting slaves), of her movables and fixtures and live stock, the usufract being reserved to her for her life, and such endowment having been secured by municipal deeds, thou wilt solemnly consecrate the aforesaid oratory without any public mass, on the condition that no baptistery shall be constructed in the same place in future times, and that thou appoint not a cardinal presbyter. And if perchance she should prefer having masses said there, let her know that she must ask thy Love for a presbyter, to the end nothing else may be presumed by any other priest whatever. Further, thou wilt reverently deposit the holy things she has provided.

## Footnotes

* ↑ See I. 79, note 5.
* ↑ Sanctuaria, meaning apparently relics, the deposition of which usually accompanied the consecration of holy places.