Letter G

G

Gabriel Bruno [Brunus], a Venetian, professor of the Franciscan family, minister of the province of the Holy Land, arranged an Alphabetical Table out of the several books and chapters of both the New and the Old Testament: in which, with the greatest care and diligence, he indicated in what book and chapter all the histories and sentences may be found. Which table — augmented with new additions many years afterward by Conrad Pellican and Robert Stephanus [Estienne] — they published as great and most copious indices of the Bible, likely to bring great convenience to the students of the divine volumes, had they not inserted into them many and various testimonies of the scriptures, maliciously and violently wrested to the defense of their own heresies. He flourished under Pope Alexander VI, in the year of the Lord 1496.

Gabriel Brebia of Milan, a monk, wrote — to Gregory of Milan, a monk of St. Peter in Gessate — a little commentary, or rather an epitome of annotations, which he gathered according to the letter out of Jerome and Lyra [Nicholas of Lyra]: with pious prayers to God added at the foot of each psalm, accommodated to the sense and scope of the several psalms to which they are prefixed. He flourished in the year 1490.

Geoffrey of Clairvaux [Galfridus Clarevallensis], of the Cistercian order, wrote upon the Song of Songs one book.

Walter Disse [Galterus Disseus], an Englishman by nation, a Carmelite, a man of sincere piety and doctrine, and also an illustrious preacher, wrote on some of the first psalms of the Psalter, 1 book. He flourished under Wenceslaus the Emperor, in the year of the Lord 1390.

Walter of Maguelone [Galterius, Magolensis Episcopus], from Lille [Insulae], a town of Flanders, a man learned by long exercise in the divine Letters, and not wholly without the secular disciplines, wrote — at the request of the clerics of his Church — one book of a scholastic exposition on the whole Psalter. He flourished in the year of the Lord 1230.

Geoffrey of Auxerre [Ganfredus Antisiodorensis], a Cistercian monk, formerly a hearer of Peter Abelard; but, lest he should also become an imitator of his error, he betook himself to the teaching of St. Bernard of Clairvaux: trained under whose discipline, [he wrote works] of not to be de-[spised]

…published little works of not to be despised reading: of which one book on the Apocalypse of John is reported. He flourished under Frederick I the Emperor, in the year of the Lord 1160.

Garicus, a doctor of the Paris school, wrote a scholastic Postil on Ecclesiastes: from which Vincent Bandelli, in his book On the Conception, brings forth testimonies.

George of Trebizond [Trapezuntius], Greek by nation, a most learned man, wrote — to Sixtus [Xystus IV], Supreme Pontiff — a brief little commentary on the exposition of that text of the Gospel of John, chapter 21, So I will that he remain, until I come [John 21:22]: in which he shows that blessed John the Evangelist is not yet dead. Its beginning is, Lately, most beloved Father. He flourished in the year of the Lord 1470.

George Witzel [Wicelius], German by nation, a man of various erudition, most skilled in the Hebrew, Greek, and Latin tongue, of excellent genius, and eloquent in speech, wrote very many things, both in Latin and in his own German idiom. He flourished in the year of the Lord 1540.

Gennadius, pontiff of the church of Constantinople, a man polished in tongue and sharp in genius, and excellent in declaiming homilies, was so rich from the reading of the ancients that he expounded the prophet Daniel entire, commenting word for word. He dies, while Leo the elder held the empire, in the year of the Lord 460.

Gennadius, a presbyter of the church of Marseilles, exercised in both tongues, whose catalogue On Ecclesiastical Writers is extant, wrote a treatise on the heresy of the thousand years [millenarianism] upon the book of the Apocalypse: which Honorius mentions in his catalogue. He flourished in the year of the Lord 490.

George Eder [Ederus], doctor of both laws, counselor of the Emperors Ferdinand and Maximilian II, wrote an Oeconomia of the Bible, or of Theological Partitions, 5 books.

Gerard of Briançon [Briansonis], a Minorite of Toulouse, wrote on the seven penitential Psalms, 1 book.

Gerhard Lorich [Lorichius] composed, out of the four evangelists, a Monotessaron of the Passion of Christ, beginning, The Passion of our Savior.

Gerard Mathisius of Guelders [Geldriensis] wrote commentaries on the Epistle of St. Paul to the Romans.

Gerard [Sanonensis], of the Order of the Hermits of St. Augustine, of Bergamo by fatherland, formerly a public professor of Theology in the University of Paris, marvelously instructed in the knowledge of pontifical law, acute in genius, scholastic in speech, wrote on the Canticles one book, whose beginning is, The two wings of the Cherubim; and on the epistle to the Hebrews, one book. He flourished in the year of the Lord 1340.

Gerard Morinck [Moringus], a doctor of theology, in the year of the Lord 1533 published, in a cultivated and lucid style, commentaries on Ecclesiastes — partly paraphrastic, partly with a fuller explanation — in which, perpetually abstaining from allegories, he was so engaged in explaining the literal sense that he not unhappily supplies many things which are wanting in the other expositors of this book. The beginning of the volume has these words, The cause which [moved] the author to this work, etc.

Gerard of Streda [Stredanus], a Carthusian, German by nation, Prior of the House of the Apostles near Liège, venerable for the conversation of his life and his pious erudition, put forth on the Decalogue one book of explanation. He dies in the year of the Lord 443 [so printed; but the Carthusian order dates only from 1084, so likely a misprint for 1443].

Germanus Brixius [of Auxerre], a canon of Paris, a man learned in both tongues, and piously erudite in Theology, in the year of the Lord 1446 wrote on the epistle of Paul to the Romans most brilliant and learned homilies, 8 in number.

[Later-edition addition — not in Sixtus’s 1566 text: this entry names the year 1590 and Génébrard as still living, decades after Sixtus’s death (1569).] Gilbert Génébrard [Genebrardus], a Parisian Theologian, wrote commentaries on the Psalms; this year, 1590, he is still living; he has written many other things, and, as we hope, will write more.

Gilbert de la Porrée [Porretanus], bishop of Poitiers, Gaul by nation, a man learned in every kind of erudition, both in Greek and in Latin, the author of the work On the Six Principles [Liber sex principiorum], which is circulated in Latin and Greek as a supplement to Aristotle’s Categories; of a sharp and vehement genius, but obscure in speech on account of the unusual novelty of his terms, and for that reason also noted in certain points of heresy, and reproved by St. Bernard; at the Council of Reims, under Pope Eugenius, he renounced his error.¹ He wrote on the divine scriptures many learned little works, among which not the lowest place is held by his commentaries on the Psalter, on John, and on all the epistles of Paul. He flourished in the year of the Lord 1140.

Gilbert of Paris [Parisiensis], a doctor of the Sorbonne, composed a scholastic Postil on Proverbs, of which Vincent Bandelli makes mention in his treatise On the Conception.

Gilbert [of Hoyland], a monk of the Cistercian order, and abbot of a certain monastery in England, piously learned and sweet in eloquence, in style and spirit so like to Bernard that he seemed to speak with the very same mouth and tongue, wrote on three chapters of the Canticles forty-eight most sweet and most elegant sermons, beginning where Bernard, prevented by death, had ended — that is, from that place of the third chapter, In my little bed by night I sought [Song 3:1], up to that place of the fifth chapter, My beloved is white and ruddy, chosen out of thousands, etc. [Song 5:10] — to which, when he had arrived by expounding, death forbade him to go further, which took him from among men in the year of the Lord 1200. The work begins, Various are the affections of lovers.

Giselbert the Englishman [Anglus] wrote commentaries on Isaiah and on the Song of Songs. He lived in the year 1110.

Gymnasius, an ancient author, wrote commentaries on Exodus, which are cited by Albert the Great in his Summa.

Gilbert [Crispin], provost of the monastery of Westminster in England, of the Order of St. Benedict, a hearer of Anselm of Canterbury, erudite in divine and human letters, and not meanly learned in secular philosophy, in a sufficiently polished style, expounded the book of Canticles with several homilies, and wrote a commentary on Isaiah, dedicated to Blessed Anselm the bishop. He flourished under Henry IV the Emperor, in the year of the Lord 1090.

Godfrey Tilmann [Tilmannus], a monk of the Paris Charterhouse, a most diligent investigator of ancient volumes, published in the year of the Lord 1550, out of the ancient monuments of the Carthusian library, a truly golden volume — worthy to be received by all students with great veneration, but without the name of its author or compiler — in which are Alle-[gories]

…[Alle]gories together, and Tropologies, on the passages of both testaments — the more select ones gathered with the best judgment, and drawn forth with more devoted study, and arranged in the order of the divine volumes — out of the monuments of thirty-one Authors, whose names and surnames, collected in alphabetical order, are these:

Adam of Perseigne [Adam de Persenia], Aelred [Ailredus], Aithardus, Baldwin [Balduinus], Bernard [Bernardus], Bruno, Cassian [Cassianus], a Canticles-commentary without a title [Cantica sine titulo], Drogo, Ernald [Ernaldus], Geoffrey [Galfridus], Gilbert [Gillebertus], Gregory [Gregorius], William of Cailloc [Guilielmus de Cailloc], William of St. Thierry [Gulielmus de S. Theodoro], Hildebert [Hidelbertus]; Hugh of St. Victor [Hugo Victorinus], Hugh of Fouilloy [Hugo de Foilleto], Isaac, Odo of Morimond [Odo de Morim], Odo of Tusculum [Odo Tusculanus], Ottmar Luscinius [Othomarus Luscinius], Peter of Ravenna [Petrus Rauennas], Peter Damian [Petrus Damianus], Peter Lombard [Petrus Lombardus], Peter the Chanter [Petrus Cantor], Radulf [Radulfius], Richard of St. Victor [Richardus Victorinus], Sello, Stephen of Canterbury [Stephanus Cantuariensis], Werricus [Verricus], [and] Richard of St. Victor [Richardus de S. Victore]. The beginning of the work is, How the first creation of the world is morally enacted in us.

Godfrey of Viterbo [Godefridus], a presbyter, Italian by nation, of Viterbo by fatherland, a scholastic by profession, wrote — to Pope Gregory VIII — on both Testaments a Prose-Verse work, that is, interwoven with prose and Leonine verse and rhythm according to the custom of the scholastics, whose title is PANTHEON: in which, together with the things contained in the sacred Bibles, he embraced also the foreign histories of the gentiles, beginning the volume in this manner:

O you literate men who read me, called as judges over this volume.

He flourished in the year of the Lord 1185.

Godelbert [Godelbertus], a presbyter, illustrious no less for the sanctity of his life than for knowledge, strong in prose and verse, wrote in heroic verses a most delightful poem: in which he most elegantly sang the histories and allegories from the beginning of the world up to the childbearing of the Virgin. The title of the poem is, ALLEGORIES OF THE SCRIPTURES, 4 books. He flourished under Anastasius the Emperor, in the year of the Lord 500.

Gottschalk Hollen [Holem], German by nation, of the Order of the Hermits [Augustinian], a Scholastic by profession, composed on the Decalogue a huge volume of exposition, which is entitled PRAECEPTORIVM of the Divine Law: whose beginning is, If thou wilt enter into life, keep the commandments [Matt 19:17].

Gregory of Rimini [Ariminensis], Prior General of the Hermits of St. Augustine, the subtlest of the scholastics of his order, most celebrated for life and erudition, wrote — in scholastic method and style, following the mind and sense of his father Augustine — on the epistles of Paul, fourteen books, in the year of the Lord 1350.²

Gregory, bishop of Corinth, wrote on John chapter 21 [read 20], concerning Thomas touching the Lord when He had risen, a brilliant sermon, which — together with some homilies of his, written in Greek — is kept in the Vatican library.

Gregory, bishop first of Sasima (a mean little town of the Cappadocians), then of Nazianzus in Cappadocia, and at last of Constantinople; who, by all the Greeks, on account of the singular excellence of his authority, was — the first after St. John the Evangelist — distinguished with the surnames of “the Theologian” and “the Great”; a man abounding in the riches both of philosophy and of theology, and, in the loose and pedestrian [prose] oration, the most eloquent of all his time, inasmuch as he had attained the sublime buskin of speaking of Polemon of Laodicea, that most celebrated sophist. This man was joined by the closest intimacy to Basil the Great, and had St. Jerome as a hearer and disciple in the studies of the divine scriptures.³ He also obtained in the Greek Church so great a weight of authority that whoever should dare to gainsay his testimony would at once be either held a heretic, or noted with the suspicion of heresy.

And he composed all his works — both in prose and in verse — to the number of thirty thousand verses; out of which there are: annotations on the first chapter of Ezekiel; a sermon on the combat [agon] of the Maccabees; likewise, on Matthew 19, On the question of the Pharisees concerning divorce and repudiation, one homily, which begins, Jesus, who [called] the fishermen; likewise, on the Passion and death of Christ [drawn] from the four evangelists, a Tragedy whose title is ΧΡΙΣΤΟΣ ΠΑΣΧΩΝ [Christ Suffering]. He wrote likewise — for the benefit of Christian youth, to whom Julian the Apostate had forbidden all the Greek disciplines — other poems too upon the sacred letters, so that the young, learning these instead of the Greek poets, might acquire skill in the Greek tongue and in verse. Among these is the Canon of the books of divine scripture which the Greek fathers in their age held for canonical, placed by us in the first book of this work. He flourished under Theodosius, in the year of the Lord 390. Gregory, a Cappadocian presbyter, wrote his life.

Gregory, bishop of Neocaesarea in Pontus, surnamed Θαυματουργός, that is, Wonder-worker [the doer of marvelous things], a Pontic by nation, formerly called Theodore. A hearer of Origen: while quite young, for the sake of the studies of Greek and Latin letters, he passed from Cappadocia to Berytus, and thence to Caesarea in Palestine, having joined to himself his brother Athenodorus. And when Origen had seen their excellent disposition, he exhorted them to philosophy: in which, gradually introducing the faith of Christ, he made them also his followers. And so, having been instructed by him for five years, they are sent back to their mother. Of whom Theodore, setting out, wrote a Panegyric of thanksgiving to Origen, and — a great throng having been convened — recited it, Origen himself being present. He then composed by lamplight a Μετάφρασις [Metaphrasis], or Paraphrase, on Ecclesiastes: of which Suidas says: Gregory wrote a Metaphrasis on Ecclesiastes — that one indeed most brief, but truly most admirable. Its beginning is, “These things Solomon, son of David the king and Prophet, King among all mortals, [says], etc.” This the impudence of the printers has printed twice — first indeed under the name of its author, then under the name of Gregory of Nazianzus. But Jerome, on the fourth [chapter of] Eccle[siastes]

…[But Jerome, on the fourth chapter of] Ecclesiastes, upon that clause, Better is a child and poor, etc. [Eccl 4:13], bringing forth an exposition of those same words from that [paraphrase] of Gregory of Neocaesarea’s Metaphrasis which is now extant, reveals its author in these words: The holy man Gregory, bishop of Pontus, a hearer of Origen, in his Metaphrasis of Ecclesiastes understood this passage thus: “But I understand a poor and wise young man, better than an old and foolish king: to whom it never came into mind that it is possible for any of those who had been bound to go forth from prison to a kingdom, and finally that he himself in turn should fall from his own unjust power — for it happens sometimes,” etc., and the rest which follow. He flourished under Alexander [Severus], son of Mammaea, and Gordian, in the year of the Lord 240.

Gregory, bishop of Nyssa, whom the Greeks for honor’s sake call Father of fathers,⁴ brother of St. Basil the Great, cultivated in the Academic and Peripatetic disciplines, a man of sinewy and compressed eloquence, at the request of his brother Peter, bishop of Sebaste, wrote on the Hexaemeron one book, beginning, What doest thou, O man of God?; in which he set into order and concord those things which, [said] by Moses concerning the creation of the world, seemed at first sight disparate and mutually contrary, showing that Moses was consistent and constant with himself.

He wrote also, on that text, Let us make man to our image and likeness [Gen 1:26], On the Making of Man, two sermons, to supply those things which Basil had left untouched concerning the formation of man. Of which the first begins, The payment of an old debt; the other, That wise Solomon. Concerning the plan of both works and the manner of teaching, he himself, at the end of the Hexaemeron, wrote thus:

These things, O man of God, we have answered to the questions proposed to us by your prudence, seeking out no cosmetics of speech, no moral allegories, nor passing over unexplored anything of those things which were objected to us; but, the proper signification of the words being preserved, we have followed out by argument the order of nature, and have demonstrated, to the best of our power, that nothing of those things which at first sight seemed contrary is at variance with the others. As for the rest, pertaining to the creation of the world, which were made in the space of six days, we have thought it superfluous to linger, since that sublime voice of our teacher Basil omitted nothing which pertained to that disputation, except the making of man, which we have explained in a proper book — the one we sent to you, O best of men, before this one. But you, and all into whose hands these books shall come, we would ask that in neither of them you think me to oppose the zeal of my teacher: but that, in the former, taking up the argument he left, I added a disputation concerning man to those things which had been elaborated by him in the Hexaemeron; and in this latter, for the sake of those who require order in the monuments of Scripture, I so applied my mind to writing these things, that the force of the words in what is written might be preserved, and the natural continuation might not disagree with the words.

There is also carried about under his name another book, sufficiently prolix and learned, On the creation of man, upon the same text, Let us make man, etc., which begins, This is the book, says the scripture, of the generation of the heaven [Gen 2:4].

Likewise, On the sacrifice of Abraham in Genesis chapter 22, one book: which Theodoret in the Immutable [dialogue], and [John] Damascene in book 3 against the Iconoclasts, cite.

Likewise, On the narration of the Mosaic life [the Life of Moses], from Exodus, Leviticus, Numbers, and Deuteronomy, one book, in which the perfect form of the Christian life is proposed: which begins, Just as those who [watch] a contest of horses.

He also wrote commentaries on the Psalter, which are kept, written in Greek, in the Vatican Library.

Likewise, on the fifth chapter of Matthew, On the seven beatitudes, seven books, which Liberatus cites in his Breviary on the Nestorian cause, and Theodoret in the Immutable.

Likewise, on the sinful woman from the 7th chapter of Luke, one sermon, beginning, No Pharisee.

He published also commentaries on the Epistle to the Philippians, which Cyril brings forth in his book to his brother Euoptius against Theodoret. He flourished under Valentinian and Valens, in the year of the Lord 380. Gregory of Nazianzus wrote his life.

Gregory Olympias [Olympiadas], most illustrious in Greek eloquence, and greatly exercised and learned in the divine letters, published commentaries on the Parables [Proverbs] and on the Song of Songs of Solomon, which have not yet been printed. But they are extant, written in Greek, in the Sauli Library at Genoa.

Gregory, Supreme Pontiff, the first of that name, Roman by fatherland, of a most illustrious family of senators, great-grandson of Pope Felix IV, formerly a monk and a levite [deacon], a man illustrious for sanctity and miracles, notable for erudition, and taught in the explanation of the divine volumes by the illumination of the Holy Spirit (both invisible and visible), expounded almost all the holy Scriptures — partly by homilies, partly by commentaries: the greater sum of which, not yet multiplied into more copies, his most wicked rivals burned immediately after his death,⁵ fearing lest the glory of his sanctity and doctrine should come down to posterity in the monuments of his writings.

In his Homilies — and these especially, which he delivered to the people in the midst of the very mysteries of the Mass — he used a brief and succinct elucidation of the divine reading. But on the contrary, in his commentaries, delighting in the accumulated [Coacervatus] kind of explanation, he most abundantly expounded the divine letters with a most copious abundance of senses and speech, almost everywhere observing such a manner and order of expounding:

First of all, having laid the foundation of the history, he discourses, running briefly and by snatches through the context of the letter according to a double edition — namely the old version, which is called the Italic, and the new version of Jerome. Secondly, from the words of the history he draws forth various — indeed most copious — fountains of Allegory and Anagogy (which with him are the same). Thirdly, he inclines the sense of the Allegories to the edification of the church, to the exercise of morality, and diverts the allegorical rivers to irrigate the sowings of the moral virtues; and he speaks with such efficacy concerning the virtues and vices that he seems not only to expound them in words, but in a manner to demonstrate them in visible and palpable forms. He himself, giving the reason for this order, says that, just as in the salvation of the faithful faith is prior to works, so in the explanation of the Scriptures, Allegory (which pertains to faith) ought first to be laid upon the foundations of history, but afterward [the moral sense] above

…above it, the Moral explanation itself, which treats of the right method of acting. Fourthly, to these three kinds of exposition he adds also a fourth kind, more difficult than the rest, expounding the several testimonies of the scriptures which he himself had taken up in his commentaries for the elucidation and confirmation of the aforesaid explanations.

The kind of words and speech in almost all his writings is continuous and connected, running with certain clauses and members corresponding to one another, and with ὁμοιοτέλευτα — that is, flowing with similarly-terminating sentences — and almost always ending in absolute and perfect periods, yet not affected nor far-fetched, but flowing spontaneously from his former exercise in secular eloquence, without any artifice of careful diction and elaborate texture. Which he himself, not dissembling, excuses in the preface to his commentaries on Job in these words: I beg that, seeking out the sayings of this work, you do not require in them the leaves of words: for I have scorned to observe that very art of speaking which the teachings of the outer discipline inculcate. For — as the tenor of this preface also declares — I do not shun the clash of metacism, nor do I disdain to keep the confusion of barbarism, the arrangement and the government of the prepositions, and the case-endings: because I strongly judge it unworthy to constrain the words of the heavenly oracle under the rules of Donatus.⁶ Thus he.

There are those who believe that Gregory, besides the things which he expounded in the Latin tongue, composed also many things in the explanation of the holy volumes in the Greek language. But that these are greatly mistaken, Gregory himself shows in his epistle to Eusebius, bishop of Thessalonica, where — accusing the impudence of Andrew the monk, who had forged Greek Homilies inscribed under Gregory’s name — he freely professes that he neither published anything in Greek, nor ever learned the Greek language.⁷ But the Pastoral volumes of Gregory which now are extant among the Greeks, Anastasius, bishop of Antioch, turned into Greek; just as also Pope Zacharias first gave to Greek ears the four books of the Dialogues, on account of which John Damascene, Euthymius, and the other Greek writers call Gregory, the author of these volumes, “the Dialogist.” Thus far concerning the method of the explanations, and the manner of speaking, proper to Gregory: of whom these are the exegetical writings which now survive, and which are wanting:

On the Heptateuch, seven books, which John the Deacon testifies were burned by the envious after the author’s death.

On the books of Kings, six volumes of a begun exposition: with which, as Gregory himself asserts, he was the first of all the Latins to attempt a continuous exposition on the books of Kings; of which he took up only the first sixteen chapters of the first book to be expounded, that he might from that labor make trial whether he could go further in explaining; whence he is fuller in the two former books than in the other four. The beginning of the work is, After the books of Moses and of Joshua son of Nun.

On Job, to Leander bishop of Seville, 35 books of commentaries [the Moralia], published by him while he was tortured with frequent pains of the bowels — the strength of his stomach being broken, and with continuous and slow fevers coming upon him — divine providence so disposing it, that the miseries of a man scourged by God should be expounded by a man scourged by God, so that he might narrate them, experience dictating, more surely, more copiously, more clearly, and more ardently. And so he left the other commentators of this book at as great an interval behind him as, in the knowledge of all things, science joined with experience is superior to science without experience. But how greatly the judgments of the ancient fathers esteemed these truly golden commentaries appears from this: that already, while Gregory was living, the Bishops began to read them publicly through the various churches — which, when he himself had learned of it, he forbade to be done, by letters sent to them, which still survive. This work Odo, abbot of Cluny, and Simon, a monk of Afflighem, abridged: the latter into ten small books, the former into a slender volume. Gregory likewise composed:

On the seven Psalms which are called Penitential, a brief and moral commentary, following in it Augustine’s Enarrations. The work begins, If that king and prophet. Likewise he wrote:

On the Song of Songs, a commentary according to the Anagogic and the Ethic [Moral] sense, using a more compressed explanation than in the rest; its beginning is, Because if to a blind man, etc. He published also (with notaries taking it down):

On Ezekiel, two books of Homilies to the Roman people — that is, on the first three chapters of Ezekiel, 12 Homilies contained in the first book; and again, on chapter 40, On the vision of the temple to be built in Jerusalem, 10 Homilies contained in the second volume. These he delivered to the people, tossed with the greatest cares of mind, on account of the calamity impending over the City, when Agilulf, king of the Lombards, having already crossed the Po, was hastening to besiege it. The beginning of the work is, To his most beloved brother Marian, bishop of Ravenna, etc. Besides, he composed:

On the Evangelical lessons which are read in the sacred mysteries of the Mass, forty Homilies: of which he recited some (dictated by himself beforehand) to the people through a notary, but others he himself pronounced with living voice, notaries taking them from his mouth. These Gregory, having first revised them himself, enclosed in two volumes, and dedicated to Secundinus, bishop of Lauritum. Their catalogue is this:

• On the second chapter of Matthew, On the coming of the Magi, one homily.
• On Matthew 4, On the temptation of Christ, hom. 1.
• On Matthew 4, On the calling of the four Apostles, hom. 1.
• On Matthew 10, On the sending of the 12 Apostles, hom. 1.
• On Matthew 11, On John in chains, hom. 1.
• On Matthew 12, upon that [text], Behold thy mother, hom. 1.
• On Matthew 13, On the treasure hidden in the field, hom. 1.
• On Matthew 16, upon that, If any man will come after me, hom. 1.
• On Matthew 20, On the vineyard, hom. 1.
• On Matthew 22, On the king making a marriage for his son, one hom.
• On Matthew 25, On the ten virgins.
• On Matthew 25, On the five talents, hom. 1.
• On Mark chapter 16, On the women [going] to the [tomb]

- On Mark 16, On the women going to the tomb, hom. 1.

• On the same [Mark 16], On the eleven disciples reclining [at table], hom. 1.
• On Luke chapter 2, On the Edict of Augustus, hom. 1.
• On Luke 3, On the preaching of John, hom. 1.
• On Luke 7, On the penitence of Mary [Magdalene], hom. 1.
• On Luke 8, On the parable of the seed, hom. 1.
• On Luke 10, On the sending of the 72 disciples, hom. 1.
• On Luke 13, On the fig tree, hom. 1.
• On Luke 14, upon that, Who comes to me, and hates not his father, hom. 1.
• On Luke 14, On the great Supper, hom. 1.
• On Luke 15, On the hundred sheep, hom. 1.
• On Luke 16, On the rich man and Lazarus, hom. 1.
• On Luke 18, On the blind man, hom. 1.
• On Luke 19, On the weeping of Christ over Jerusalem, hom. 1.
• On Luke 21, On the future wars and seditions, hom. 1.
• On Luke 21, On the signs in the Sun and Moon, hom. 1.
• On Luke 24, On the disciples going to Emmaus, hom. 1.
• On John chapter 1, On the embassy of the Priests to John, hom. 1.
• On John 4, On the son of the Ruler, hom. 1.
• On John 8, upon that, Which of you shall convict me of sin?, hom. 1.
• On John 10, On the good shepherd, hom. 1.
• On John 14, upon that, If any man keep my word, hom. 1.
• On John 15, On mutual love, hom. 1.
• On John 20, On [Mary] Magdalene coming to the tomb, hom. 1.
• On John 20, On Mary weeping outside the tomb, hom. 1.
• On John 20, On Christ entering to the disciples through closed doors, hom. 1.
• On John 21, On the manifestation of Christ at the sea of Tiberias, hom. 1.

Thus far the exegetical writings of Gregory, from which Paterius (notary of the Holy Roman Church), Bede the Anglo-Saxon, Alulf the monk, Odo the abbot, Simon of Afflighem, Werner of Paris, and very many others, gathered commentaries on almost the whole of divine scripture. Gregory flourished under Maurice Augustus, and dies in the second year of the Emperor Phocas — that is, in the year of the Lord 605 — when he had presided over the Roman pontificate for thirteen years and six months.

Gregory Primaticci [Primaticius] of Siena, of the Order of Preachers, a professor of Theology and of the good arts, arranged a literal exposition on all the epistles of St. Paul, very useful to beginners and the less learned: whose beginning is, Paul — why he was so called by name. He lives up to the present year of our salvation 1566.

Guerric of Igny [Guericus], Abbot of Igny, of an easy genius and sweet in eloquence, wrote a work of Sermons on the gospels, On the Season and on the Saints through the circle of the year, which he delivered to his brethren, one book, which begins, We await the Savior. He flourished in the year of the Lord 1300.

Werner of Paris [Guernerius Parisiensis], Subprior of the monastery of St. Victor at Paris, a man illustrious for the sanctity of his life and pious erudition, gathered and arranged in a most fitting order, out of all the writings of St. Gregory the Pope, 16 books, On the allegorical figures of the names and of all things contained in the sacred letters, which he entitled ENVCLEAMENTA BIBLIAE [The Kernels of the Bible] — a work truly worthy to be received with open arms by the students of divine scripture. Its beginning is, God, sometimes in sacred scripture. He flourished under Rupert the Bavarian, king of the Romans, in the year of the Lord 1400.

Guy of Évreux [Ebroicensis], of the Order of Preachers, a notable Theologian, and eloquent and fluent in declamations to the people, added to the rules of Tyconius the African certain most fitting teachings, useful for grasping the sense of sacred scripture — showing from the ignorance of what things it often happens that men err in the exposition of sacred doctrine — and to these he gave the title, ON THE KEYS OF DIVINE SCRIPTURE [De clavibus divinae scripturae].

Guy, bishop of the Church of Ferrara, of the Order of Preachers, a poet very elegant among the scholastics of his time, and also an excellent handler of the divine letters, among the many works of his genius published — in imitation of Peter Riga, presbyter of Reims — a Scholastic poem, dedicated to Pope Clement the fifth of that name: in which, in hexameter verse, he discoursed on the books of both testaments with a historical and allegorical explanation. Its title is, THE PEARL OF THE BIBLE [Margarita Bibliae]; but the beginning is, A noble beginning. He flourished under Henry VII the Emperor, in the year of the Lord 1130 [so printed, though the dedicatee Clement V reigned 1305–1314].

Guy of Perpignan [Guido Terreni], a Spaniard by nation, the twelfth Prior General of the Carmelites, and afterward bishop of the Churches of Majorca and of Elne, an excellent professor of scholastic Theology, wrote — in imitation of Augustine — On the Harmony of the Evangelists, one book, in the year of the Lord 1320.

William, abbot of St. Thierry [sancti Theoderici], briefly elucidated the epistle to the Romans.

William of Alcono, of the Order of Preachers, a master of the Sorbonne Academy at Paris, gathered a scholastic Postil on Ecclesiastes, of which Vincent Bandelli makes mention in his treatise On the Conception.

William of Cremona, the 12th master general of the Hermits of St. Augustine, bishop of Novara [Nouatiensis] and Cardinal of the Roman Church, wrote an exposition on the Gospels, 4 books. He flourished in the year 1340.

William [of Auvergne], bishop of Paris, of Auvergne by fatherland, a man erudite in the divine scriptures, and not ignorant of Aristotelian philosophy, subtle in genius, and scholastic in eloquence, composed commentaries on various many passages of both testaments, by which he transmitted his name to posterity. Of these there survive, of explanation:

• On the Hexaemeron, one book,
• On the Psalter, one book,
• On Proverbs, one book,
• On Ecclesiastes, one book,
• On the Canticles, one book,
• On Matthew, one book.

He flourished under Frederick II the Emperor, in the year of the Lord 1230.

William [of Aachen], German by nation, from Aachen [Aquisgranum], formerly a most vigilant preacher of the Metropolitan Church of Basel, illustrious for erudition and [manner of] life, scholastic in eloquence and in his manner of speaking and writing, composed by lamplight one book of exposition on John

…one book, in the year of the Lord 1485.

William Gregory [Gregorius], a Scot by nation, a Theologian of the Paris Academy, wrote scholastic commentaries on David [the Psalms], in the year of the Lord 1517.

William Hamer [Hamerus] of Neuss [Nouesianus], Doctor of sacred theology, of the Order of Preachers, composed learned, useful, and pleasant-to-read commentaries on Genesis, so adorned with the sentences of very many most illustrious authors of the Hebrew, Greek, and Latin tongue (both sacred and profane) that they cannot be read by a fair and candid reader without great fruit and pleasure. Their beginning is, This world, which by another name [is called] Heaven. He flourished in the year of salvation 1560.

William, abbot of the monastery of Hirsau in the diocese of Speyer, of the Order of St. Benedict, German by nation — to whom Blessed Anselm, Archbishop of Canterbury, wrote several epistles — a man most erudite in the divine scriptures, and in secular letters second to none in his time, most holy in life and conversation, wrote On the correction of the Psalter, one book: whose beginning is, If anyone in this necessary [work]. He flourished under Henry III the Emperor, in the year of the Lord 1090.

[Lindanus (bishop of Roermond 1562–1588) was Sixtus’s near-contemporary; whether this entry stood in the 1566 text or is a later-edition addition is uncertain — the cited works may postdate 1566.] William Lindanus [van der Lindt], bishop of Roermond, a most learned man of our age, wrote Paraphrases on the Davidic Psalms; likewise Meditations on Psalm 118; likewise a declaration of the prophecy of Jeremiah, Out of the North shall evil break forth [Jer 1:14].

William of Melitona [Middleton], of the Order of Preachers [read Minors], chancellor of Paris, wrote a Postil on the 12 [minor] Prophets, which is kept at Piacenza in the Library of the Preachers; and likewise on the epistle to the Hebrews, which still survives at Bologna in the Dominican Library, with this beginning, I will declare thy name.

William Pepin [Pepinus], professor of sacred Theology, and a nursling and inhabitant of the religious convent of Évreux of the order of Preachers, an eloquent and ardent preacher (whose equal in his times the French tongue did not have), composed on Genesis, on Exodus, and on the seven penitential Psalms a scholastic Lecture according to the fourfold sense of divine scripture — in a rude and uncultivated style indeed, but framed with artful industry, useful to the declaimers of the divine word: in which, first of all, having divided each chapter of the book into three, or four, or more clauses, he explains each of them nakedly and openly according to the history [literal sense]; and, having added at the end of that same historical explanation many not-to-be-despised little questions (which being finished), he narrates the same clause again with three, or four, or sometimes six or eight different moral expositions; and again, after these, he subjoins to the exposition of the same clause three or four allegorical interpretations; which at last he concludes in a single anagogical explanation, referring all things to Christ, as to the end of all things. He wrote also, on the epistles and gospels of the whole year, scholastic Sermons almost innumerable. He died under Charles V, Emperor, in the year of the Sack of Rome, 1527.

Gutierre Trejo [Gutierrus Treius], sprung of Plasencia in Spain, of the Order of Minors, elaborated commentaries on the four gospels in the year 1550.