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A69887 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.; Nouvelle bibliothèque des auteurs ecclésiastiques. English. 1693 Du Pin, Louis Ellies, 1657-1719.; Wotton, William, 1666-1727. 1693 (1693) Wing D2644; ESTC R30987 5,602,793 2,988

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of his first Book of Illustrious Men. In the Poem against Marcion hh In the Poem against Marcion Tertullian in his Book De Animâ chap. 57. says that it was not the Soul of Samuel but only a Phantasm which the Witch raised up and the Author of the Poem in his third Book supposes that it was Samuel himself that was raised to acquaint Saul what was to befall him Tertullian in his Book of Praescriptions makes S. Clemens to succeed S. Peter but this Author places him the Fourth making two Popes of Cletus and Anacletus there are some Opinions different from those of Tertullian There is likewise a Poem to a Senator in Pamelius's Edition one of Sodom and one of Jonas and Ninive in the Bibliotheca Patrum of which we do not know the Authors the first is ancient and the other two seem to be written by the same Author Besides S. Jerom affirms that Tertullian writ several other Treatises which were lost in his time and amongst others a Book Of the Habits of Aaron whereof this Father speaks in his Letter to Fabiola He quotes likewise a Book Of the Circumcision another Of those Creatures that are Clean and of such as are Unclean a Book concerning Extasie and another against Apollonius Tertullian himself cites several other Treatises of his own composing as in his Book Of the Soul a Discourse concerning Paradise and in his Book Of the Testimony of the Soul chap. 2. a Discourse Of Destiny and in another place a Book concerning The Hope of the Faithful and another against Apelles He had also composed a former Work against Marcion which being lost in his own time he was obliged to write a new one Lastly he wrote the Discourses Of Baptism Of Publick Sights and Spectacles and that wherein he proves That Virgins ought to be veil'd in Greek But we have said enough of Tertullian's Works as to what relates to Criticism and Chronology we will now look upon them with relation to what they contain And considering them thus we may distinguish them into three Classes The first comprizing those which were written against the Gentiles The second those which were made against Hereticks And the third those which relate to Discipline and Manners The first Book of this first Classis is his Apology against the Gentiles wherein he shews the Injustice of those Persecutions and Sufferings which they inflicted on the Christians and the Falshood of those Accusations which were laid to their Charge and at the same time proves the Excellency of their Religion and the Folly of that of the Heathens He begins by shewing that there is nothing more unjust or opposite to the very intent and design of Laws than to Condemn without Understanding and to Punish without considering whether there be any just Ground for such a Condemnation And yet that this is put in practise every day against the Christians that they are Hated Condemned and Punished merely upon the account of their being Christians without eve● considering or giving themselves the trouble to be informed what it is to be a Christian. That there are indeed some Laws made by the Emperors which forbid Men to be Christians but that these Laws are Unjust subject to Alteration made by Evil Emperors and contrary to the Opinions of the Justest and Wisest amongst them He afterwards confutes the Calumnies which were spread abroad against the Christians as that they used in their Night-Meetings to cut a Child's Throat and to devour it and that after they had put out the Candles they had filthy and abominable Conversations amongst themselves He shews that there is not only so much as the least Proof of these Crimes alledged against them but that their Life their Manners and the Principles of their Religion were directly opposite to these Abominations We are says he beset daily we are continually betrayed we are very often surprized and oppressed even in the very time of our Meetings But did they ever find this Child dead or a dying Was there ever any one that could be a Witness of these Crimes Has ever any one of those who have betrayed us discovered these things Besides he presses the Heathens further by shewing that these Crimes were frequently committed amongst themselves that they have slain Children in Africa in Honour of Saturn and that they have sacrificed Men in other places that their Gods have been guilty of a thousand shameful and abominable Practises whereas the Christians are so far from killing a Child and drinking its Blood that they do not so much as eat the Flesh of those Beasts that have been strangled and that they are such inveterate Enemies to all kind of Incests that there are several amongst them who preserve their Virginity all their Lives After having thus confuted those Calumnies which were set on foot on purpose to render the Christians odious he gives an Answer to that Objection which was made to them That they did not own the Pagan Deities and that they did not offer up Sacrifices to them for the Prosperity of their Emperors from whence they concluded that they were guilty of Sacriledge and Treason He answers in a word that the Christians did not pay any Honour to the Gods of the Heathens because they were not true Gods and he appeals for a Testimony of this to the Consciences of the wisest of the Heathens themselves He evidently demonstrates that their pretended Gods were Men and for the most part Criminals that were dead and that their Images cannot be Adored without the greatest Folly and Madness in the World that even the Wisest of the Heathens despised them He occasionally confutes what has been objected by some to the Christians that they worshipped an Asses Head and adored Crosses And from thence he takes occasion to explain the Doctrine of the Christians We Adore says he One only God the Creator of the World who is Invisible and Incomprehensible who will Recompence Good Men with Everlasting Life and Punish Wicked Men with Eternal Torments after he has raised them from the Dead He proves this Truth by the whole Creation which so evidently demonstrates that there is a God That it is says he the greatest Wickedness that can possibly be conceived not to acknowledge him of whom 't is impossible that we can be ignorant even by the very Dictates which Nature inspires into all Men which oftentimes cause them to Invoke the True God as when we say If God thinks good if God pleases God sees us and the like And this he calls The Testimony of a Soul that is naturally Christian Testimonium Animae naturaliter Christianae Lastly by the Antiquity of the Books of Moses which are more ancient than all the Writings of the Greeks and by the Authority of the Prophets who foretold those Things that were to come to pass Then after having proved the Unity of God which the Jews acknowledge as well as the Christians he goes on to that Faith
ratione That cadaver comes à casu That in the Greek there is an Article Homily 22 and Homily 25. Answ. These Explications are put in by the Interpreter There are the like in those Books which we have at present in Greek and which are undoubtedly his and in the ancient Translators as in him that interpreted S. Irenaeus c. Secondly It is objected That the Holy Ghost is there called the Third Person Ans. Origen often said That the Father and the Son and the Holy Ghost were 3 Hypostases and the Latins have translated the word Hypostasis by that of Person for example Ferrarius translated that passage of the second Tome in Joan. after the same manner Third Objection He makes a Dialogue between the Devil and Jesus Christ and makes them hold long Discourses together Ans. This is exactly Origen's way Fourth Objection He makes use of the Authority of Isaiah and the Psalms against the Sadducees in the 39th Homily whereas Origen said that the Sadducees admitted only the Law and by consequence he would not have made use of any other Books against them Answ. Origen never said that the Sadducees did not admit the Prophets but only that they did not make use of them to prove the Doctrines of Faith Commentaries upon the Epistle to the Romans which were to the number of 15 Tomes according to Ruffinus in the Preface to his Version or twenty according to Cassiodorus A Fragment of the first Tome of the Commentary upon the Epistle to the Romans chap. 24. of the Philocalia Another taken from the 9th Tome in the 9th chap. of the Philocalia Ruffinus translated 15 or 20 Tomes of Origen's Commentaries upon the Epistle to the Romans 8 8 Ruffinus ●bridg'd them into ●alf the compass as he acknowledges in his Preface Some attribute this Version to S. Hierom but unjustly for in the conclusion he strikes at S. Hierom in these words Some perhaps may ask me why I put my Name and may enquire why I have not set down for example The Commentaries of Hierom upon the Epistle to the Romans And he adds That he translated the Books of S. Clement and that we should not think that it was done by Hierom he puts the Name of Clement in the Title which shews that this Translation was done by Ruffinus We have also two Latin Passages taken from the Apology of Pamphilus Some Commentaries upon the first Epistle to the Corinthians Hom. 17. in Luc. Hier. Ep. 52. Some Commentaries Homilies and Scholia upon the Epistle to the Galatians S. Hierom in Proaemio Commentar Ep. ad Galat. Ep. 89. ad August Three Tomes upon the Epistle to the Ephesians Lib. 1. Apol. ad Ruff. 4 5.       A Commentary upon the Epistle to the C●l●ssi●●s Apolog de Pamp●●lo   Fragments of Commen●●ries upon 〈◊〉 Epistles 〈◊〉 the Colossians and to T●tus in the Apology of 〈◊〉   One upon the Epistle to the Thessalonians Hi●r Ep. 52. One upon the Epistle to Titus Apolog. Pamph.   S. Hier●● in the Epistle to Mi●●erius Alexander ●el●●●● a Fragment of the Commentaries of Origen upon the Epistle to the 〈◊〉   Some Commentaries and Homilies upon the Epistle to the Hebrews He promised a Commentary upon the Apocalypse Tom. 3 in Matth. E●s●bius lib 6. cap. 25. relates a Fragment upon the Epistle to the Hebrews Lastly There are some Fragments of a Commentrry upon the Epistle to the Hebrews in the Apology of Pamphilus     All these Greek Fragments are exactly collected by Huetius in the two Volumes which he has published containing all that remains in Greek o● Origen's Works upon the Scripture and 't is to him that we are indebted for almost all the Remarks that are here He has not inserted the Fragments which are in the C●●enae because he believes they are not of any great Authority     The other Treatises of Origen are not near so many in Number as his Works upon the Holy Scripture and yet they were very considerable for not to mention his Commentaries upon the Philosophers which Eusebius speaks of in the 6th Book Chap 18. of his History he wrote s He wrote two Books of the Resurrection S. Hierom in Ru●●in lik 2. Invect says That Origen composed two Books and two Dialogues of the Resurection The same in his 6th Epistle cites the 4th Book of the Resurrection Methodius wrote against this Work 2 Books of the Resurrection the Treatise de Principiis divided into 4 Books 10 Books of Stromata t The Treatise de Principiis divided into four Books and ten Books of Stromata This last Book was composed in imitation of that of S. Clement of Alexandria witness S. Hierom Ep. 84. who says That Origen compared therein the Opinions of the Philosophers and Christians and proved our Doctrines from Plato Aristotle Numenius and Cornutus In the tenth Book he explained the Epistle to the Galatians and some Passages of Daniel witness the same Eusebius Chap. 24. The Book of Martyrdom mentioned in the 28 Chapter The 8 Books against C●●sus in the 36 Chap. The Letter to Africanus concerning the History of Susanna to which we may add the Dispute which he had with Beryllus which was extant in Eusebius's Time u And some Discourses and Letters which Eusebius had collected Eusebius has related a Fragment of that which he wrote to his Father being then very young lib. 6. cap. 2. Item of another against those who accused him of applying himself too much to the Study of Human Learning Chap. 19. He makes mention in the 28th Chapter of the Letters which he wrote in the time of the sixth Persecution afterwards in the 36th Chapter of a Letter to the Emperor Philip and of one to Severa his Wife and lastly of one to Fabianus and of several others cited at large in the 39th Chapter S. Hierom in his Catalogue cites the three last together with a Letter to Beryllus Ruffinus cites a Letter to his Friends Lib. de Adult lib. Origenis where he complains that some had falsified his Writings In the 13th Chapter of Philochalia there is part of one set down to Gregory Thaumaturgus ●edr●nus and Suidas have preserved a Fragment of another Letter and some Discourses Letters which Eusebius collected and divided into three Books as he declares in the same 5th Book Chap. 36. S Hierom mentions almost all his Works and besides these two other Dialogues of the Resurrection and a Treatise explaining the Hebrew Names of the New Testament which he added to that of Philo concerning the Explanation of those of the Old x Concerning the Explanation of those of the Old S. Hierom in Praefat. ad lib. Hebr. Nom. The Author of the Orthodox Questions attributed to S. Justin Quest. 82 and 86. And also in the Apology of Pamphilus there is mention made of a Treatise concerning Prayer composed by Origen Theodoret often cites our Author against divers Heretick y Theodoret
President of the Council and there maintain'd the Faith of the Church with great Constancy After the Council of Nice being one of the Zealous Defenders of its Decisions and one of the greatest Adversaries to the Arians he drew upon himself the Hatred of the Bishops of Palestine which burst forth immediately upon the first occasion they found which offer'd it self in the Year 329 when Eusebius of Nicomedia and Theognis of Nice return'd from their Punishment and went to Palaestine under pretence of visiting the Church of Jerusalem for then they pass'd by Antioch where they were honourably received by Eustathius and they on their part gave marks of their Friendship to him But at their Return they brought with them to Antioch Eusebius of Caesarea Patrophilus of Scythopolis Aetius of Lydda Theodotus of Laodicea with some other Eastern Bishops with a design to depose Eustathius These Bishops being then Assembled at Antioch in the Year 330 d Being then Assembled at Antioch in the Year 330. All Historians agree That Eustathius was depos'd under the Reign of Constantine Eusebius an unquestionable Witness gives us an Account B. III. Life of Constantine Ch. 59. of the Tumult that arose in the Church of Antioch upon the Deposition of Eustathius as a thing that happen'd after the Council of Nice but before the Death of the Emperour Constantine St. Athanasius begins with this Deposition the History of the Arian Persecution under Constantine and though there be in the Text Constantius for Constantine that is a mistake for 't is plain from St. Athanasius that Flacillus who was ordain'd in the room of Eustathius had the Title of Bishop of Antioch at the Council of Tyre held under Constantine from whence it evidently follows that Eustathius was then depos'd The like Error appears in some Editions of St. Jerom's Books of Ecclesiastical Writers but in the ancient Editions in the Greek Version we read under Constantine not under Constantius did not only falsly charge him with the Error of the Sabellians but also accus'd him of infamous Crimes Theodoret says That they hir'd a Woman of an ill Life e Theodoret says That they hir'd a Woman of an ill Life Philostorgius reports also this Story B. II. Ch. 7. Socrat. and Sozom. allude to it when they say That Eustathius was accus'd of Infamous Crimes S. Jerom mentions it in his Apol. against Ruffinus Eustathius says he found Sons which he knew not of Filios dum nescit invenit and the Emperour Constantine seems to hint it in his Letter to the Bishops the infamous Persons being driven away as he speaks to say that she had a Child by Eustathius That this wicked Woman entred with a Child in her Arms into the place of their Assembly and declar'd with a loud Voice That she had it by Eustathius That this holy Bishop having ask'd her if she had any Witness of what she affirm'd she answer'd she had none and yet notwithstanding this the Bishops believ'd it upon her Oath and Condemn'd Eustathius as convicted of the Crime St. Athanasius says nothing of this Story which appears otherwise to be fabulous enough but he observes only that they accus'd Eustathius of having treated the Emperour's Mother reproachfully f Of having treated the Emperor's Mother reproachfully 'T was to Constantine that they wrote this Calumny for Eustathius having recourse to the Emperour and being come to Constantinople to complain of the Injustice that was done him the Bishops assembled at Antioch made use of this Calumny to stir up the Emperour against him They added also that he was the Author of that Sedition which arose at Antioch after his Deposition These things mov'd the Emperour to Banish him presently without inquiring into the Merits of his Cause The Eusebians also did afterwards make use of an Artifice just like this against St. Athanasius and that immediately he was sent into Banishment with many of his Priests and Deacons but the place of his Exile is not certainly known g But the place of his Exile is not certainly known Theodoret says that he was sent to Illyricum Philostorgius says only that he was sent into the West But St. Jerom assures us That he was carried away to Trajanopolis a City of Thracia St. Chrysostom says That he died in Thracia And in fine Theodorus Lector at the beginning of the Second Book of his History says That Calendion the Patriarch of Antioch caus'd the Reliques of Eustathius to be Transported from Philippopolis in Macedonia to Antioch In whatsoever place it was there he ended his days and 't is probable that he liv'd not long after his Condemnation for there is no mention made of him in History and 't is false whatever Socrates and Sozomen say That he return'd again from Banishment in the time of the Emperour Jovian h 'T is false that he return'd again from Banishment in the time of the Emperour Jovian Theodoret says That Eustathius was dead when Meletius was ordain'd Bishop of Antioch And certainly Meletius ought not to have been ordain'd in his place before and the Eustathians so call'd because they would not communicate with any Bishop of Antioch that was ordain'd by the Arian Faction would never have suffer'd if Paulinus had been ordain'd while Eustathius liv'd There is no mention of him in all the Disputes that follow'd after neither did he return after the Death of Constantine when all the banish'd Bishops were recall'd for it does not appear that he was present in any Council or that he ever demanded to be restor'd to his Bishoprick In a word there is nothing more said of him in History From all which I conclude that 't is something probable that he died before the Year 337. This Bishop is the First if we will believe St. Jerom that wrote against the Arians He compos'd many Books against their Doctrine abundance of Homilies an infinite number of Letters many Treatises of the Soul and a Discourse of the Pythoniss against Origen Facundus quotes in Latin Ch. 1. of his B. XI Four Passages of Eustathius of Antioch whereof the two first are taken out of B. VII and the two last out of B. VIII against the Arians He alledges them in this place to prove That this Bishop of Antioch in speaking of the Incarnation made use of Expressions at least as harsh as those that were objected to Theodorus of Mopsuestia in effect the Passages which he relates seem to favour the Error of Nestorius i In effect the Passages which he relates seem to favour the Error of Nestorius In the First he says That God who united the Humane Nature to the Word for the Salvation of Mankind has conceal'd from this Humane Nature the Day of Judgment lest the Man should teach Mankind the time of his second Coming In the Second he seems to say That Jesus Christ incarnate is another Person than the Word but the word Person is not always taken in a
we read of none that there was at this time In Answer to the 1st Objection it may be said that the Figures are wrong or rather that we must count the 36 Years from the 1st Synod held by Alexander against the Arians 'T is more easy to answer the 2d by saying That the Arian Bishops might make a Creed when they sent George besides that Athanasius says onely that he heard say they had made one and not that they had done it Be it as it will this 1st Treatise against the Arians is a Letter to the Bishops of Egypt which has nothing of Affinity with the Subject and Matter of the other Four The Oration that follows begins as a new Discourse and St. Cyril cites a Passage out of the 3d. Book of Athanasius concerning the Trinity which is found in that which is now call'd the 4th and Theodoret cites one taken out of the Second which is now in the 3d. Treatise upon the Persecution which the Christians of Alexandria suffer'd when George took Possession of that Episcopal See The First which was address'd to the Bishops of Egypt is improperly call'd The first Discourse against the Arians The Second is written to all the Orthodox Bishops A little time after he compos'd his Two Apologies in the place of his Retirement 'T is likewise very probable that he wrote at that time his Four Treatises against the Arians which he address'd to the Monks as we learn from the beginning of his Letter to Serapion concerning the Death of Arius His Letter to those that lead a Monastick Life is made up of two different Pieces The First is a Letter written to the Monks which is a kind of Preface to some Treatise against the Arians and may be so to that which follows it contains about a Page and a half and ends at these words in Page 810. Gratia Domini Jesu Christi sit vobiscum Amen The following Treatise which was address'd to those that lead a Monastick Life is a History of all that pass'd from the beginning of Arianism to the fall of Hosius and Liberius i. e. to the Year 358. There are some Periods in the beginning which are lost that not only this Treatise has no Connexion with the Letter that precedes it but also there is no Sence in the beginning of it And I am astonish'd to think that so many able Men should read this Book without perceiving or at least without observing it The Letter to Serapion concerning the Death of Arius was written after the Treatise which is directed to those that lead a Monastick Life as appears by the beginning of it The Book of Synods was compos'd in 359 u The Book of Synods was compos'd in 359. This is evident because he does not finish the History of the Council of Ariminum concluding with the Nomination of the 1st Deputies which were sent to the Emperor and at the End he adds the Letter of Constantius and the generous Answer of the Bishops which he had learn'd afterwards He speaks always of that Council as a thing present and with Commendation and he says nothing more of what pass'd at Constantinople after the Council of Seleucia This Book is probably that which St. Jerom says St. Athanasius had Written against Ursacius and Valens unless we should rather say that it was a Work subjoin'd to his Letter to those that lead a Monastick Life before the Councils of Seleucia and Ariminum were ended He afterwards added in this Book what concerns the Council of Constantinople in 360 and what is there said concerning the Death of Constantius The two Latin Letters which are at the End of the Works of Lucifer Calaritanus were also written under Constantius The Letter of the Council of Alexandria to those of Antioch was written after the Death of that Emperour in 362 the Letter of the Council of Antioch under Jovian was written in 363 That which is directed to all the Bishops of Egypt and Arabia Syria and Phoenicia was written in 368 under the Reign of Valens as well as that which is directed to the Africans x As well as that which is directed to the Africans This is to the Bishops of the Western Africa and not to those of Cyrenaick as Baronius thought who says that these Letters were written under the Pontificate of Damascus And the Letter to Epictetus was written last y And the Letter to Epictetus was written last He observes in this Letter that Auxentius and the other Arians were anathematiz'd by the Councils of France Spain and Rome St. Cyril says that it was corrupted but that which we now have agrees with that which is related by the Emperor There are besides many other Works of St. Athanasius of which the Chronology is not known which it concerns us to distinguish well from those that are doubtful or supposititious These Works are in the First Volume The Homily upon these Words My Father hath given me all things p. 149. The Epistle to Adelphius p. 155. That to Maximus p. 162. Two Letters to Serapion to prove that the Son and the Holy Spirit are not Creatures p. 166 and 173. An Exposition of the Faith p. 240. A Letter concerning the History of the Decision of the Council of Nice p. 248. A Letter of the Judgment of Dionysius of Alexandria upon the Trinity p. 548. A Treatise of the Union of the Humane Nature to the Word which is cited by Theodoret under the Name of A Book against the Arians p. 595. Two Books of the Incarnation against Apollinarius p. 614 633. A Treatise against the Followers of Sabellius p. 650. An Epistle to John and to Antiochus p. 951. An Epistle to Palladius p. 952. An Epistle to Dracontius p. 955. An Epistle to Marcellinus concerning the Interpretation of the Psalms p. 959. The Homily of the Sabbath and Circumcision p. 964. A Treatise upon the Words of Jesus Christ Whosoever shall be guilty of blasphemy against the Holy Ghost it shall not be forgiven him neither in this World nor in that which is to come p. 970. In the Second Volume there are few of his Genuine Works but here follow those which we own Two Letters to Serapion concerning the Divinity of the Holy Spirit p. 10 and 16. A short Discourse against the Arians p. 22. The Conferences of St. Athanasius with the Arians in the presence of Jovian from p. 27 to p. 29. An Epistle to Ammon p. 35. A Fragment of one p. 39. A Festival Epistle p. 38. An Epistle to Russinian p. 40. A Book of the Abridgment of the Holy Scripture p. 55. All these Works whereof some are cited by the Ancients agree well enough with the Style of St. Athanasius and they contain nothing in my Opinion which gives just cause to suspect them of Forgery z Which gives just cause to suspect them of Forgery Yet there is some Doubt of some of those Works which are mention'd in this Place but the Conjectures which
Timotheus which it very much favour'd But this Letter has been rejected by Hypatius in a Conference at Constantinople with the Acephali by Facundus B. VII Ch. 1. By Eulogius in his Third Discourse and by Leontius of Constantinople Book of Sects Ch. 8. who have all affirmed That 't was written by Apollinarius and by the Eutychians and falsly attributed to Pope Julius There is another Letter of Julius about the Incarnation to Docus which is also cited in the Council of Ephesus Art 1. Facundus has acknowledg'd it for Genuine and Vincentius Lirinensis says that in that Council The Faith of the Church was confirm'd by the Testimony of Pope Julius Ephrem has also acknowledg'd it for Genuine as appears by an Extract out of his Third Book of Laws related by Photius Anastasius has cited it in his Collections about the Incarnation as written by Acacius Leontius only has rejected it in his Treatise of Sects where he affirms That 't is the Work of Timotheus a Disciple of Apollinarius as was prov'd then by many Copies He adds nevertheless That 't is not at all contrary to the Faith and that 't is no great matter whose it is In short the same Leontius affirms That there were no Writings of Julius in his time which must be understood with an exception to those that are extant in St. Athanasius and that the Seven Epistles which bear his Name were Apollinarius's And truly there is no probability that Julius wrote Letters about the Incarnation at a time when there was no Question but about the Trinity Besides 't is known that the Eutychians were wont to attribute the Works of Apollinarius to the Fathers who had the Reputation of Catholicks as St. Athanasius St. Gregory and St. Cyril that so they might deceive the People and engage them unto their Heresy I say nothing of the two Decretal Epistles attributed to Pope Julius because they are plainly supposititious This Pope died in the Year 352 and was succeeded by Liberius The Author of Dama●us's Pontifical Usuardus Ado and some others relate That he was Banish'd for the space of Ten Months till the Death of Constantius But this cannot be maintain'd for Julius never suffer'd any Persecution nor any Banishment for the Defence of St. Athanasius since this Father says not one word of it in his Books who would never have fail'd to charge the Arians with the Banishment of Julius as well as with that of Liberius and other Bishops of his Party ASTERIUS ST JEROM places this Arian Philosopher among the Number of Ecclesiastical Writers not because he wrote a Book against the Faith of the Church about the Trinity but because of his Commentaries Asterius upon the Epistle to the Romans upon the Gospels upon the Psalms and many other Books which shows That a Heretick may be plac'd amongst Ecclesiastical Authors when he writes such Learned Books as may be serviceable to the Church St. Athanasius gives a very different Character of this Asterius from that which Eusebius had given of him in his Book against Marcellus One Asterius says he in his Book of the Two Synods a Sophist of Cappadocia is a Partizan of the Eusebians and when he could not enter into the Order of the Clergy because he had Sacrific'd to Idols during the Persecution of Maximian he was advis'd to write a Book for the Opinions of Eusebius the Impiety of which is equal to that of his Idolatry For there he compares Jesus Christ to a Locust and a Worm of the Earth nay and seems to preferr these Insects before him He affirms That the Word which is in Jesus Christ is different from the Word which created the World He runs through all Syria and enters into all the Churches by the Favour of Eusebius's Recommendation to teach others to deny Jesus Christ. He insolently opposes the Truth and goes into those places which are appointed only for the Clergy and there he rehearses very loudly his impious Book Thus St. Athanasius describes the Man and his Work There are some Fragments preserved in his Writings which expresly contain the impious Opinions of the Arians I am only now to tell you That this Asterius is different from the Bishop of Amasea THEODORUS THEODORUS Bishop of Perinthus a City of Thrace who was also call'd Heracleus was a Bishop of the Eusebian Party St. Athanasius in his Letter to the Bishops of Egypt places him Theodorus among the Number of those that were condemned being Priests and afterwards promoted to Episcopal Dignity by the Intrigues of the Arians He assisted at the Council of Tyre and was one of the Deputies that were sent to Mareotis to Inform against St. Athanasius He assisted also at the Council of Antioch and came to that of Sardica and having retir'd from thence with the Bishops of the East he was Depos'd and Excommunicated in a Synod of the Western Bishops St. Jerom and Theodoret Testify that he was very Learned and compos'd in the Reign of the Emperour Constantius very Elegant and Clear Commentaries upon the Gospel of St. Matthew and St. John upon the Epistles of St. Paul and the Psalms in which he endeavours particularly to explain the Historical Sence of them We have in the Catena upon St. Matthew publish'd by Corderius and printed at Antwerp in the Year 1642 some Fragments attributed to this Theodorus But one cannot be certain upon the Credit of this Catena that they are truly his TRYPHILIUS TRYPHILIUS Bishop of a City in the Isle of Cyprus call'd Ledra was according to St. Jerom one of the most Eloquent Writers of his Age and was in great Reputation under Tryphilius the Reign of Constantius St. Jerom had read his Commentary upon the Canticles and says That he wrote many other Books that never came to his Hands HELIODORUS GENNADIUS informs us of this Author in this manner Heliodorus a Priest has written a Book of the nature of Principles wherein he shews That there is but one Principle Heliodorus only That there is nothing Eternal but God That God is not the Author of Evil That all he does is Good That he created the Matter which the Malice of Men makes use of to do Evil That nothing was created without him and that he having foreseen that Nature would become subject to Corruption by Sin he forewarned Man of this Punishment I have read nothing else that concerns this Author Gennadius places him among those Writers that liv'd in the time of Constantius DONATUS and Vitellius and Macrobius his Disciples ST JEROM places among the Number of Ecclesiastical Writers Donatus Head of the Party of the Donatists in Africa which in all probability is to be understood of the Bishop of Carthage a Which is to be understood of the Bishop of Carthage There were Two Donati of the same Party as St. Austin observes B. I. Retract ch 12. The First was Donatus Bishop of Casae nigrae or Calame who never was Bishop of
Days of the Creation which are mention'd in Genesis do not begin at Night but at the Morning and end at the Morning of the Day following The First and Third of his Hymns are in commendation of the Mystery of the most Holy Trinity which he explains in many Words The Second is a Prayer to God and is rather in Prose like the Creed attributed to St. Athanasius than in Verse The Poem of the Maccabees is a Description in Hexameter Verse of the Martyrdom of those Seven Brethren There is nothing extraordinary in this Poem there is nothing Poetical in it but some mean Imitations of Virgil and for the most part the Verses are low and despicable The Commentaries of Victorinus upon St. Paul have not yet been publish'd Sirmondus found some Fragments of them in a Manuscript from which he took those two little Treatises of which we have already spoken But probably he judg d them not worth publishing though he says in his Advertisement That the Stile of these Commentaries is more clear and clean than that of his Dogmatical Works There are many Philosophical Books attributed to the same Victorinus as his Commentaries upon Tully's Rhetorick cited by Cassiodorus in his Bibliotheca and by Pope Sylvester the II. in his Epistle 130 which have been Printed several times There is also attributed to him the Version of Porphyrie's Isagoge which is amongst Boetius's Works a Book about Poetry and some Books of Grammar But those sort of Books ought not to come into our Bibliotheca which should contain none but Ecclesiastical Monuments St. PACIANUS ST PACIANUS Bishop of Barcelona no less Famous says St. Jerom for the Holiness of his Life than the Eloquence of his Discourse wrote many Books among which there is one entitled St. Pacianus Cervus or The Hart and some other Treatises against the Novatians He died under the Reign of Theodosius towards the Year 380. We have three Letters of his against the Novatians address'd to Sempronianus who was of this Sect. An Exhortation to Repentance and a Treatise or Sermon of Baptism address'd to the Catechumens All these Pieces are written with much Wit and Eloquence The First Letter to Sempronianus has Two Parts In the First he makes use of the way of Prescription from the Name and Authority of the Catholick Church to show that the Sect of the Novatians cannot be the Church of Jesus Christ. In the Second he refutes their Doctrine about Repentance He observes at the beginning of the First Part That since the coming of Jesus Christ there have appear'd an infinite Number of Sects who have all been denominated from the Names of their Authors That the Name of Catholick is continued only in the True Church That the Novatians make one of those Sects which are separated from the Catholick Church That they have forsaken the Tradition of the Church under pretence of Reformation He opposes to them the Authority of the Ancient Fathers of the Church who were Successors to the Apostles Why should not we says he have a Respect to the Authority of those Apostolical Men Shall we pay no Deference to the Testimony of St. Cyprian Would we teach this Doctrine Are we wiser than he But what shall we say of so many Bishops dispers'd over all the World who are united with these Saints What shall we say of so many Venerable Old Men of so many Martyrs and so many Confessors Is it for us to Reform them Shall our times corrupted by Vice efface the Venerable Antiquity of our Ancestors My Name says he addressing himself to Sempronianus is Christian and my Sur-Name is Catholick Christianus mihi nomen est Catholicus cognomen He explains afterwards the Name of Catholick and tells us that the most Learned say that it signifies Obedient and that according to others it means one thro' all and shews that these two Significations agree to the Catholick Church which alone is obedient to the Voice of Jesus Christ and which only is the same in all the World After he has thus spoken of the Church he proceeds to Penance and so he enters into the Merits of the Question May it please God says he that none of the Faithful may ever stand in need of it That no Man after Baptism may ever fall into the precipice of Sin That so the Ministers of Jesus Christ may never be oblig'd to Preach and Apply long and tedious Remedies for fear of Patronizing the Liberty of sinning by flattering Sinners with their Remedies Nevertheless we allow this Mercy from our God not to those who are so happy as to preserve their Innocence but to those who have been so unhappy as to lose it by their Sins It is not to the Sound but to the Sick that we Preach these Remedies If the Evil Spirits have no more Power over the baptiz'd If the Fraud of the Serpent which destroy'd the first Man and gave so great occasion of Damnation to his Posterity has ceas'd If I say the Devil is gone out of the World If we may sport our selves in Peace If Man does not fall into many Sins of Thought Word and Deed Then let us not acknowledge this Gift of God Let us reject this Aid Let us have no more Confessions Let us no longer hearken to Sighs and Tears Let Justice and Innocence proudly despise these Remedies But if Man be subject to these Miseries Let us no more accuse the Mercy of God who has propos'd these Remedies to our Diseases and Rewards to those that preserve their Health Let us no more efface the Titles of God's Clemency by an unsupportable Rigour nor hinder Sinners by an inflexible hardness from rejoycing in those Gifts which he has freely bestow'd upon them 'T is not we who give this Grace of our own Authority but God himself who says Be converted to me c. After he has set down many Passages of Scripture which prove That God Pardons penitent Sinners he proposes this Objection of the Novatians God only will you say can grant Pardon of Sin That 's true answers he but what he does by his Ministers he does by his own Power For he says to his Apostles Whatsoever ye shall bind on Earth shall be bound in Heaven and whatsoever ye shall loose on Earth shall be loos'd in Heaven But perhaps he did not give this Power to any but the Apostles If this were true then we must say That they only had also Power to Baptize to give the Holy Spirit and to Purify the Gentiles from their Sins For in the same place where he gives them Powr to Administer the Sacrament of Baptism he also gives them Power to loose Sinners Either then these two Powers were peculiarly reserv'd to the Apostles or they are both continued to their Successors and therefore since it is certain that the Power of giving Baptism and Unction is continued in the Bishops that same must consequently be granted of the Power of binding and loosing
in another Stile Tilmannus who has translated them into Latin has undertaken to defend them against the Conjecture of Erasmus and he proves that they are this Father 's by the Authority of four Modern Greek Authors which are Metaphrastes Antonius Maxim●s and St. John Damascene Fronto Ducaeus adds to these Four the Patriarch Tarasius in his Epistle to Pope Adrian and the Author of the Greek Scholia upon the Epistles of St. Paul attributed to Occumenius The Authority of these Modern Greeks would be of no great Moment if this Work had evident Marks of Forgery or if the Stile of it were altogether different from that of St. Basil but it must be confess'd that tho' it is not so Elegant as the Work of the Creation yet it is not much different from the Stile of St. Basil neither is it unworthy of this Father Rivet has found in it a difference of Opinion which might make it be rejected if it were more considerable He observes That St. Basil in his Letter 80 to Eustathius the Physician affirms that the Witch of Endor made the Soul of Samuel really to return whereas the Author of this Commentary upon Isaiah on Ch. 8. affirms That it was the Devil who assum'd the Shape of Samuel Some have answer'd That this Epistle to Eustathius was St. Gregory Nyssen's but we have shewn that 't is rather St. Basil's Therefore all that can be said is this That St. Basil might change his Opinion about a thing of so small consequence as this is The Second Class of