what use he made we shall hereafter declare Leaving Alexandria he went unto Rome in the time when Zephyrinus was Bishop there a little before his death as Baronius conjectures the cause why he undertook this journey was the great desire that he had to see the most ancient Church of the Romans where having made but a little stay he returned unâ—â— Alexandria again and there diligently attended his charge the success of his pains being the gaining of many to the embracing of the truth and the recovering of others from errour among whom one Ambrose addicted unto the Valentinian Heresie or as Ierom reports unto that of Marcion or as others partly a Marcionist and partly a Sabellian was brought to see and forsake his error and afterward called to the Office of a Deacon in the Church of Alexandria famous for his confession of the name of Christ a man noble rich and learned The same of Origen was now spread abroad even unto other Countries for a certain Soldier sent from the Governour of Arabia comes to Alexandria bringing with him Letters unto Demetrius the Bishop there and also unto him who was then Lieutenant of Egypt requesting them with all speed to dispatch Origen unto him that he might instruct him and his people in the Doctrine of Christianity for although there had before been a Church of Christ in Arabia yet it is credible that the Duke or Governour with his Court had persisted in his Heathenish Impiety even unto the time of Origen it being observed that for the most part the propagation of the Christian Religion begins with the lowest of the people and gradually by little and little ascends unto the Governours of Common wealths Origen accordingly goeth thither and having happily accomplished the end of his journey he not long after returneth again unto Alexandria where through a sedition finding all in a combustion and tumult and his Scholars scattered so that there was no abiding for him there no nor in any other place of Egypt in safety he left his Country and betook himself unto Caesarea a City of Palestina where he was earnestly entreated by the Bishops of that Province to expound the Scriptures though he were not as yet called to the Ministry Legatione ad eum missâ Episcopi permisere ut dissereret de sacris literis so Nicephorus reports it This act of his condescending to their request was much distasted by Demetrius who in a Letter which he wrote unto those Bishops thus speaks of it that such a practice was never heard of nor could there any where the like Precedent be found that Lay-men in the presence of Bishops have taught in the Church But they in defence of what had been done returning an answer unto him have therein such words as these we know not for what cause you report a manifest untruth since there have been such sound as in open assemblies have taught the people yea when as there were present learned men that could profit the people and moreover holy Bishops at that time also exhorting them to preach for example at Laranda Euelpis was requested of Neon at Icouium Paulinus was requested by Celsus at Synada Theodorus by Atticus who were godly Brethren It is like also that this was practised in other places though unknown to us Thus was Origen being a young man honoured of Bishops that were strangers unto him But the storm of civil dissentions being blown over and both Demetrius and the Deacons of the Church by Letters earnestly soliciting him to return he leaves Palestine and comes back again unto Alexandria and there applyeth himself to his accustomed manner of teaching Not long after Mammaea the Mother of the Emperour Alexander Severus a most pious and religious woman Christianissima inquit Trithemius quae a Christianissimo non abhorâ—â—it inquit Osiander hearing of the Eloquence and Apostolical Life of Origen and â—iving then at Antioch with her Son sent for him by some Soldiers to come unto her accounting it no small happiness if she might see him and hear his wisdom in the holy Scriptures which all men admired To whom he accordingly repaired and staying a while with her he instructed her in the Doctrine of Christianity which found so good acceptance with her that she became both a lover of it and a favourer of those who professed it not that she was now first brought to the knowledge and embracing of it as some conceive audito Origene Christianâ— facta est but rather further confirmed therein who so far prevailed with her Son that not only the persecution against the Christians ceased but they also had a place granted them for the exercise of Religion and were had in high esteem with him Having here detained him a while she at length dismissed him with honour who again betook him to his School at Alexandria And now did he begin to comment upon the holy Scriptures being much instigated thereunto by Ambrose whom he had reduced from errour as hath been before said who for his encouragement furnished him with necessaries for that purpose allowing parchments and no less than seven Notaries who by turns took from his mouth and wrote what he dictated unto them and as many Libraries maintained all at the charge of Ambrose who transcribed or copied out more fairly what the other had formerly taken and that this was the difference between the Notarii and the Librarii may be gathered from Erasmus his calling the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or swift the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fair writers Notariorum inquit Baronius erat scribere Librariorum exscribere Ierom saith Miraeus calls those Notaries who with a swift hand took the words of him that did dictate and sometimes they wrote by notes or characters but those Librarii or Scriveners who afterward more accurately committed the things so taken unto Books Of this Turuebus thus speaks Scribere notis non est compendio quodam literarum verba complecti ad celeritatem sed quibusdam fictis signis comprehendere idque docebantur pueri non tantùm scribere Cassianus enim Martyr qui puerorum sâ—ilis confossus Christo animam reddit notis scribere docuit Prudentias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hym. 9. Magister literarum sederat Verba notis brevibus comprendere cuncta pertius Raptimque punctis dicta praepetibus sequi Aliud enim esse notis aliud literis scribere ostendit Manilius lib. 4. cap. 1 his verbis Hic scriptor erit felix cui litera verbum est Quique notis linguam superet cursumque loquentis Martial also the Epigrammatist of the Notary thus Currant verba licet manus est vâ—locior illis Nondum lingua suum dextra peregit opus So thirsty after the knowledge of the Scriptures and so pressing upon Origen unto this work was Ambrose whom he therefore calls 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 that he would scarce afford him sufficient time to eat sleep or walk for his recreation or to read and review what the Notaries had written as himself complains in a certain Epistle to his Friend About this time the Churches of Achaia being much pestâ—red and vexed with divers Heresies Origen is sent thither with Letters testimonial for the suppressing of them who was now in his middle age or about forty and three years old as Baronius conjectures he supposeth that the cause of his going into Greece was his great desire to get the sixth Edition of the Bible which was this year found at Nicopolis that he might adjoyn it unto the other five Versions which with unwearied pains and diligence he had formerly found out and so compose that laborious work of his which he called Hexoplâ— Now passing through Palestine toward Athens he was by Alexander and Theoctistus who greatly admired Origen two Bishops of great authority the one of Hierusalem the other of Cesarea by imposition of hands made or ordained Minister at Cesares which office gained him much more respect so that he was had in great esteem This begat envy in Demâ—trius who was highly offended with those Bishops for what they had done and by aspersions endeavoured to darken and eclipse the Glory of Origen in his Letters unto all the Bishops throughout the world and having nothing else to charge him withal that might tend to his disparagement he published his unadvised act of castration as a moâ—â— foul and absurd fact of his though when he first came to the knowledge thereof he had admired and praised him for it encouraging him still to go on in the office of catechising Origen therefore perceiving how much the mind of Demetrius was alienated from and in censed against him forbearing to make use of any bitterness against his detractors chose rather to pass by the injury in silence and to give place to their passion than further to exasperate them he therefore after his return and abode there for some small time lest Alexandria having committed the office of a Catechist there unto Heraclas formerly his assistant in that work and went again into Palestine remaining at Cesarea where he applyed himself unto the preaching of the word many not only of that Country but also strangers from other places resorting thither and attending upon his Ministry among whom were divers eminent men and of special note viz. Firmilian Bishop of Cesarea in Cappadocia who one while invited him into his Province to edifie or reform the Churches there another while under pretence of visiting the holy places he made a voyage into Palestine and for a good space continued there that by Origen he might be brought to the further understanding of the Scriptures Also Theodorus called afterward Gregorius Bishop of Neocaesarea in Pontus a man most renowned and for the miracles which he wrought surnamed Thaumaturgus together with his Brother Athenodorus whom continuing with him about the space of five years he converted from Heathenism to Christianity for which cause this Theodorus a while after penned a Panegyrick or Encoâ—miastick Oration in the praise of Origen to testifie his thankfulness for what he had received from him After this Beril Bishop of Bostra in Arabia falling into Heresie and maintaining that Christ before his Incarnation had no being he was dealt and disputed with by divers Bishops assembled together Origen also was sent for who by strength of Argument so convinced him of his error that he restored him again to his former sound opinion for which he returned him solemn thanks in divers letters written unto him Also certain others arose in Arabia who broached this pernicious Doctrine that the soul died and perished together with the body and that in the general resurrection they arose together and were restored unto life again These Hereticks are by Augustine called Arabiei by Damaseen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Animimortales about which a great Synod was assembled wherein Origen so discoursed of this matter that the erroneous did soon renounce their absurd opinion and were reduced to a better judgment He also suppressed the Heresie of the Helcesaits which sprung up about the same time called of Epiphanius Sampsaei in the region of Perâ—â— whose first Author was one Elxaeus who rejected part of the Old Testament denyed the Apostle Paul wholly counted it an indifferent thing to deny or not to deny with the mouth in time of persecution so that thou persist faithful in thine heart and used a certain book which as they say came down from heaven the which whosoever heareth and believeth say they shall obtain another kind of remission of sins then that which Christ purchased for us Growing now old above sixty years of age and much worn out and wasted with long study and painful exercise he at length was prevaild with and permitted that those things which he publickly preached and disputed should by Notaries be taken and Copied out which before he would not suffer to be done This Erasmus understands of his Sermons or Homilies tantae erat modestiae inquit ille ut serò pâ—ssus sit excipi quae disserebat And thus was his time and strength laid out and spent in the work of the Lord even from his Childhood unto his old age not hiding his talent but as a good servant improving it for the advantage of his Master who had intrusted him therewith § 2. He was man of extraordinary parts and endowments of Nature vir magnus excellentis ingenii which began to appear in him even from his very childhood vir magnus â—b infantiâ being a man in understanding when but a child in years stiled therefore by Erosmus senilis puer of a notable strong and piercing wit perspicacississimo ingenio saith Rhenanus for which nothing was too hard and so truly Adamantineâ— nor nothing too high and so truly Origenical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Montigena such a one as Learned Greece the fruitful mother of the most happy wits scarce ever bred the like immortale inge nium so comprehensive as not to be bounded within the limits of ordinary capacities there being nothing within the Encyclopedy of Arts that could escape his knowledge for he exactly perused all kind of Authors wherein he had this advantage above many others that he lost no time ei inquit Erasmus nulla pars aetatis periit à studiis his tenderest years being improved this way by his pious and careful father By which means the fair field of his great abilities being so well cultured and manured began in his very spring to flourish and abound with the fruit of excellent skill in all the Liberal Sciences whereof he gave a large proof and testimony undertaking at the age of eighteen years the publick profession of the art
resembled the face of the Apostles He excelled both in piety and learning being so admirably endued with both that he was no less famous for the one than for the other stiled therefore by Epiphanius a sacer Irenaeus holy man so singularly accomplished and fitted for the work he was designed and called unto as that he became praeclarum organum a choice instrument for the good of the Churches of Christ. Admirably well skilled he was in all sorts of Learning both sacred and secular very studious and ready in the Holy Scriptures having by this means attained unto a more than ordinary measure of understanding and insight into them And how notably instructed and furnished with knowledge in the Arts and Sciences is abundantly manifested by his subtil investigation of abstruse Heresies which though wonderfully obscure and confused he representeth and sets forth to publick view with very great perspicuity and order as also by his most acute and quick disputations wherein he throughly discovers their vanity and as soundly confuteth them So that it is most evident saith Erasmus that he was very exact in all the liberal Scienceâ— Yea how diligently he had read over the Books both of the ancient Philosophers Thales Anaximander Anaxagoras Democritus Empedocles Plato Aristotle c. As also of the Poets Tragick Comick and Lyrick may be gathered from hence in that he clearly evinceth those Heresies which he impugned to have been taken and to have had their original from those prophane Authors the names only being changed So that he was not without cause stiled by Tertullian Omnium doctrinarum curiosissimum exploratorem a most curious inquirer or searcher into all sorts of Doctrines very large is Epiphanius his Encomium of him who held him in high esteem as appears by the great use he made of him Old Irenaeus saith he every way adorned by the Holy Ghost brought into the Field by the Lord as a valiant and expert Soldier and Champion and annointed with Heavenly Gifts and Graces according to the true faith and knowledge contended against all the arguments of sottish Hereticks and most exactly confuted them Add hereunto which put a lustre upon all the rest that he was of a very meek and modest spirit a great lover and as studious a preserver of peace among Brethren but withal no less earnest and zealous in the cause of God and a bitter adversary of the wretched Hereticks of his time Magnus to give you Erasmus his words to this purpose Ecclesiae propuâ—nator ac pro sui nominis â—ugurio pacis Ecclesiasticae vindex § 3. He wrote divers learned Books upon several subjects and occasions the greater part whereof indeed all to one through the injury and neglect of foregoing ages are quite lost not any of them remaining and extant at this day and they are such as we find mention of 1. A brief Volume against the Gentiles And saith Ierom another of discipline but herein is he mistaken and those that follow him as Honorius Augustodunensis Trithemiâ—â— c. who supposed that they were two distinct Books whereas by Eusebius it appears 't was but one and the same Volume for thus he speaks of it Extat adhuc liber illius adversus Gentes compendiosissimus summopere necessarius de scientia inscriptus 2. A declaration of the manner and way Possevin of the Apostles preaching unto a certain Brother one Marcianus 3. A Book intituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 variorum tractatuum saith Ierom variarum dictionum inquiunt centuriatores or a disquisition of sundry things Possevin 4. A Book or an Epistle de schismate unto Blastus 5. A Book de Monarchiâ or that God is not the author of Sin unto Florinus whose Doctrine he being of this opinion he proves to be both impious and blasphemous 6. A Book entituled Ogdoas or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written also for Florinus who was bewitched with the errours of Valentinus which Ierom calls commentarium egregium an excellent commentary in the close whereof we have these words containing a solemn obtestation which both Eusebius and Ierom thought worthy of special notice Adjurâ— te c. I adjure thee whosoever thou art that copyest out or transcribest this Book by our Lord Jesus Christ and by his glorious coming wherein he shall judge the quick and the dead that thou compare what thou hast written and correct it diligently by the exemplar from whence 't is transcribed and also that thou do likewise write out this adjuration and insert it into the copy so taken The like hereunto is that of Ruffinus in his preface in his Translation of Origen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is found among the Epistles of Ierom charging both the Transcriber and Reader not to add or diminish to insert or alter any thing therein but to be exact even to a Letter c. 7. Divers Epistles unto Victor and many other Pastors of Churches about the Controversies of Easter as also against those who at Rome did corrupt the sincerity of the Churches 8. Volateran saith that he wrote an Ecclesiastical History quam mutuatus est Euseâ—ius testemque citat 9. A Commentary upon the Apocalypse as saith Sixtus Senensis But these two latter are very questionable seeing that neither Eusebius nor Ierom in his Catalogues not Honorius Aâ—gustudonensis nor Trithemius make mention of any such That of his which to this day the World injoys is only a Volume containing five Books against the Heresies of the Gnosticks and Valentinians whâ—ch was thus intitled as both Eusebius and Photius have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of redargution and the eversion of knowledge falsly so called a learned and most famous piece full fraught with Learning and Piety This too it seems was almost lost at least as to the Western Churches For saith Gregory we have long and diligently made inquiry after the Writings of Irenaeus but hitherto not any of them could be found Erasmus therefore tells us he that might well call him his as being by his industry brought to light after it had been almost buried and recovered from the dust being mouldy and moth-eaten And should they have remained in perpetual oblivion the loss had been exceeding great for saith he his writings do breath forth the ancient vigour of the Gospel yea his very phrase came from a breast prepared for Martyrdom for the Martyrs have a certain serious bold and masculine kind of speech It hath been a question and doubted by some learned men whether he wrote these Books in the Greek or Latine Tongue because they are now not to be found but in the Latin only yet was he a Greek by Nation and his phrase savours of that Language having many Grecisms in it Erasmus a man of more than ordinary perspicacity and judgement this way rather inclined to think it
that word is made plain and perspicuous With this emendation is this Epistle set forth in the Edition of Pamelius who making honourable mention of the Author thereof reports it from Costerus that tells us he had it from Doctor Clement a Learned Physician one familiarly acquainted with Sir Thomas his Family as having married Mrs. Margaret Gage another rare proficient in that famous Female Academy Rhenanus stiles it a very notable Epistle Habemus inquit de Disciplinâ Romanae Ecclesiae valdè insignem Epistolam Presbyterorum Diaconorum urbis Romae In the general there are three things especially observable in the Epistles of our Author 1. There are to be found in them divers evident footsteps of the ancient Discipline of the Churches of Christ. As concerning Officers and the manner of electing them of the power of those Officers and how it was made use of by them of the excommunication of offenders and the restoring of them unto Communion again upon their repentance and satisfaction given unto the Church of the care that ought to be had of the poor imprisoned c. of which see Epist. 6. 11 12 13 31 34 37 52 54 64 65. 2. Many notable cases propounded unto and resolved by him particularly these following among the rest 1. Whether Novatian the Schismatick could or might baptize or no he denies that he could though herein he erred which he endeavours to maintain and make good by divers arguments but the good Bishop as Goulart observes in his notes undertook a bad cause in defending whereof he discovered much weakness though withal no less modesty in the close of his discourse 2. Whether a Stage-Player persevering in the exercise of that unseemly Art ought to communicate To which his answer is in the Negative that he ought not Puto inquit nec Majestati Divinae nec Evangelicae Discipline congruere ut pudor honor Ecclesiae tam turpi infami contagione foedetur which place saith Goulart meets with those who admit unto the Communion without distinction such as are impious and impure 3. Whether those who had been baptized by Hereticks upon their return unto the Catholick Church ought again to be baptized His answer is Affirmative wherein joyned with him many other Bishops and as the ground of it he labours to prove the Baptism of Hereticks to be a nullity wherein he doth humanum aliquid pati And this is the chief subject of divers Epistles viz. from the seventieth unto the seventy seventh among which in the seventy sixth Epistle the first Quaere viz. that about the Baptism of Novatian is answered 4. Whether the Clinici i. e. those who were baptized upon their sick Beds are to be accounted legitimate or rightful Christians because they are not washed but only sprinkled with baptismal water Unto which his answer is affirmative Nos inquit aestimamus in nullo mutilari debilitari posse beneficia divina nec minus aliquid illic posse contingere ubi plenâ totâ fide dantis sumenlis accipitur quod de divinis muneribus hauritur c. This by Pamelius is made to be the latter part of the seventy sixth Epistle and not an entire one by it self and so thinks Erasmus of it also though in some Editions it be disjoyned from it It 's plain saith Erasmus from the first words that it is no entire Epistle for who would begin an Epistle after this manner Quaesisti etiam yet in his Edition are these made two distinct Epistles viz. one the sixth of the first Book the other the seventh of the fourth 5. Whether Fortunatianus sometime a Bishop who had sacrificed unto Idols might challenge or take unto himself his office again He answers negatively rendring divers reasons why he so judgeth 3. Many excellent and pressing exhortations unâ—o constancy in suffering for the name of Christ as also sundry choice documents and directions for Holiness and Christian Conversation for which work he was so completely furnished that Pontius would conclude from thence his flight in the time of persecution and reservation from Martyrdom for a while to be from the special providence of God because of the need the Church then had of him For saith he who should teach the Lapsi Repentance Hereticks Truth Schismaticks Unity the Sons of God peace and the Law of Evangelical Prayer Who should comfort Christians tenderly affected with their losses or rather those of little faith with the hope of future things Whence should we so learn mercy or patience Who should raise up so many Martyrs with divine exhortations Well then it happened that a man so many ways so necessary should be for a while respited from Martyrdom He was therefore saith Pamelius saved by the Lord that being destined unto Martyrdom afterward he might by his exhortations send before many Martyrs unto the Lord who had they wanted the incentive of this celestial Trumpet might else have fallen from the faith Hear the words of the Presbyters and Deacons at Rome to this purpose say they in an Epistle unto him Maximas tibi atque uberes gratias referre debtmus reddimus quòd victores 〈◊〉 viribus tui sermonis animasti ut quanquam hâ—e totum de fide confitentium de divinâ indulgentiâ venire videatur tamen in martyrio 〈◊〉 tibi ex aliquo debitores facti esse videantur Of this kind among the rest are Epist. 6. 8 9. 16. wherein in an eloquent and plainly divine stile he confirmeth the confessors also Epist. 25. 56. 77. 81. In Epistolâ 77. inquit Baronius elucet mirificè Christiani nominis excellentiâ quae eo gloriosior redditur atque praeclarior quo magis fuerit afflictata molestiis ac rebus fatigata contrariis praestat eas literas audire utpote novissimos cygnaeos viri sanctissimi cantus qui mirificum quendam reddunt flagrantis spiritus cum suavitate concentum For his other works Pamelius conceives that in the last recited words of Pontius is hinted the order in which they were written for who can think saith he that meerly by accident and not rather purposely and with mature deliberation he should observe such an order in his words which he therefore observes in his Edition and so shall I in the recital of them His Treatises then are these following 1. Of the discipline and habit of Virgins entituled by Erasmus only De habitu Virginum and by Ierom and Trithemius de virginitate It was written by him while he was yet a Presbyter or at least shortly after he was made Bishop viz. in the first year of which Rhenanus thus speaks Cyprianus scripsit de habitu Virginum nitidior aliquanto fâ—ciliorque hoc nostro authore viz. Tertulliano Ierom stiles it an egregious Volume wherein he exhorts Virgins to a conversation suitable to their profession to contemn the world and to shun the abuses and corruptions of
dearest Friends unto whom herein he consented and as himself saith not without just cause for that it is meet a Bishop should in that City wherein he is set over the Lord's Church there confess the Lord and so make the whole people famous by the confession of their present Overseer for whatsoever in that moment of Confession the Confessour Bishop speaketh God inspiring him he speaks with the mouth of all If it should be otherwise the honour of our so glorious a Church shall be maimed c. Here therefore lying hid we expect the coming of the Proconsul saith he returning unto Carthage that we may hear what the Emperour shall command and speak what the Lord shall give in that hour Accordingly there came suddenly upon the Ides of September two Apparitours to bring him before the new Pròconsul Galerius but being put off till the next day the Lord so willing that he might dispose of the affairs of the Church he was brought then into the Court of Judgment where he received this sentence that having been the Standard bearer of his Sect and an Enemy of the gods and one that would still be an example unto his own refusing to offer sacrifice It is my pleasure saith Galerius that he be beheaded Which Sentence being passed he was led away unto a certain place called Sexti about four miles six saith Baronius from the City a great multitude following him and crying Let us die together with the Holy Bishop Being come unto the place he submitted himself unto the stroke of the Sword by which his Head being severed from his Body he changed this frail for an eternal life being the first of the Bishops of Carthage that sealed the truth with his blood He suffered under the Emperours Valerian and Galerius anno Christi 259. The Carthaginians did so highly honour and had him in such veneration that they erected unto him a most magnificent Temple and kept a yearly Festival in memory of him which from his name they call Cypriana as Mariners do also a certain storm that usually falls out about the same time Lactantius § 1. LVcius Caelius was his name unto which his eloquence gained him the addition of Lactantius from his milky and smooth kind of speaking as his Country that of Firmianus being an Italian by Birth not an African as Baronius and Posseviue imagine because he was the Scholar of Arnobius that was so of the Province called Picenum of old but afterward by the Lombards Marchia Anconitana from the chief Town therein Ancona as also Marchia Firmiana from the strong Town Firmium heretofore the Head City of the Piceni which Country is a part of the Land of the Church under the Government of the Popes of Rome Some do contend that he was of the German Race and that at this day there is a Family not obscure among the Germans which bearing the name of the Firmiani do boast themselves to be the posterity of Lactantius but the general consent of Authors shews this to be but a vain conceit He was at first the Scholar of Arnobius Professour of Rhetorick at Sicca in Africa as also some time at Rome where Lactantius heard him and profited much in the study of eloquence who also instructed him in the Christian Religion which it seems he had embraced before he came into Bythinia whither under Diâ—olesian the Emperor he was called unto the City of Nicomedia wherein for some while he professed the Art of Rhetorick whereof he had been a learner before But being a Latine in a Greek City his auditory grew thin so that he was destitute of hearers hereupon laying aside the work of teaching he betook him unto his pen and fell to writing being provoked unto and put upon it by a couple of impure and foul-mouthed Philosophers who either of them had belched out their books against both the Religion and name of Christians He was at length in France made Tutor unto Crispus the son of Constantine the great and his great friend who committed him for his breeding unto the câ—re of Lactantius an evident argument both of his fame and faithfulness § 2. He was a man of great Learning 〈◊〉 eruditione clarus abundanter 〈◊〉 inquiâ— Trithemius a very grave Author saith Hospinian one notably skilled 〈◊〉 the Art of Rhetorick and in all Philosophy having diligently perused the writings of all sorts of Humane Authors as his books do sufficiently testifie in which he omitted almost â—one of any science or Profession whose testimony he made not use of and so excelled in â—loquence of speech that therein he was judged to be superior even unto his Master Arnolius who yet was of chief note among Orators He is for this cause often stiled Oratâ—â— disertissimus the most eloquent and elegant Lactantius who among the Latines especially added Ornament unto Christian Doctrine the very top and most eminent of the Latine Rhetoricians in Divinis Scripturis nobiliter institutus His great abilities he notably improved for the publick good for though he were somewhat defective in the inward knowledg of Divine Mysteries and far inferiour unto many others for his skill in delivering and confirming the Doctrine of Christianity yet was he a stout Champion for the truth and gave good testimony of his zeal thereunto in opposing with all his might the adversaries thereof for which work he was excellently furnished having such a dexterity herein that he easily refuted and overcame them Vtinam inquit Hieronymus tam nostra confirmare potuisset quà m facilè aliena destruxit For observing the Christian Religion to be destitute of those that should eloquently defend it the opposers of it being such I saith he undertook this task being grieved with the sacrilegious writings which they published and stirred up hereunto with their proud impiety and conscience of the truth it self that so with all the strength of my wit I might reprove the accusers of righteousness not that I might write against them who might have been confounded in few words but that I might at once by one assault put to flight all those who every where do or have undertaken the same work A most laudable enterprise wherein as he manifested no small love unto the truth in attempting it so did he manage it with no less dexterity for which he hath been deservedly famous in the Church of Christ unto this day His challenge that he makes of all the Heathen is remarkable Si qua inquit 〈◊〉 fiducia est vel in philosophiâ vel in eloquentiâ arment se ac refellant haec nostra si possunt congrediantur comminus singulâ— quaeque discutiant Decet cos suscipere defenâ—â—onem Deorum suorum ne si nostra invaluerint ut quotidie invalescunt cum delubris 〈◊〉 ac ludibriis deserantur Procedant in medium Pontifices seu minores seu maximi
be found among the Gentiles and that they are deceived who think Christians to be fools and that their sin is great and inexcusable who persecute the Church pretending it to be for their good viz. That they may bring them unto a right mind 6. Of true Worship which consists in this that the mind of the worshipper be presented blameless unto God discoursing at large of vertue and vice as the ways leading unto heaven and hell and conâ—luding that the best Sacrifices which we can offer unto God are these two integrity of mind and the praise of his name 7. Of the Divine Reward and the last Judgment the sum whereof he himself thus sets down the world saith he was made that we might be born we are born that we may acknowledg God the Creator of the world and our selves we acknowledg him that we may worship him we worship him that we may obtain immortality as the reward of our labors we receive the reward of immortality that we may for ever serve and be an eternal Kingdom unto the most High God our Father 2. Of the Anger of God some Philosophers denying it he proves by nine several arguments that God is angry and answers the objections to the contrary He wrote this book unto Donatus and it is highly commended by Ierom who calls it a most fair or elegant book which he wrote in a learned and and eloquent stile 3. Of the Workmanship of God unto Demetrian his Auditor a learned piece and most profitable to be read It was written by him to this end that by the wonderful structure of man he might prove the Providence of God He therefore takes a view of and looks into the several members of the body and in them shews how great the power of Divine Providence is withal removing the cavils of the Epicures against it And toward the end discourseth of the Soul for the same purpose 4. An Epitome of his Institutions which wants the beginning and is clearly saith Baptista Ignatius but a fragment being a repetition of the chief heads of doctrine contained in that larger work All these saith Bellarmine are without controversie the works of Lactantius There are besides these certain Poems that appear and have been published unto the world under his name concerning which it is very questionable whether they be his or no seeing that neither Ierom nor Trithemius take any notice of them nor did Thomasius is he tells us find them in any Ancient Copies The Titles of them are these following 1. Of the Phoenix they are not saith Thomasius the verses of Lactantius but written by some most elegant Poet who yet I believe saith he was not a Christian for he calls his Phoenix the Priest of the Sun and speaks of Phoebus as if he were in very deed a god 2. Of the day of the Resurrection of the Lord which for elegancy is no way comparable unto the former whence it evidently appears that they are not of the same Author and Authority Thomasius saith that he found them in the Vaticane Library among the works of the Christian Poet Venantius Fortunatus Bishop of Poictiers And whereas in the Ordinary Editions the Poem begins with this Distich Salve festa dies By the Authority of the Vaticane copy he placeth it twenty Distichs off immediately before that Mobilitas anni Which from his copy he amends thus Nobilitas anni and in the Pentameter for Stridula cuncta he puts Stridula puncta And out of the same copy he adds unto the Poem ten verses more then are usually found both because they very well agree with it and also because in the end of the Poem be these Numeral Letters CX to make up which those ten were to be added yea I find an hundred and twelve verses of this Poem in the Parisian Edition of the Poems of Venantius 3. Of the Passion of the Lord of which Poem Thomasius tells us he could no where find any footsteps at all and therefore unlikely to have Lactantius for the Author Yea the Author both of this and the former is very doubtful saith Bellarmine because some do deny them to be his though hereof we have no certain Argument His verses of Christs Passion saith Mr. Perkins are counterfeit for they contradict all his true writings in these words Flecte genu lignumque crucis venerabile adora Perkins problem For saith Illiricus in Catalog test veritat lib. 4. He vehemently inveigheth against Images 4. As for the Arguments upon the several Fables of Ovids Metamorphosis and the Annotations upon Statius his Thebais by Gesner and Glareanus attributed unto Lactantius which they account most worthy to be read the diversity of the Stile speaks them not to be his they rather belong saith Poâ—sevine unto Luctatius Placidus a Grammarian The Commentaries upon Thebais saith Gregorius Gyraldus are not of Lactantius for in them many things almost word for word are taken out of Servius the Grammarian who lived more then an age after Firmianus they are the work of one Placidus Lactantius or as some Learned men call him Placidus Lutatius thus he §4 His stile is so accurate and polite that he excelled all those of his time vit omnium inquit Eusebius suo tempore eloquentissimus and hath justly merited the name of the Christian Cicero coming nearest of any unto that Prince of Orators in whom chiefly the Latine Tongue was fully ripe and grown unto the highest pitch of all perfection Ierom therefore stiles him a certain River as it were of Tullian eloquence and he that shall Read his works saith he will find in them an Epitome of Cicero's Dialogues And as he followed his Master Arnobius so did he saith Goddeschalcus Stewchius almost overtake him for however Arnobius might go before him in the strength of his arguments and weight of things yet doth Lactantius so recompence that in elegancy of speech and gravity of sentences that it is a hard matter to know which to prefer before other the clearness and neatness of his Language was wonderful being the most eloquent of all the Christians his sound is plainly Ciceronian to whom Erasmus ascribes faelicem facilitatem fuit eloquentiae Ciceronianae inquit Gyraldus inter Christianos praecipuus aemulator §5 There are to be found in his writings many grave sentences and excellent passages that may be of great use unto the Reader though in the Doctrine of Christianity he come short of many others his principal scope being the discovery and confutation of heathenish idolatry and superstition which he happily performed Non multum potest juvare lectorem inquit Chemnitius tautùm enim ferâ— contra Paganismum disputat Amongst divers things in him not unworthy of serious observation take these that follow 1. Speaking unto those who having been accustomed unto polite Orations or Poems pleasing and delightful to the ear do
ground That the Plants and Trees spring downward that the snow and rain and hail fall upward upon the earth And need any man marvel that hanging Gardens are accounted in the number of the seven wonders of the world since the Philosophers have made both Fields and Seas Cities and Mountains all hanging What to say of these I know not who having once erred do constantly persist in their folly and with vain defend vain things only sometimes I think that they play the Philosophers in jest or wittingly and knowingly undertake to defend falshood to exercise as it were and shew their wit in things that are evil Strange ignorance that accounts so palpable a truth so gross an error yet herein was Lactantius outgone by Zachary Bishop of Rome oh the infallibility of that Chair who condemned one Vigilius Bishop of Saltzburg as an heretick only for holding that there were Antipodes 13. That the Souls of all men are detained in one common prison until the coming of the great Judge 14. He hath fond conceits of the coming of a great Prophet immediately before the end of the world who shall convert men unto God and work strange miracles unto whom he applies those passages concerning the two witnesses meâ—tioned in Revel cap. 11. 15. He is a millenary asserteth two resurrections and largely discourseth of the reign of the Saints upon earth after the first for the space of a thousand years and what should fall out during that time After this saith he shall be the last judgment in which not all shall be judged the wicked being condemned already but only those who know God at what time their good works shall be weighed with their bad and if the good do over ballance the bad they shall go into life if otherwise they shall be condemned A gross error and cross to plain Scriptures 16. He thus speaks of the last judgment when saith he the Lord shall judge the righteous he shall prove or try them by fire he seems to allude unto 1 Cor. 3. 13. Then they whose sins shall prevail either in weight or number shall be burnt but those whom righteousness and maturity of virtue shall have fully concocted shall not feel that fire For they have somewhat that repels the force of the flame c. These and other the like unsound passages are scattered up and down in the Writings of Lactantius who is therefore to be read with much caution apud Lactantium inquit Hyperius invenies plura quae sapientem lectorem desiderant He made too much of Philosophy as did also other of the Ancients chiefly that of Plato and too closely followed Origen which was the cause why in so many things he swerved and wandred from the truth and was so great a stranger unto it Retinuit tamen hactenus inquit Bullingerus suam gloriam in Ecclesiâ Christi § 7. As concerning his death I find no mention at all in History where or after what manner he ended his life That he lived unto a great Age may be gathered from what Ierom writes of him that in his extreme old Age he was in France Schoolmaster unto Crispus the Son of Constantine the Great where therefore it is most likely he might end his days But withal he was reduced to such poverty and want which is somewhat strange being a man of such worth and so greatly favoured by that good Emperour that for the most part he lacked even necessaries for his subsistence Athanasius § 1. HE was born at Alexandria of vetuous and godly Parents and their only Son From his very Childhood he gave good evidences of his towardliness and inclination unto piety and spiritual things One thing especially as very remarkable and presaging his future dignity and employment is recorded by most Historians concerning him and it is this He with his play fellows in their childish sports imitating those things that were done in the Church was chosen by the rest for their Bishop Who acting his part accordingly baptized some of the boys that had not been baptized before according unto the due form of interrogatories and answers usually preceding Baptism giving them afterwards divers exhortations and admonitions All which Alexander then Bishop of that place passing by at a distance beheld and understanding by examining them how he had proceeded concluded with his Presbyters that what was done though in childish simplicity was valid and that those Children ought not again to be baptized Alexander being moved herewith and having sent for his Parents earnestly besought and charged them that he should be carefully trained up in piety and learning for the service of the Church which accordingly they diligently performed delivering him unto a certain Notary who instructed him in the Grammar After which he spent some small time in the study of the liberal Arts lest he should seem to be altogether ignorant in this regard which having lightly tasted and passed thorow he is as another Samuel by his Parents according to their promise presented unto the Bishop With him being taken into his care and tuition he applies himself wholly unto the study of divinity most diligently perusing and meditating in the holy Scriptures of the Old and New Testament by which means he became deeply insighted into them hereunto he added also the study of the Law wherein he attained unto so much skill that Sulpitius Severus speaking of him gives him the Title of Iurisconsultus or a Lawyer For a while he lived with the Bishop as his Amanuensis or Scribe who afterward promoted him unto the Office of a Deacon and from thence unto the rest of the sacred orders all which he passed through behaving himself in an admirable manner The Council of Nice so famous even unto this day of which Athanasius thus speaks Nulla inquit est in Catholicâ Ecclesiâ synodus existimanda preter unicam Nicaenam quae omnium haersiâ—v profligatarum ac imprinius Arianae trophaeum habenda est And Binnius thus Patrum hujus consilii autoritas erat orthodoxae fidei clypeus impiorum terror ac luctus ecclesiarum nexus quies This Council I say being called by the Emperor Constantine the Great Alexander Bishop of Alexandria going thither takes along with him young Athanasius who was present not only as a spectator but an assistant unto the Bishop now grown aged helping him much in refuting the subtile Sophisms of the adversaries wherein he gave a notable experiment of his Learning and Piety which much endeared him unto the Orthodox but made him from that time no less envyed and hated by the Arian Hereticks Alexander survived this Council but a little while not above the space of five months when he was upon his death bed he would often call for Athanasius who purposely absented himself being unwilling to undertake the charge of that Church which yet the old Bishop had designed him
him to have been dead though indeed he were then alive 3. His book against the Arians or agaâ—nst Auxentius Bishop of Millain written unto the Bishops and people detesting the Arian heresie which by Ierom is stiled an elegant book wherein he accuseth the said Bishop as infected with Arianism To which is annexed an Epistle of Auxentius wherein he cleareth himself as not guilty of the crime laid to his charge 4. His book of Synods unto the Bishops of France whom he congratulates that in the midst of so great tumults as are in the world they had kept themselves free from the Arian faction wherein he declares in what meetings of the Bishops the Arian heresie had been condemned This book as himself testifieth he translated out of Greek but with this liberty that neglecting the words he kept still to the sense and where the place invites him so to do he adds and intermingles somewhat of his own Of which Chemnitius thus speaks He gathered together saith he the opinions of the Greeks concerning the Trinity and unless he had collected the decrees of the Eastern Synods we should have known nothing of them as touching their opinions and doctrinâ—s 5. His commentary upon the Gospel of Matthew which he divided into thirty and three Canons by which name it is called of some Going through almost the whole of that Evangelist in a succinct and brief but learned and solid explanation Being more delighted with the allegorical than literal sense herein imitating Origen out of whom I doubt not saith Erasmus he translated this whole work it doth so in all things savour both of the wit and phrase of Origen For as it containeth many choice things which do proclaim the Author to have been most absolutely skilled in the sacred Scriptures so is he sometimes too superstitious and violent in his allegories a peculiar fault to be found in almost all the commentaries of Origen 6. His commentary upon the Psalms not the whole but upon the first and second then from the one and fiftieth unto the sixty and second according to Ierom's reckoning but as now extant in Erasmus his edition from the one and fiftyeth unto the end of the sixty and ninth which addition Sixtus Senensis saith he had read being printed Also from the hundred and nineteenth unto the end of the book only that upon the last Psalm is imperfect the last leaf saith Erasmus in the manuscripts being either torn or worn away as it oftentimes falls out This work is rather an imitation than a translation of Origen for he adds somewhat of his own some do affirm that he set forth tractates upon the whole book of the Psalms and that it was extant in Spain But commonly no more is to be found than the above mentioned as also his book of the Synods being very large Ierom transcribed with his own hand at Triers for he had him in very high esteem There are also some books abroad under his name which are justly suspected and taken for spurious As 1. An Epistle unto Abram or Afram his Daughter which is a mere toy of some idle and unlearned man it hath nothing in it worthy of Hilary much less that which follows viz. 2. An Hymn which hath in it neither rhythm nor reason yet doth Ierom testifie of Hilary that he wrote in verse and perhaps some of those hymns which at this day are sung in the Church whose Author is unknown may be his He was so far skill'd this way that Gyraldus gives him a place and ranks him among the Christian Poets Bellarmine and Possevin had but small reason upon so slender a ground as they have to affirm both of these to be his without doubt 3. A book of the unity of the Father and the Son which whether it were his or no seems very uncertain seeing Ierom makes no mention of it It seems to be a rhapsody of some studious man taken partly out of the second but for the most part out of the ninth book of the Trinity who omitted and added what he pleased With this as a distinct book from it Bellarmine joyns another of the essence of the Father and the Son which yet I find not named by any other Author Indeed there is an appendix unto the former of the various names of Christ which Bellarmine mentions not the phrase whereof differs much from Hilary's The Author whereof would fain imitate Hilary which he was not negligent in the performance of They are grave and learned books saith Bellarmine of his two and not unworthy the spirit and eloquence of Hilary 4. An Epistle unto Augustine concerning the remains of the Pelagian heresie which cannot be Hilary's because that heresie was not known in his time 5. Another Epistle unto Augustine being the eighty and eighth in number among Augustines in which he propounds certain questions to be resolved but neither this nor the â—ormer are our Hilary's who was dead before Augustine became a Christian and yet in his answer he stiles him his Son They both seem to belong unto another Hilary that was afterward made Bishop of Arles who together with Prosper of Aquitain defended the cause of Augustine against the French Semipelagians The former of the Epistles gave occasion unto Augustine to write his treatises of the predestination of the Saints and of the good of perseverance to which are prefix'd this Epistle together with one from Prosper concerning the same matter 6. A fragment concerning the things that were done in the Council of Ariminum rejected by Baronius 7. An heroick Poem stiled Genesis written unto Pope Leo who lived Ann. 440. at what time Hilary had left this life And therefore it cannot be his but may better be ascribed unto the abovenamed Hilary Bishop of Arles 8. A fragment of the Trinity which contains his creed but of little credit as being no where else mentioned It might happily be an extract out of his work upon this subject § 4. As for his stile it is perplex and thâ—rny such as should he handle matters in themselves very clear yet would it be both hard to be understood and easie to be depraved Very lofty he is after the Gallicane manner for this seems to be peculiar unto the wit and genius of that nation as appears in Sulpitius Severus Eucherius and of late the famous Budaeus adeo sublimis ut tubam sonare credas non bominem adeò faeliciter elaboratus ut eruditum lectorem nunquam satiet trivialiter literatos procul submoveat and being adorned with the Flowers of Greece he is sometimes involved in long periods so that he is far above the reach of and in vain perused by unskilful Readers which yet Sixtus Senensis thinketh ought to be referred unto his books of the Trinity wherein he imitated Quintilian both in his
profound meaning of them so that many times he would even gravel his Father questioning him what was meant by this and that place insomuch as his Father would check him sometimes in outward appearance admonishing him not to enquire curiously above the capacity of his years and more than the plain Letter gave him to understand yet inwardly did he rejoyce greatly hereat and would oftentimes uncover the Breast of his child while asleep solemnly kissing it as the Shrine or Closet of the Holy Ghost giving hearty thanks unto God that he had made him the Father of such a Son From this domestical Discipline he was delivered over unto other Masters whereof the famous Clement of Alexandria was one and the learned Philosopher Ammonius another whom he heard for the space of seven years When his Father was martyred he was left an Orphan of the age of seventeen years with his Mother and six Children in great want his Father's Substance and Estate being all confiscated into the Emperour's Treasury Origen therefore casting himself upon the providence of God he stirred up the heart of a Matron in Alexandria very rich and also religious to compassionate him in his necessities who received him into her House and not only maintained him but also liberally helped and promoted him in his studies at her own cost There was in the house at the same time a certain man of Antioch named Paulus accounted a profound and wise man but a notable Heretick whom she had adopted for her Son to him resorted a very great number not only of Hereticks but also of the Orthodox as unto their Master Origen then of necessity using his company and having made so good a progress in Learning that he could discern between true and false Doctrine would by no means be drawn either to discourse or to be present with him at prayers nor would he give him any respect at all so much did he detest his heretical opinions About the eighteenth year of his age heâ— publickly at Alexandria began to profess and teach the art of Granmar wherewith he maintained himself that he might not be burthensome to any one Olim senile arduum fuit negotium Grammaticam profiteri A work of great difficulty in former time saith Erasmus to the due performance whereof much labour and no less skill was requisite And because by reason of the heat of persecution those who had formerly catechised and taught in that School were forced to flie so that none of them were lest he under the person of a Grammarian acted the part of a Catechist Sub occasione secularis literaturae in fide Christi eos instituens together with Grammatical Rules scattering some seeds of piety and Christian Doctrine in the minds of his hearers which may be the ground of Zonaras his words concerning him Annos inquit octodecim natus instituâ—ndis Christianae Religionis tyronibus praefuit The Seed thus sown grew and prospered so well that divers of his Scholars profited exceedingly sucking from his lips the juice of Christian Religion and Heavenly Philosophy among whom one Plutarch was the first who at length was crowned with Martyrdom the second Heraclas the Brother of Plutarch who afterward succeeded Demetriâ—s in the Bishopprick of Alexandria Having for a while continuâ—d in this exercise with good success the charge of the School or Office of Catechist at Alexandriâ— wherein he succeeded Clement his Master was committed unto him by Demetrius the Bishop of that City Origen perceiving that many Scholars did resort unto him and frequent his Lectures he laid aside the reading of humanity and applyed himself to a more profitable course viz. the exercise of godly Discipline and in the instructing of his Auditors in the Sacred Scriptures in which employment he continued and flourished for divers years But at length the number of those who in companies flocked unto him and that even from morning to night growing so great that he had scarce a breathing time afforded him and perceiving that by himself alone he was not able to undergo the burden of so great a work nor could enjoy that leisure which he much desired to search into the profound mysteries of the Scriptures which his mind was chiefly carried out after he made choice of Heraclas a man expert in the Scripture most eloquent and not unskilful in Philosophy to be his assistant in the work of catechising committing unto him the instruction of those who were newly come to the faith reserving unto himself the care of such as had made a farther progress therein having attained unto more perfection While he was thus employed in preaching the word and instructing not only men but also women resorting unto him that he might cut off all occasion of suspicion and slander from the Infidels literally understanding those words of Christ Matth. 19. 12. There be some who have made themselves Eunuchs for the Kingdom of Heavens sake He practised upon himself either by abscission or else by exsiccation and deading of those parts by certain herbs or medicaments which he made use of for that purpose A thing it seems commonly practised by the Heathen Priests for so Servius affirms Sacerdotes inquit qui maximae sacra accipiebant renunciabant omnibus rebus nec ulla in his nisi numinum cura remanebat herbis etiam quibusdam emasculabantur unde etiam coire non poterant Ierom gives us an instance hereof in the Hierophantae a sort of Priests among the Athenians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrorum interpres mysteriorum praeses qui enim sacris praesunt ceremoniis praedictionibusque Deorum multiplici nomine censentur namque Hierophantas aliquos alios Hierodidascalos nonnullos Hieronomos plerosque Hiâ—rophylaces aut Nomophylaces qui frequentes erant appellarunt Graeci inquit Alexander ab Alexandro Of these saith he Legant Hierophantas Atheniensium usque hodie cicutae sorbitione castrari postquam in Pointificatum fâ—erint electi surrecti fuerint inquit Rhodiginus viros esse desinere ut castissimè sanctissiméque sacrum facerent Of the virtue of which herb Pliny thus speaks Certum est quod lac puerperarum mammis imposita extinguat venâ—remque testibus circa pubertatem illita Chemnitius makes the reason of his so doing to be his too great admiration of single life which example of his many others followed Adeò ut Ecclesia coacta fuerit severiter 〈◊〉 prohibere So doth the Council of Nice provide that whoever was found guilty of gâ—lding himself if he were already in orders he should be deposed if not he was not to be ordained agreeable to what we find in the Canons of the Apostles as they are called concerning this thing This unadvised act of his Origen desired to conceal yet could not carry the matter so closely but that it came to the knowledge of Deâ—eirius the Bishop whereof
flemines augures item reges sacrificuli quique sunt sacerdotes antistites religionum Convocent nos ad concionem cohortentur nos ad suscipiendos cultus Deorum persuadeant multos esse quorum numine ac providentiâ regantur â—â—nia ostendant origines initia sacrorum ac deorum quomodo sint mortalibus tradita qui sons quae ratio sit explicent proferant quae â—â—rces in cultu quae poena in contempta maneat quare ab hominibus se coli velint quid illis si beati sunt humana pietas conferat Quae â—mnia non asseveratione propriâ nec enim â—â—let quicquam mortalis hominis authoritas sed divinis aliquibus testimoniis confirment ficuti nos facimus Doccant isti hoc modo si qua illis fiducia veritatis est loquantur audeant inquam disputare nobiscum aliquid ejusmodi jam profecto ab aniculis quasâ— conâ—emnunt à pueris nostratibus error illorum ac sultitia irridebitur c. § 3. Of the books that he wrote many have been devoured by time which hath left scarce any thing of them remaining besides the names of which I find mentioned 1. His Symposium or banquet which he wrote in Africa while he was but a youth in the Schools or say the Centurists unto the youths of Africa and as Trithemius hath it in Hexameter verse 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or his journey from Africa unto Nicomedia in Hexameter verse this shews him to have been also an excellent Poet of which I conceive Damasus is to be understood if not rather of his Epistles or of both who gives us an account of the number and nature of them thus I confess unto you that those books of Lactantius which you sent me of late I therefore willingly do not read because in them many Epistles are extended unto the space of a thousand verses or lines and they do rarely dispute of our Doctrine whence it comes to pass both that their length begets a loathing in the Reader and if any be short they are more fit for the Schools then for us disputing of verse or meeter of the Situation of Regions or Countries and Philosophers 3. His book which he Entituled Grammaticus 4. Ad Asclepiadem lib. 2. apud Trithemium l. 1. 5. Of Persecution 6. Four books of Epistles unto Probus 7. Two books of Epistles unto Severus 8. Two books of Epistles unto Demetrian his Auditor or Scholar All these Ierom reckons up in his Catalogue He also make mentions of the eighth book of his Epistles unto Demetrian so that it seems he wrote so many unto him Unless we may suppose that all his Epistles were gathered into one volume which make up the number of eight books whereof the two last and so one of them the eight were unto Demetrian 9. His book of Paradise in Hexameter verse All these are lost and perished none of them being now to be found Those that at this day are extant under his name are these that follow viz. 1. Seven books of Institutions against the Gentiles which with an high and Heroick Spirit he wrote under Constantine the Great for so he himself speaks Hoc opus inquit nunc nominis tui auspicio inchoabimus Constantine Imperator maxime Baronius calls them luculentissimos libros That which occasioned the writing of them was the cunning and calumniating books especially of two great enemies of Christianity the one whereof professing himself a man of chief note among the Philosophers wrote three books against the Christian Name and Religion whom Baronius supposeth to be Porphyrius an Apostate who at this time excelled among the Platonicks and set forth bitter Commentaries against the Christians which then no other Philosopher did And therefore by Cyril not unjustly stiled the father of Calumnies The other being of the number of the judges and one that was the principal Author of the persecution then raised against the Christians in the City of Nicomedia and whole province of Bithynia wrote two books not against the Christians lest he should seem enviously to inveigh against them but unto the Christians that he might be thought gently and with humanity to advise them which books he intituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baronius thinks his name to be Hierocles a crafty fellow concealing the wolf under the sheeps skin that by his fallacious title he might ensnare the Reader To confute these and to render the truth oppressed with reproaches more illustrious and shining with her own beauty Lactantius undertook this Noble task of Writing his seven most excellent books of Institutions Thus Baronius in annal ad an 302. § 43. ad 61. Of which in general Lactantius himself thus speaks Quanquam inquit Tertullianus candem causam plenè peroraverit in co libro cui Apologetico nomen est tamen quoniam aliud est accusantibus respondere quod in defensione aut negatione solâ positum est aliud instituere quod nos facimus in quo necesse est totius doctrine substantiam contineri non defugi hunc laborem ut implerem materiam quam Cyprianâ—s non executus est in eâ oratione quâ Demetrianum sicut ipse ait oblatrantem atque obstrepentem veritati redarguere conatur Loctant Institut Lib. 5. cap. 4. The several books are Entituled by these several Names 1. Of False Religion wherein he shews the Religion of the gods to be false After the proem asserting providence and that there is but one God which he proves by the testimonies and Authorities of the Prophets Poets Philosophers Sibyls and of Apollo also refuting the Gentile gods and their Religion in the general and of the Romans in particular he proveth that they were born at a certain time lived most wickedly and at length did undergo the Law of all Mortals Of this and his book de opificio dei Chytraeus thus speaks Prima pars operis inquit quae Ethnicas idolomanias Philosophicas de deo summo bono opiniones taxat liber de opifieio Dei in structurâ corporis animo humano eruditus lectu utilissimus est 2. Of the Original of error and that the Religion of the Gods is vain which he evinceth by divers arguments shewing that the causes of all errors in this kind are these two First The defection of Cham and the posterity of pious Noah from God Secondly The cunning and craft of the Devil Thirdly Of false Wisdom wherein he demonstrate the vanity of Philosophy and Philosophers instancing in the Epicures Stoicks Pythagoreans and the rest shewing how false their chief tenets and opinions be and lastly that Philosophy is not true wisdom 4. Of true Wisdom which comprehends the Doctrine of Christ his Person Name Nativity two Natures Miracles and Passion and afterward he declares the causes of Heresies to be Avarice Pride Ignorance of the Scripture and admiration of false Prophets 5. Of Justice that 't is not to