5. Rufinus supposes Spyridion to have been present at the council of Nice: and tells divers strange stories of him, which Socrates transcribed into his Ecclesiastical History. They who desire to know more of Spyridion, may consult Tillemont. CHAP. LXXXVIII. FORTUNATIANUS. d 1. As JEROM has a chapter for Fortunatianus, I transcribe it below. He was born in Africa, but was bishop of Aquileia in Italy. In the reign of Constantius he wrote short commentaries or notes upon the gospels in a homely style. Fortunatianus is placed by Cave at the year 340. 2. Though Jerom there speaks of Fortunatianus's commentaries as brief and rustic, he did not entirely neglect them. In a letter to Paul of Concordia, still extant, he intreats him to send him those commentaries; and in the preface to his own commentary upon St. Matthew, he aeknowledges, that he had read what Fortunatianus had written upon that gospel. f I. His history. II. Principles. III. Writings. IV. Character. V. Scriptures received by him. VI. His sect subsisted for some time. h I. PHOTINUS of Galatia,' says Jerom, disciple of Marcellus, and bishop of Sirmium, endeavoured to revive the heresy of Ebion. Being afterwards banished by the emperor Valentinian, he wrote many volumes; among which, the chief are his books against the Gentiles, and to • Valentinian.' k Photinus was a native of Galatia, as Jerom intimates, and probably of Ancyra, the chief city. The same is intimated by others. Jerom here, and * Sulpicius Severus, and others, call him disciple of Marcellus, bishop of Ancyra, of whom we have spoken formerly. He is also said to have been deacon to Marcellus. d Fortunatianus, natione Afer, Aquileiensis episcopus, imperante Constantio, in Evangelia, titulis ordinatis, brevi et rustico sermone scripsit commentarios. Et in hoc habetur detestabilis, quod Liberium Romanæ Urbis episcopum, pro fide ad exilium pergentem, primus solicitavit ac fregit,'et ad subscriptionem hæreseos compulit. De V. I. cap. 97. Vid. Fabr. in h. 1. et conf. Tillemont. Mem. T. vi. Les Ariens. art. 51. et 69. H. L. T. i. p. 206. f Et ne putes modica esse quae deprecor-scilicet Commentarios Fortunatiani-Ad Paul, Concord. ep. 10. al. 21. T. iv. p. 17. in. Legisse me fateor in Matthæum-et Latinorum, Hilarii, Victorini Fortunatiani opuscula. Prolog. in Matt. T. iv. h Photinus de Gallogræcia, Marcelli discipulus, Sirmii epis. copus ordinatus, Hebionis hæresim instaurare conatus est. Postea a Valentiniano principe pulsus ecclesiâ plura scripsit volumina: in quibus vel præcipua sunt contra Gentes, et ad Valentinianum libri. De Vir. Ill. cap. 107. i -γενος της μικρας Γαλατίας. Socr. l. ii. c. 18. p. 96. D. Οἱ απο Μαρκελλο και Φωΐεινε α/κυρο/αλαίων. Ap. eund: cap. 19. p. 99. B. Et tamen hoc ipsum Marcellum gravabat, quia Photinus auditor ejus fuisse in adolescentiâ videbatur. Sulp. Sev. Hist. Socr. 1. ii. c. 36. 1 - Μαρκελλα τε τες καθηρημένα μαθητης, ακολουθων τω διδασκαλῳ, κ. λ. Socr. 1. c. 18. p. 96. D. m See p. 395. n Photinus Sirmiensis episcopus fuit a Marcello imbutus. Nam et diaconus sub eo aliquamdiu fuit. Hilar: Fragment. ii. n. 19. p. 1275. b The time when Photinus was ordained bishop of Sirmium, is not exactly known; nor when he first began to publish his peculiar principles, whether in 341, or 343: but he was first condemned by the Arians or Eusebians in a synod held at Antioch in 344, or 345. He was afterwards condemned in several councils. But it was not easy to remove him, because of the affection which the people of Sirmium had for him, who would not part with him. In the end he was condemned and deposed in a council at Sirmium, held in 351, as is now generally supposed: after which he was banished. There being some difficulties about the time of the just-mentioned council, and other councils relating to Photinus, which for the sake of brevity I do not choose to concern myself with; I refer to several learned moderns, who have written his history, in which there are divers intricacies. d C с Jerom says, that Photinus was banished by Valentinian; which creates a difficulty: for the council of Sirmium, by which Photinus was deposed, and after which he was banished, was held in the time of Constantius, who died in 361, whereas Valentinian did not begin to reign before 364. Some therefore have thought, that what Jerom says here is a slip of memory, or mistake through haste, putting Valentinian for Constantius. Others account for it in this manner; Photinus, they suppose, must have been restored by the edict of Julian, together with other bishops banished in the reign of Constantius; and Photinus was banished a second time, in the time of Valentinian, if Jerom is not mistaken. And indeed, there is in Facundus a letter of Julian to Photinus, if it be genuine; and it is very complaisant. h i It is concluded from Jerom's Chronicle, that Photinus died in 375 or 376. He seems to have been living, when Epiphanius wrote the article of his heresy in 375. Optatus who wrote about 368, may be understood to speak of him as then living. k Whenever that council of Sirmium was held, by which Photinus was deposed and banished, there was a conference held concerning his doctrine, at his request. The principal disputant on the other side was Basil the Arian bishop of Ancyra, who had been put in the room of Marcellus: and it is said, that Basil triumphed in the argument. The disputation was taken down by notaries appointed for that purpose; and there were several copies made of it, one to be sent to the emperor Constantius, another for the synod, and a third for the courtiers that were present, and before whom the conference was held by the emperor's order. But there is nothing of it remaining: if it had been still extant, in all probability it would have appeared curious to some in our times. i Socrates says, that after Photinus had been deposed, the bishops offered to restore him if he would recant: but he refused. Sozomen" speaks to the like purpose. And perhaps Philaster refers to this, in a place to be taken notice of by and by: where he says, that Photinus refused to subscribe the creed which the synod had composed. Germinius, an Arian, often mentioned by Athanasius, and the ecclesiastical historians, was successor of Photinus. II. Accounts of Photinus's principles may be seen in many authors, particularly in the Symbol of the Eusebian council at Antioch, where he was first condemned. They" join him and c Vid. Cav. H. L. Ann. 344. T. i. p. 209, and Life of St. Athanasius, n. xi. p. 127-129. in Lives of the Fathers of the fourth century. Du Pin. Bib. T. ii. p. 112.. Tillem. Mem. T. vi. Les Ariens. Art. 37. 41. 44. 46, 47. Fabr. Bib. Gr. T. viii. p. 314. et seq. T. xi. p. 378. not. Petav. Diss. de Photin. Damnat. ap. Labb. Concil. T. ii. p. 279. &c. et Animadvers. in Epiphan. H. 73. p. 304, &c. Tho. Ittigii Historia Photini in App. ad librum de Hæresiarchis. Diss. M. Larrogue de Photino hæretico, ejusque multiplici damnatione. Baron. Ann. 357. n. i. et seqq. Pagi Ann. 344, 345. 347. n. v. viii. xv. 349. n. vi. vii. 351 n. x. xi. et seqq. Basnag. Ann. 345. n. v. 349. n. viii. 351. n. vi. viii. Athanas. Vit. a Benedict. adornat ad Ann. Chr. 343. 347. 349. 351. d Vid. Petav. Animadv. ad Epiph. H. 71. p. 301. Vid. Fabr. ad Hieron. de V. I. cap. 107. et ad Philastr. сар. 65. * Vid. Facund. 1. iv. cap. 2. p. 59. ¤ Chr. p. 187. h Vid. H. 71. n. i. et Indic. Hæres. p. 808. i Dictum est hoc de Photino præsentis temporis hæretico, qui Filium Dei ausus est dicere tantummodo hominem fuisse, non Deum. Optat. I. iv. c. 5. * Vid. Epiph. H. 71. n. i. p. 829. Socrat. 1. ii. cap. 29. et 30. Sozom. I. iv. cap. 6. * Τείοις τον Φωλεῖνον και μετα καθαίρεσιν συνεσθαι και συνυποΓραψαι συμπείθειν επειρωντο, επαγίειλάμενοί αποδωσειν αυτών την επισκοπην, εαν εκ μετανοιας αναθεματίση μεν το παρευρεθέν αυτῳ δείμα, συνθῆται δε τη αυίων γνωμη. Socr. l. ii. c. 30. p. 125. D. TM Soz. 1. iv. c. 6. p. 543, 544. - Τοιείοι δε εισιν οἱ απο Μαρκελλο, και Φωτεινα των ΑκυροΓαλαίων, οἱ την προαιωνίον ὑπαρξιν τε Χρισε, και την θεοτητα, και την ατελευίηλον αυτε βασιλείαν ὁμοίως Ιεδαίοις αθείασιν, επι προφάσει το συνιςασθαι δοκείν τη μοναρχία. Ισμεν γαρ αυτου ήμεις εχ ̓ ἁπλως λογον προφορικον, η ενδιαθείον τ8 Θεε, άλλα ζωντα Θεον λόγον καθ' ἑαυτὸν ὑπαρχονία, και Υίον Θε8 και Χρισον. Marcellus together, as denying the divinity and eternal pre-existence of the Son, and the personality of the Word, under a pretence of maintaining the divine Unity. a Philaster says little more of Photinus, than that he held the same opinion with Paul of Samosata, and that he would not renounce it: for which reason he was deposed, and excluded from the church of Sirmium, by the bishops who had convicted him. Epiphanius, in his Summary, says, that Photinus was of the same opinion with Paul of Samosata; though in some respects he expressed himself differently. But both agreed, that Christ began to exist when he was born of Mary. In like manner, in his fuller account: that he was not from eternity, but he was born of Mary, and the Holy Ghost came upon him: that he was born of the Holy Ghost and Mary, and on that account was the Son of God. d Socrates says, that Photinus, bishop of Sirmium, native of Galatia, following his master Marcellus who had been deposed, maintained, that Christ was a mere man: and that the bishops assembled at Sirmium deposed him, having found that he held the doctrine of Sabellius of Lybia, and Paul of Samosata. Sozomen's account is, that Photinus taught, there is one God Almighty, who by his own word made all things: that he did not allow the eternal generation and subsistence of the Son, but said that the Christ began to be, when he was born of Mary. He was deposed, as holding the doctrine of Sabellius, and Paul of Samosata. g Theodoret does little more than say, that Photinus held the same doctrine with Sabellius, except that he set it forth in a somewhat different manner; and that he was confuted by Diodorus of Tarsus in Cilicia. To which there may be reckoned to be a reference in the letter ascribed to the emperor Julian, as preserved in Facundus. Photinus is in Augustine's book of Heresies; but I do not think it needful to transcribe him. However, in other places also he mentions the Photinians, and shews their sentiment. They said, that' Christ was a man, and a great prophet, and excelled all men, the best and most knowing, in wisdom and holiness; but he was not God. They said, that" the Father only is God, and Christ a man and they denied the personality of the Spirit. Sulpicius Severus was quoted before. I transcribe another passage" in the margin. Photinus holds the unity of God after the Jewish manner. He allows not of any Trinity of persons. He says, that Christ was a man born of Mary. He denies the personality of the Word, and the Spirit. There is only one God the Father, and Jesus Christ, whom we ought to serve.' Marius Mercator supposes Photinus to have taught, that Jesus was born of Joseph and Mary, after the manner of other men. But that is contrary to what is said by others, particu 2. A. Apud Athanas. De Synod. p. 740. n. vi. Vid, et n. vii. Et apud Socrat. H. E. 1. ii. c. 19. p. 99. Photinus doctrinam ejus secutus in omnibus similiter prædicabat. Inque hoc mendacio perseverans, projectus est de ecclesia. Sirmiensium civitatis, a sanctis episcopis superatus. Philast. cap. 65. p. 128. ed. Fabric. b Και αυτοι και από Μαρίας και δεύρο τον Χρισον διαθε Calayla. Indict. p. 808. - Φασκει δε έλος, απαρχής τον Χρισον μη είναι, απο δε Μαρίας και δεύρο αυτόν υπαρχειν, εξείε, φησί, το πνεύμα το άδιον επήλθεν επ' αυτον, και εξεννήθη εκ πνευματος άδια. Η. 71. n. i. p. 829. A. B. d γεννηθεις ὁ Χρισος εκ πνευματος άδιο και απο Μαρίας. Ib. n. ii. p. 830. ακολέθων τῷ διδασκαλῳ, ψιλον ανθρωπον τον Υίον εδοδα palios. x. λ. Socr. J. ii. c. 18. p. 96. D. 8 1 Ελεξεν δε, ὡς Θεός μεν εςι παντοκρατωρ εἰς, ὁ τῳ ιδιῳ λόγῳ τα πανία δημιερίησας" την δε προ αιώνων γένεσιν τε και ύπαρξιν το Υία 8 προσιείο αλλ' εκ Μαρίας γενησθαι τον Χρισον εισηΓειίο Soz. 1. iv. c. 6. p. 542. A. 8 lbid. D. * Ο δε Φωτεινος μιαν ενερδειαν πατρος και υἱε και άπιε πνευμαλος ειρηκεν, ἕτεροις ονόμασι την των Σαβελλιε δοίμαίων κηρυτ Twy diavolav. x. λ. Hær. Fab. 1. ii. c. 11. in. Julianus etenim, perfidus imperator, sic Photino hæresiarchæ adversus Diodorum scribit: Tu quidem, O Photine, verisimilis videris, et proximus salvari, bene faciens, nequâ quam in utero inducens quem credidisti Deum-Diodorus autem Nazaræi magus acutus apparuit Sophista religionis agrestis. Ap. Facund. I. iv. c. 2. p. 59. * Cap. 45. Quam multi dicunt, homo fuit magnus? Quam multi dicunt, propheta fuit? Quam multi antichristi, ut Photinus, homo fuit, plus nihil habuit: sed omnes homines pios et sanctos excellentià sapientiæ et justitia superavit. Serm. 246. n. 4. T. v. Photiniani quoque Patrem solum esse dicentes Deum, Filium vero nonnisi hominem, negant omnino esse tertiam personam Spiritum Sanctum. Serm. 71. cap. iii. n. v. T. 5. P. i. Vid. et ep. 185. c. xi. n. 48. T. ii. " Photinus vero novam hæresim jam ante protulerat, a Sabellio quidem in unione dissentiens, sed initium Christi a Maria prædicabat. Sulpic. Hist. Sacr. 1. ii. c. 37. Photini ergo secta hæc est. Dicit Deum singulum esse ac solitarium, et more Judaico confitendum. Trinitatis plenitudinem negat, neque ullam Dei Verbi, aut ullam Spiritus Sancti putat esse personam. Christum vero hominem tantummodo solitarium adserit, cui principium adscribit ex Mariâ. Et hoc omnimodo dogmatizat, solam nos personam Dei Patris, et solum Christum hominem colere debere. Hæc ergo Photinus. Vincent. Lirin. Common. cap. 17. P Photinus autem insanissimo Nestorio parem sententiam tonuit, Verbum Dei quidem non negans esse in substantiâ : sed hoc extrinsecus in isto, qui ex Marià, more communi conjugum, natus est, Jesu inhabitâsse peculiariter, &c. Diss. de xii. Anath. n. xvii. T. ii. p. 128. larly by Epiphanius, who represents him to have taught, that Christ was born of the Holy Ghost and Mary. St. Ambrose likewise, not yet quoted, represents the doctrine of Photinus to be, that Christ did not exist till he was born of the Virgin: as does Hilary. The Eusebians also in the council of Antioch, suppose that to be the opinion both of Marcellus and Photinus. с b Perhaps, because Photinus was said by some, to have revived the principle of Ebion, Marius Mercatus concluded Photinus to have held the opinion which he ascribes to him. But it is not certain that all called Ebionites were of that opinion. And they who said Photinus aimed to revive the heresy of Ebion, might mean no more than that he was an Unitarian after the manner of the Jews. d III. We come now to his works. Jerom says, Photinus wrote many volumes. But none of them are now extant. Nor do I recollect any references elsewhere to those mentioned by Jerom, his book against the Gentiles, and to Valentinian. But Socrates speaks of a work written by him after his banishment, against all heresies, and in support of his own opinion. And in like manner Sozomen, that after his banishment Photinus did not desist from maintaining his own sentiments; but published books, both in Greek and Latin, in which he endeavoured to shew the falsehood of all other opinions beside his own. Rufinus, at the beginning of his Exposition of the Creed, refers to something written upon it by Photinus: but perhaps he does not intend any distinct work. IV. The character of Photinus being in divers ancient authors, we are led to take some notice of it. h Epiphanius says, he had a fluent way of speaking, and in that respect was wonderfully qualified to impose upon unwary people. Sozomen, that he was naturally eloquent, and fitted to persuade men, and that he gained many to his opinions. Vincent of Lerins says, that Photinus entered upon the bishopric of Sirmium with universal applause; and that he was a man of ready wit, extensive learning, and charming eloquence, and therefore was'a great temptation. He spoke and wrote properly and elegantly both in Greek and Latin, of which his remaining works are a proof, there being some in each language. Socrates likewise speaks of his skill in the Latin, as well as the Greek tongue, as did Sozomen before quoted: k V. There is no reason to doubt that Photinus received the scriptures of the Old and New Testament, as other Christians did, there being no complaints made against him upon that head. From Hilary of Poictiers we know, that Photinus argued from 1 Tim. ii. 5. Epiphanius says he boasted of being able to support his doctrine by innumerable texts of scripture. He particu larly takes notice of his alleging 1 Cor. xv. 47. That Photinus received the beginning of St. n aNeque, ut Photinus, initium Filii ex Virgine disputemus. Ambr. de Fide. 1. i. c. 1. b. Hæc quia Photinus, adversus quem tum conventum erat, negabat, inserta fidei fuerunt; ne quis auderet, non ante Dei Filium quam virginis filium prædicere, &c. Hil. de Synod. n. 50. p. 181. C. D. quæ [hæresis] initium Dei Filii ex partu Virginis mentiebatur. Ibid. n. 61. p. 1185. E. • Χρισον δε αυτον και Υίον του Θεό μη είναι προ αιώνων Θελονίας· αλλ' εκτοτε Χρισον αυτόν γείονεναι και Υίον τ8 Θε8, εξ & την ἡμετέραν εκ της παρθενε σάρκα ανειληφε, προ τείρακοσ OXY εlwv. Ap. Socrat. 1. ii. c. 19. p. 99. A. 4 Έγραφε δι καλα πασων αἱρέσεων, το οικείον μόνον δείμα wapalileμevos. Socr. 1. ii. c. 30. p. 126. D. с λοίος τε τη Ρωμαίων καὶ Ἑλληνων φωνη συγγράφων εξέδιδε, δι' ών επειραίο, πλην της αυλς τας των αλλων δόξας VENDES ATOPAIVE. Soz. 1. iv. c. 6. fin. P. 544. Et quidem comperi nonnullos illustrium tractatorum aliqua de his pie et breviter edidisse: Photinum vero hæreticum scio eâtenus conscripsisse, non ut rationem dictorum audientibus explanaret, sed ut simpliciter et fideliter dicta ad argumentum sui dogmatis traheret. Rufin. in Symb. init. 8 Γείονε ὅλος ὁ Φωτεινος λαλος τον τρόπον, και ωξυμμενος την γλωΐταν πολλές δε δυνάμενος απαίαν τη τα λοίο προφορά, και ετοιμολογία. Η. 71. n. 1. p. 829. Β. Η Φύσεως δε εχων εν λέξειν, και πείθειν ἱκανος, πολλές εις την όμοιαν αυτῳ δοξαν επηΓαδειο. Soz. 1. iv. c. 6. p. 542. Β. i eos commemoremus, qui multis profectibus, multaque industriâ præditi, non parvæ tentationi catholicis exstiterunt. Velut apud Pannonias majorum memoriâ Photinus ecclesiam Sirmitanam tentâsse memoratur: ubi cum magno omnium favore in sacerdotium fuisset ascitus, & aliquamdiu tamquam catholicus administraret. Nam erat et ingenii viribus valens, et doctrinæ opibus excellens, et eloquio præpo tens: quippe qui utroque sermone copiose et graviter disputaret et scriberet. Quod monumentis librorum suorum manifestatur, quos idem partim Græco, partim Latino sermone composuit. Commenit. cap. 16. * Εν φυίη τε διαίων τε λοιπα, λοίον συνεδραψεν αμφότεραις γλωσσαις, επει μηδε της Ρωμαϊκης ην αμοιρος. Socr. 1. xxx. p. 126. B. Hoc si timemus, deleamus in Apostolo quod dictum est, Mediator Dei et hominum homo Christus Jesus, quia ad auctoritatem hæresis suæ Photinus hoc utitur. De Synod. n. 85. p. 1198. E. ות και μεία καυχήσεως περι της υποθέσεως ἑκαῖον μαρίν μιας φερειν ὁ γεννάδας επηγ[ειλαιο. Η. 71. n. i. p. 729. D. " Φάσκων, ότι και ο απόςολος ειρηκεν· ὁ πρωτος ανθρωπος εκ γης χοϊκος, και ὁ δεύτερος απ' ερανε. Ib. n. ii. p. 830. D. • Και αυτός φημι, είναι τον λόγον απαρχής, αλλ' εχ' Υίον Θε8 yelevrnuevov.x. A. Ib. n. iv. in. p. 31. Ď. - Αλλα, φησι, ώσπερ δια λόγες ο άνθρωπος πραΐτει ὁ βολε ται, όπως πατήρ δια τε οντος εν αυτῳ λογο εποίησε τα παλιά. x. λ. Ib. p. 832. A. Conf. n. ii. p. 830. John's gospel, and allowed the eternity of the Word, though thereby he did not understand the Son of God, is also manifest from Epiphanius. VI. Though Photinus was deposed and banished, his doctrine was not extinguished: he still had admirers and followers. It is very likely that the books published by him after his banishment would affect some, especially considering that he was a good writer, as well as a good speaker. The bishops of the council of Aquileia, held in 381, in a synodical epistle to the emperors Gratian, Valentinian, and Theodosius, say, that whereas the Photinians still met together at Sirmium, even contrary to a law already made, they intreat farther care to be taken about it. In the law of the emperor Gratian, in 378, giving leave to all manner of sects to hold assemblies, there is an exception of the Eunomians, Photinians, and Manichees. When St. Jerom in his Chronicle says, at this time dies Photinus, from whom the Photinians are called; it is supposed that there were then some men of that denomination. Augustine often mentions them in discourses to the people, which he would not have done, if there were no such men. Gennadius of Marseilles speaks of a Spanish bishop, named Audentius, placed by Cave at 360, who wrote a book against the Photinians. From the account which Gennadius gives of that work, it appears, that the Photinians were supposed to have believed our Saviour's nativity of a virgin. We learn from him likewise, that they were sometimes called Bonosians, or Bonosiacs: supposed to be so named from Bonosus, who lived in the latter part of the fourth, and the beginning of the fifth century, the place of whose bishoprick is not certainly known. Which Bonosus seems to have been of opinion, that Mary had other children after the birth of Jesus. 1. EUSEBIUS, born in Sardinia, flourishing about the year 354. CHAP. XC. EUSEBIUS, BISHOP OF VERCELLI. bishop of Verceil, or Vercelli, in Italy, is placed by Cave, as He died in the time of Valentinian and Valens, in the year 370, or soon after. As he is in Jerom's Catalogue of Ecclesiastical Writers' I place the chapter below. 2. In the reign of Constantius, after the council of Milan in 355, he was banished to Scythopolis in Syria, and afterwards removed to Cappadocia, and, as it seems, once more to the a Photinianos quoque, quos et superiori lege censuistis nullos facere debere conventus, et eam quæ de sacerdotum concilio data est congregando removistis; petimus, ut quoniam in Sirmiensi oppido adhuc conventus tentare cognovimus, clementiâ vestrâ interdictà etiam nunc coitione, reverentiam primum ecclesiæ catholicæ,deinde etiam legibus vestris deferri debeatis. Ap. Ambros. ep. x. n. 12. T. ii. p. 809. μονες δε των εκκλησιων ειρδειν Ευνομιανες, και Φωλι viaves, xai Maxixas. Socr. 1. v. c. 2. p. 260. Conf. Soz. 1. vii. c. 1. p. 705. < Photinus in Galatiâ moritur. A quo Photinianorum dogma inductum. Chr. p. 187. d Vos instruximus, quantam meministis, et meminisse debetis, contra hæreticos Photinianos, qui solum hominem sine Deo esse decernunt; contra Manichæos, qui solum fine homine Deum. In Johan. cap. x. Tr. 47. n. 9. Tom. 3. P. 2. Vid. et in Johan. cap. vi. Tr. 26. n. 5. In Joh. c. xvi. Tr. 96. n. 3. Serm. 252. n. 4. Tom. v. In 1 ep. Joh. cap. iv. Serm. 183. cap. v. n. 8. et alibi. H. L. T. i. p. 224. Audentius, episcopus Hispanus, scripsit adversus Manichæos, Sabellianos, et Arianos, maxime quoque speciali inten tione contra Photinianos, qui nunc vocantur Bonosiaci, librum, quem prætitulavit De Fide adversus hæreticos: In quo ostendit antiquitatem Filii Dei coæternalem Patri fuisse, nec initium Deitatis tunc a Deo Patre accepisse, cum de Mariâ virgine homo, Deo fabricante, conceptus, et natus est. Gennad. de V. I. cap. 14. • Of Bonosus, see Tillemont Mem. Ec. T. x. S. Ambroise. Art. 68. et. 70. and note 43. et. 45. and Mr. Bower's History of the Popes, or bishops of Rome. Vol. I. p. 263. h Vid. Ambros. de Instit. Virg. n. 35. T. ii. p. 357. ed. Bened. et ejusd. Epist. Ibid. p. 1008, 1009. i Vid. Hierom. Chr. p. 186. * Eusebius, natione Sardus, et ex lectore urbis Romanæ Vercellensis episcopus, ob confessionem fidei a Constantio Principe Scythopolim, & inde in Cappadociam relegatus, sub Juliano Imperatore ad ecclesiam reversus, edidit Commentarios Eusebii Cæsariensis, quos de Græco in Latinum verterat. Mortuus est Valentiniano et Valente regnantibus. De V. I. cap. 96. Vid. Socr. l. iii. c. 5. Soz. 1. v. cap. 12. in. Thdt. 1. iii: c. 4. Ruf. 1. i. c. 27. |