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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.

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.

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 a 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.

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:

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 particularly takes notice of his alleging - 1 Cor. xv. 47. That Photinus received the beginning of St.

i

* Neque, ut Photinus, initium Filii ex Virgine disputemus.

eos commemoremus, qui multis profectibus, multa. Ambr. de Fide. 1. i. c. 1.

que industriâ præditi, non parvæ tentationi catholicis exstileb. Hæc quia Photinus, adversus quem tum conventum erat, runt. Velut apud Pannonias majorum memoriâ Photinus negabat, inserta fidei fuerunt; ne quis auderet, non ante Dei ecclesiam Sirmitanam tentâsse memoratur : ubi cum magno Filium quam virgiuis filium prædicere, &c. Hil. de Synod. n. omnium favore in sacerdotium fuisset ascitus, & aliquamdiu .50. p. 1181.C.D.

tamquam catholicus administraret. Nam erat et ingenii - quæ [hæresis] initium Dei Filii ex partu Virginis viribus valens, et doctrinæ opibus excellens, et eloquio præpomentiebatur. Ibid. n. 61. p. 1185. E.

tens : quippe qui utroque sermone copiose et graviter dis• Χριςον δε αυλον και Υιον του Θεά

WY, EIQI w.po atwyle putaret et scriberet. Quod monumentis librorum suorum θελονιας· αλλ' εκλο7ε Χριςον αυτον γείονεναι και Yίον τ8 Θεα, manifestatur, quos idem partim Græco, partim Latino sermone εξ και την ημετεραν εκ της παρθενα σαρκα ανειληφε, προ τετρακο- composuit. Commenit. cap. 16. Diw ówielw. Ap. Socrat. 1. ii. c. 19. p. 99. A.

* Εν φυψη τε διαδων τ8 λοιπά, λύον συνεύραψεν αμφοτεραις 4 ΕΓραφε δι καλα πασων αιρεσεων, το οικειον μονον δωμα γλωσσαις, επει μηδε της Ρωμαϊκης ην αμοιρος. Socr. 1. ΧΧΧ. παρατιθεμενος. Socr. 1. ii. c. 30. p. 126. D.

λοίες τε τη Ρωμαιων και Ελληνων φωνη συγίραφων Hoc si timemus, deleamus in Apostolo quod dictum est, εξεδιδε, δι' ων επειραίο, πλην της αυ7α τας των άλλων δοξας Mediator Dei et hominum homo Christus Jesus, quia ad auc. PEU@EIS ATI ODAIVELY. Soz. I. iv. c. 6. fin. p. 544.

toritatem hæresis suæ Photinus hoc utitur. De Synod. n. 85, i Et quidem comperi nonnullos illustrium tractatorum ali

p. 1198. E. qua de bis pie et breviter edidisse : Photinum vero hæreticum

-και μεθα καυχησεως περι της υποθεσεως έκαιον μαρτυscio eatenus conscripsisse, non ut rationem dictorum audienti- plas pepel o yeyvadas Erry Seinalo. H. 71. n. i. p. 729 D. bus explanaret, sed ut simpliciter et fideliter dicta ad argu- η Φασκων, ότι και ο αποςολος ειρηκεν ο πρωτος ανθρωπος εκ mentum sui dogmatis traheret. Rufin. in Symb. init. γης χοϊκος, και ο δεύτερος απ' έρανο. Ιb. n. ii. p. 830. D.

8 Γελονε ε7ος ο Φωτεινος λαλος τον τροπον, και ωξυμμενος την • Και αυτος φημι, ειναι τον λοξον απαρχης, αλλ' εχ' Υιον Θε8 γλωϊταν πολλες δε δυναμενος απαθαν τη τε λο/α προφορα, και γεψεννημενον. κ. Α. Ιb. n. iv. in. p. 31. D. ετοιμολούια. Η. 71. n. 1. p. 829. Β.

-Αλλα, φησι, ώσπερ δια λολα ο ανθρωπος πραΐτει ο βελεΗ φυσεως δε εχων ευ λεειν, και πειθειν έκανος, πολλές εις Ται, ελως πανηρ δια τα οντος εν αυτω λογα εποιησε τα ταλα. την όμοιαν αυτω δοξαν επηΓαλείο. Soc. 1. iv. c. 6. p. 542. B. *. a. Ib. p. 832. A. Conf. a. ii. p. 830.

p. 126. B.

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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

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.

men.

C H A P. XC.

EUSEBIUS, BISHOP OF VERCELLI.

1. Eusebius, born in Sardinia, bishop of Verceil, or Vercelli

, in Italy, is placed by Cave, as flourishing about the year 354. 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

b

a Photinianos quoque, quos et superiori lege censuistis nullos tione contra Photinianos, qui nunc vocantur Bonosiaci, librum, facere debere conventus, et eam quæ de sacerdotum concilio quem prætitulavit · De Fide adversus hæreticos:' In quo data est congregando removistis; petimus, ut quoniam in Sir- ostendit antiquitatem Filii Dei coæternalem Patri fuisse, nec miensi oppido adhuc conventus tentare cognovimus, clementia initium Deitatis tunc a Deo Patre accepisse, cum de Maria vestrâ interdictâ etiam nunc coitione, reverentiam primum virgine homo, Deo fabricante, conceptus, et natus est. Gennad. ecclesiæ catholicæ,deinde etiam legibus vestris deferri debeatis. de V. I. cap. 17. Ap. Ambros. ep. x. n. 12. T. ii. p. 809.

8 Of Bonosus, see Tillemont Mem. Ec. T. x. S. Ambroise. p10785 των εκκλησιων ειρίειν Ευνομιανες, και Φωfi- Art. 68. et. 70. and note 43. et. 45. and Mr. Bower's History VIAVAS, xai Maviganes. Socr. 1. v. c. 2. p. 260. Conf. Soz. I. of the Popes, or bishops of Rome. Vol. I. p. 263. vii. c. 1. p. 705.

h Vid. Ambros. de Instit. Virg. n. 35. T. ii, p. 357. ed. c Photinus in Galatiâ moritur. A quo Photinianorum dogma Bened. et ejusd. Epist. Ibid p. 1008, 1009. inductum. Chr. p. 187.

i Vid. Hierom. Chr. p. 186. d Vos instruximus, quantam meministis, et meminisse * Eusebius, natione Sardus, et ex lectore urbis Romanp. debetis, contra hæreticos Photinianos, qui solum hominem Vercellensis episcopus, ob confessionem fidei a Constantio sine Deo esse decernunt; contra Manichæos, qui solum fine Principe Scythopolim, & inde in Cappadociam relegatus, sub homine Deum. In Johan. cap. x. Tr. 47. n. 9. Tom. 3. P. 2. Juliano Imperatore ad ecclesiam reversus, edidit Commentarios Vid. et in Johan. cap. vi. Tr. 26. n. 5. In Joh. c. xvi. Tr. 96. Eusebii Cæsariensis, quos de Græco in Latinum verterat. n. 3. Serm. 252. n. 4. Tom. v. In 1 ep. Joh. cap. iv. Serm. Mortuus est Valentiniano et Valente regnantibus. De V. I. 183. cap. v. 7. 8. et alibi.

© H. L. T. i. p. 224. ' Audentius, episcopus Hispanus, scripsit adversus Mani- i Vid. Socr. l. iii. c. 5. Soz. 1. v. cap. 12. in. Thdt. 1. iii: hæos, Sabellianos, et Arianos, maxime quoque speciali inten- c. 4. Ruf. l. i. c. 27.

cap. 96.

Upper Thebais. His and his friends sufferings are mentioned by * many writers. When Julian came to be emperor, they had all leave to return home, in 362.

3. He translated the Commentary of his name-sake of Cæsarea upon the Psalms out of Greek into Latin. It is the only work of his, mentioned by Jerom in the fore-cited chapter. It is not unlikely, that in the place of his exile he learned Greek: for Jerom intimates, that the translation was made during that period, and published by him after his return home. This translation is mentioned by Jerom in o two of his letters, beside what he says of it in his Catalogue: and in one of those places he says, (if he may be relied upon) that this bishop of Vercelli left out in his translation some heretical expressions of the original. That translation is now intirely lost, as is observed by Montfaucon,' in his Preliminaries to Eusebius's commentary upon the Psalms published by him in Greek and Latin.

4. However, there are still extant some letters, or fragments of letters, supposed to be his. For a particular account of which, and some other things, I refer to divers learned moderns.

5. There is a manuscript in the cathedral church of Vercelli, kept there with great respect, and said to have been written by our Eusebius. It is mentioned by 'Montfaucon in his Diarium Italicum. But though he describes its condition, as worn out by time, or much injured by accidents, he does not tell us what it contains. Cave, in his article of Eusebius, has endeavoured to supply this defect, by adding from Mabillon that it 3 contains the gospels of Matthew and Mark. Nevertheless there seems reason to think that it has the four gospels. I have not yet seen the Evangeliarium Quadruplex Latinæ Versionis antiquæ, seu Veteris Italicæ, published by Joseph Blanchini at Rome, in 1749, in which he has inserted the whole of this manuscript: But according to the accounts given of that work by two * journalists, the manuscript of Ver. celli has the four gospels. And they observe particularly, that it is remarkable for two various readings in St. John's gospel : one of which is an addition at chap. v. 6, the other is an omission, there being wanting the whole history of the woman spoken of chap. viii. 1-11, and the last verse of the preceding chapter.

* Interea Mediolanum convenitur, ubi tum aderai Impe- tit in nostrum eloquium: licet hæretica prætermittens optima tator. Eadem illa contentio nihil invicem relaxabat. Tum quæque transtulit. Ad Vigil. ep. 36. al. 75. T. 4. p. 276. Eusebius Vercellensium, et Lucifer a Caralis Sardiniæ, Epis- Hæc porro Eusebii interpretatio jam diu interiit. Nec copi relegati. Sulp. Sev. H. E. J. ii. cap. 39. al. 55.

memini me uspiam ejus vel codicen, vel fragmenta memorata Eusebius Vercellensis episcopus, et Lucifer et Dionysius deprehendisse. Prælim. in Euseb. comm. in Ps. cap. 2. n. iii. Caralitanæ et Mediolanensis ecclesiæ episcopi – distantibus e Vid. Cav. H. L. 1. i. Fabric. ad Hieron. de V. I. Tillem. inter se ab Arianis, & a Constantio dainnati exiliis. Hieron. Mem. T. vii. Du Pin. Bib. des Aul. Ec. T. ii. p. 235. Chr. p. 184.

' Ecclesiam inde Cathedralenı adiimus, in cujus ærario reVid. Athanas. ad Imp. Constant. Apol. p. 312.' Apol. De liquiæ insignes—Codicem ibidem inspeximus in chartâ memfuga soa, p. 322. B. C. Ad Monach. seu. Solitar. p. 390. branaceâ tenuissima exaratum. Aiebantque ipsâ S. Eusebii

b Omnes episcopi, qui de propriis sedibus fuerant extermi- manu, qui seculo quarto floruit, descriptum, versionemque nati, per indulgentiam novi Principis ad ecclesias redeunt. ex Græco in Latinum ab eodem adornatam. Nonnulla hinc Tunc triumphatorem suum Athanasium Ægyptus excepit. et inde legi, comperique, versionem esse a Vulgatâ nostrà toto Tunc Hilarium de prælio revertentem Galliarum ecclesia com- cælo discrepantem. Codex multis in partibus labefactatis plexa est. Tunc ad reditum Eusebii lugubres vestes Italia' putrefactusque est. Quod casu plus quam vetustate evenisse mutavit. Hieron. advers. Lucif. T. iv. p. 301. in.

dictitabant. Narrabantque diu in fomine demersum, indeSed mortuo Constantio, patrono hæreticorum, Julianus so- que erutum fuisse. -- Alium item librum eodem in sacrario reJus tenuit imperium, cujus præcepto omnes episcopi Catholici positum aiebant usui fuisse S. Eusebio Vercellensi. Sed xi. de exiliis relaxartur. Faustin. et Marcell. lib. Pr. ap. Bib. tantum seculi esse arbitror. Montf. Diar. Ital. c. 28. p. 444,445. PP. T. v. p. 656. B.

8 Idem fere antea observaverat Cl. Mabillonus (It. Ital. • Apud Latinos autem Hilarius Pictaviensis, et Eusebius T. 1. p. 9.) qui subdit, Codicem Evangelia SS. Matthæi et Vercellensis episcopus, Origenem et Euscbium transtulerunt. Marci continere, membranam situ fere esse corruptam. &c. Ad S. Augustin. ep. 74. al. 89. T. iv. p. 627.

Hist. Lit. T. I. p. 216. Sit in culpâ ejusdem confessionis Vercellensis Eusebius, See Bibliotheque Raisonée. T. 45. P. 2. Art. X. and the qui omnium isalmorum Comnientarios hærctici hominis ver- Universal Librarian. Vol. i. P. i. p. 1. &c.

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1. His history, and testimony to the scriptures. II. The request of his followers, Faustinus and

Marcellinus. III. A book of Faustinus concerning the Trinity.

I. LUCIFER

bishop of Cagliari, or Carali (as the ancients always write it,) in Sardinia, well known in his time, and a sufferer with the fore-mentioned Eusebius in the reign of Constantius, has a place in Jerom's Catalogue of Ecclesiastical Writers: whose chapter therefore I transcribe below.

He seems to have been removed several times. Faustinus and Marcellinus say · four times. The last place of his banishment was Thebais, where he was with the fore-mentioned Eusebius at the time of the death of Constantius. He is supposed to have died in 370.

Athanasius, for a while at least, had a great regard' for him, and he wrote him two letters. In the first of which he desires him to send his writings: and by his order they were translated out of Latin into Greek. Faustinus and Marcellinus express themselves, as if " they had been translated by Athanasius himself.

Lucifer was always a man of a vehement temper, as appears from his books, written in the time of Constantius, and during his banishment; the titles of which I place below. And after his liberty, in the time of Julian, contrary to the sentiment of the catholic bishops in general, he went into * a rigid principle, refusing, though it had been determined in a synod at Alexandria in 352, to receive those bishops who in the reign of Constantius had in any measure complied with the Arians, or to communicate with those who received them, upon the acknowledgment of their fault. Jerom" at once represents his principle, and speaks tenderly of Lucifer himself: as" does also Sulpicius Severus.

с

- Vid. Cav, H. L. T. i. Basnag. Ann. 362. n. xx. et alibi. * Vid. Hieron. adv. Luciferian. T. iv. Augustin. De Hær. Pabr. ad Hieron. de V. I. cap. 95. et Bib. Gr. T. viii. p.

cap. 81. T. viii. 402. Du Pin. Bib. des Aut. Ec. T. ii. p. 99. Tillem. Mem. Pergit interea Eusebius Alexandriam, ibique confessorum T. vii.

concilio congregato—quo pacto post hæreticorum procellas, · Lucifer Caralitanus Episcopus, cum Pancratio et Hilario, et perfidiæ turbines, tranquillitas revocaretur ecclesiæ-discuRomanæ ecclesiæ clericis, ad Constantium Imperatorem a tiunt. Aliis videbatur fidei calore ferventibus, nullum debere Liberio episcopo pro fide legatus missus, cum nolletsub ultra in sacerdotium recipi, qui se utcumque hæreticæ comnomine Athanasii Nicænam damnare fidem, in Palæstinam munionis contagione maculâsset. Sed alii dicebant, melius relegatus, miræ constantiæ et præparati animi ad martyrium, esse--et ideo sibi rectum videri, ut, tantum perfidiæ auctoricontra Constantium scripsit librum, eique legendum misit. At bus amputatis, reliquis sacerdotibus daretur optio, si forte non multo post sub Juliano Principe reversus Caralis Valen- velint, abjurato errore perfidiæ, ad fidem patrum statutaque tiniano regnante obiit. De V. I. cap. 95.

converti, nec negare aditum redeuntibus, quin potius de non solum in Sardiniâ, sed in ipsis quoque quatuor eorum conversione gaudere. Rufin. Hist. Ec. 1. i. cap. 28. exiliis. Lib. Prec. ap. Bib. PP. T. v. p. 658. F.

Conf. Socr. l. iii. c. 9. Soz. I. v. c. 13. Theod. 1. jïi.c. 5. Et post aliquot annos beatus Lucifer de quarto exilio in Sed, ut dicere cæperamus, post reditum confessorum, in Romam, pergens, ingressus est Neapolim Campaniæ. ib. p. Alexandrinâ postea synodo constitutum est, ut, exceptis aucto656. H.

ribus hæreseos, qnos error excusare non poterat, pænitentes a Vid. Socr. H. E. 1. iii. cap. 5. Soz. I. v. c. 12. in. ecclesiæ sociarentur. Assensus est huic sententia Occidens Theodoret. I. ii. c. 4.

-Ventum est ad asperrimum locum, in quo adversum e Vid. Hieron. Chr. p. 186.

voluntatem et propositum meum cogor beato Lucifero secus Vid. Athan. Apol. de fugâ suâ. p. 322. C. Histor. Arian. quidquam, quam et illius meritum, et mea humanitas poscit, ad Monach. p. 363, 364.

existimare. Sed quid faciam? Veritas os reserat-In tali articulo & Ap. Athan. Opp. p. 565, 566.

ecclesiæ, in tantă rabie luporum, segregatis paucis ovibus, reh Quos quidem libros-suspexit et Athanasius, ut veri liquum gregem deseruit. Adv. Lucif. T. iv. p. 302. vindices, atque in Græcum stylum transtulit, ne tantum boni n Cæterum Lucifer, tum Antiochiæ, longe diversâ sententia Græca lingua non haberet. &c. Faustin. et Marcell. lib. pr. tuit. Nam in tantum eos, qui Arimini fuerunt, condemnarit, p. 658. B.

ut se etiam ab eorum conimunione secreverit, qui eos sub | Ad Constantinum Imp. pro Athanasio. Libri duo. De Re- satisfactione vel penitentiâ recepissent. Id recte, an perperam gibus Apostaticis. Lib. i. De non conveniendo cum hæreticis. constituerit, dicere non ausim. S. Sever. H. S. 1. i. c. 48. Lib. i. De eo quod moriendum est pro Dei Filio. Lib i. al. 60. De non parcendo in Deum delinquentibus. Lib. i. Ad Florentium epistola brevis. Ap. Bib. ÞP. T. iv. p. 181–250.

VOL. II.

3 м

Lucifer and his followers, as it seems, were willing to receive the laity who came over from the Arians, upon renouncing their error; but they would not consent that bishops, who had complied with the Arians, should be received as such. They might, upon returning to the catholics, be received as laymen, but they were not any more to officiate in the church.

This occasioned a schism; which, however, never spread very far. Rufinus speaks of it as very small, and Theodoret as d extinct in his time. And yet in the year 384, or thereabout, they obtained a rescript from Theodosius, to secure them from persecution, since they made no innovations in the faith. However, they were for some time in several parts of the world; and the authors of the aforesaid request complain particularly, that at Rome, where they had a bishop named Aurelius, Pope - Damasus disturbed their assemiblies, and did all he could to hinder their worship, whether by day or by night.

Lucifer's works have not yet been published with all the advantage that might be wished: Cotelerius' once intended a more exact edition of them, as thinking they both wanted and deserved it. I shall observe a few things in them, and likewise in the request or petition of the presbyters Faustinus and Marcellinus, his admirers and followers, drawn up in 883, or 384.

Lucifer's writings consist very much of passages of the Old and the New Testament, cited one after another, which he quotes with k marks of the greatest respect. Particularly he has largely quoted the book of the Acts; he has likewise largely quoted the epistle to the Hebrews, the second epistle of John, and the “ epistle of Jude.

Lucifer has quoted almost the whole of the epistle of St. Jude. Undoubtedly he used the ancient Latin version; and there are in him two readings, which deserve our notice.

Jude, ver. 4, “ Denying • the only Lord God, and our Saviour Jesus Christ.” He omits the word "God,” saying, “ the only Lord;" as do 'many Greek manuscripts.

Jude, ver. 7, “ and going after strange flesh, are set forth an example.” He reads thus : " and going after the flesh have been set forth an example by ashes."

Both these readings are mightily confirmed by 2 Pet. ii. 6. 10. For at ver. 10, the expression is, “ But chiefly them that walk after the flesh:” without the word "strange.” And at ver. 6,

And turning the cities of Sodom and Gomorrah into ashes." Upon these readings should be consulted Mr. Beausobre's notes upon Jude ver. 4. 7. and a Latin letter in the third volume of Mr. La Roche's Literary Journal, p. 192, 193.

II. Faustinus and Marcellinus, in their request to the emperors Valentinian, Theodosius, and Arcadius, say, that' one thing for which Lucifer was eminent, was the study of the sacred

p. 290.

cap. 30.

• Orthod. Expone mihi, quare laîcum venientem ab sacras vigilias celebraret cum plebe Presbyter Macarius, Arianis recipias, episcopum non recipias ? Lucifer. Recipio irruunt cum officialibus in illam domum, &c. ibid. p. 658. A. laïcum, qui errâsse se confitetur. Et Dominus mavult pæni- i Vid. Coteler. Annot. ad Constit. Apost. 1. ii. c. 7. tentiam peccatoris quam mortem. Orth. Recipe ergo et k Quod ita esse, Dominus in sacris Evangeliis manifestat episcopum, qui et errasse se confitetur.-Lucifer. Si errare dicens. De non conveniendo cum hæreticis. Ap. Bib. PP, se confitetur, cur episcopus perseverat ? Deponat sacerdo- T. iv. p. 226. E. tium, concedo veniam pænitenti. Hieron. adv. Lucifer. T. iv. | Beatus Apostolus Paulus dicit ad Hebræos : * Et Moyses

quidem fidelis erat in totâ domo ejus tanquam servus.' &c. • Si ecclesiam non habet Christus, aut si in Sardinia tan- (ad Hebr. cap. iii. et iv.] Ibid. p. 424. E. F. G. tum habet, nimium pauper est. Hieron. adv. Lucifer. T. iv. mIdcirco etenim etiam Apostolus in hac dicit secundâ epis: p. 298. c Rufin. H. E. 1. i.

tolâ : ' omnis qui recedit, et non manet in doctrina Christi, « Απεστη δε και τελο το δούμα, και παρεδόθη τη ληθη. Τheod. Deum non habet. Qui autem manet in doctrinâ ejus, ille et H. E. I. iii. c. 5. p. 128. D.

Patrem et Filium habet.' Ib. p. 226. F. Vid. et ib. B. Ap. Bib. PP. T. v. p. 661,

" Cum exhortetur Judas, gloriosus Apostolus, frater Jacobi f Sed hæc fraus, hæc atrocitas, adversus fideles in Hispania, Apostoli— Judas, Jesu Christi servus, frater autem Jacobi.' et apud Treviros, et Romæ agitur, et in diversis Italiæ regi- &c. [Jud. ver. 1-8. ver. 10–13. 18. 20.] Ibid. p. 227. onibus. F. et M. Libr. Prec. p. 658. G.

C-E. 3 Ibid. p. 657. G. H.

-et qui est dominator noster, et dominus Jesus Chris" Eodem tempore gravis adversus nos persecutio inhorrue- tus, eum negantes.- 1b. p. 227. D. rat, infestante Damaso egregio archiepiscopo, ita ut fidelibus p Vid. Mill. in loc. sacerdotibus per dies sacros plebis cætus ad deserviendum

-cum adulterium fecissent, et carnem secutæ essent, Christo Deo convocare libere non liceret. Sed quia pro con- cinis (cineris) propositæ sunt exemplum, ignis æterni penam ditione rerum quolibet tempore, vel clam salutis nostræ sacra- sustinentes. lbid. menta facienda sunt, idem sanctus Presbyter Macarius dat I Sed et Apostolicus vir Lucifer de Sardinia Caralitanæ vigilias in quâdam domo convocare fraternitatem, ut vel noctu urbis episcopus, ob hoc, quod bene esset agnitus per contemdivinis lectionibus fidem plebs sancta roboraret-Denique tum seculi, per studium sacrarum literarum, per vitæ porita. tendunt insidias clerici Damasi, & ubi cognoverunt, quod tem-A Romanâ ecclesiâ missus est legatus ad Coustantium.

Lib. Prec, ap. Bib. PP. T. v. p. 654. G

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