CHAP. CVI. AMBROSE, BISHOP OF MILAN. I. His time and history. II. and III. Scriptures of the Old and New Testament received by him. IV. Respect for them. V. General titles and divisions. VI. Select passages. I. AMBROSE, born, as some think, about 333, or rather, as others, about 340, and made bishop of Milan in 374, died in 397. For a more particular account of him, and his writings, with their character, I refer to others. 2. Ambrose was living when Jerom wrote his Catalogue of Ecclesiastical Writers in 392; for which reason he declined giving a distinct account of his works: nevertheless, upon divers occasions he has made mention of several of them, and takes notice of his frequently borrowing from Origen, without naming him. с d 3. Beside Basil, partly contemporary with him, and some other Greek writers, Tillemont says, he must also have read the works of ancient heretics; for he quotes the 38th tome of Apelles, disciple of Marcion. 4. The eminence of this bishop of Milan, and the share he had in the public transactions of his time, have secured him a place in the Greek ecclesiastical historians: not to insist on Paulinus, Rufinus, Augustine, and others among the Latins. II. 1. Ambrose quotes much the generally received books of the Old Testament, particularly the book of Ruth, and the Canticles: which last he quotes very often and explains largely. 2. He ascribes to Solomon three books only, the Proverbs, the Ecclesiastes, and the Canticles. m 3. He likewise quotes often the apocryphal books of the Old Testament, as Baruch, Tobit, the Maccabees, Ecclesiasticus, Wisdom, the fourth book of Esdras, and sometimes with marks of great respect. 4. He speaks of the book of Tobit, as " a prophetical book; and in like manner of the book Vid. Cav. Hist. Lit. T. i. and Lives of the Fathers, in English. Vol. II. Du Pin Bib. des Aut. Ec. T. ii. Tillem. Mem. T. x. Vit. S. Ambros. a Benedictin. adornat. Pagi Ann. 369. xiii. 374. iii. et alibi. S. Basnag. Ann. 374. n. x. et alibi. Ja. Basnag. Hist. de l'Eglise 1 xix. ch. 4. n. ix. p. 1171. Beausobre Hist. de Manich. T. i. p. 366. not. 1 Ambrosius Mediolanensis episcopus, usque in præsentem diem scribit. De quo, quia superest, meum judicium subtraham, ne, in alterutram partem, aut adulatio in me reprehendatur, aut veritas. De V. I. c. 124. Ad Eustoch. ep. 18. al. 22. T. 4. P. ii. p. 37. Ad Damas. Pap. ep. 14. al. 17. p. 20. et ep. 30. al. 50. p. 237, 238. 240. f. Vid. et ad Algas. Qu. vi. T. iv. P. ii. p. 198. in. al. ep. 151. Nuper sanctus Ambrosius sic Hexaëmeron illius compilavit, ut magis Hippolyti sententias Basiliique sequeretur. Ad Pamm. et Ocean. ep. 41. al. 65. T. iv. p. 346. Habuit Ambrosium, cujus pene omnes libri hujus sermonibus pleni sunt. Adv. Ruf. l. i. p. 351. fin. Nemo tibi objicit, quare Origenem interpretatus es: alioqui Hilarius et Ambrosius hoc crimine tenebuntur: sed, quia interpretatus hæretica, præfationis tuæ laude firmâsti. Ibid. 1. ii. p. 505. in. e St. Ambroise. art. 10. T. x. ' Plerique enim, quorum auctor Apelles, sicut habes in tri gesimo et octavo tomo ejus, has quæstiones proponunt. De Parad. cap. vi. T. i. p. 155. F. Vid. Socr. 1. iv. c. 30. Soz. 1. vii. c. 25. Thrt. 1. iv. c. 7.1. 5. c. 18. h In Luc. 1. iii. T. i. p. 1326. ter quaterve. Et passim. i Unde et Salomon oraculum divinum secutus scripsit in Canticis Canticorum. In Ps. 118. T. i. p. 986. Č. Et passim. * Unde et Salomonis tres libri ex plurimis videntur electi: Ecclesiastes de naturalibus, Cantica Canticorum de mysticis, Proverbia de moralibus. In Ps. 36. Pr. T. i. p. 777. Quid etiam tres libri Salomonis, unus de Proverbiis, alius Ecclesiastes, tertius de Canticis Canticorum, nisi trinæ hujus ostendunt nobis sapientiæ sanctum Salomonem fuisse solertem? In Lucam. Pr. T. i. p. 1262. A. m In Ps. 43. T. i. p. 901. In Ps. 118. p. 1194. E. Si hinc faciunt quæstionem, quod creatum Spiritum dixit, quia creatur Spiritus Esdras docuit, dicens in quarto libro: Et in die secundo iterum creâsti spiritum firmamenti.' [4 Esdr. vi. 41.] De Sp. S. 1. ii. c. vi. T. ii. p. 643. C. D. "Lecto prophetico libro, qui inscribitur Tobias. &c. De Tobia cap. i. T. i. p. 591. B. Prophetæ dicunt: in lumine tuo videbimus lumen. [Ps. xxxv. 10. al. xxxvi. 9.] Prophetæ dicunt: Splendor est enim lucis æternæ, et speculum sine maculâ Dei magistatis, of Wisdom, and Ecclesiasticus. The last-mentioned book he has quoted as part of the divine oracles. He quotes it also as of authority, or by way of proof. с d 5. Once at least, if not oftener, he has quoted the book of Ecclesiasticus as Solomon's; though, as before shewn, he ascribed no more than three books to Solomon. Moreover, in other places he ascribes the book of Ecclesiasticus to Sirach. Why he there calls it Solomon's, is not certain; whether because it was so called by many, or that he supposed Sirach's collection to consist very much of thoughts and observations of king Solomon. 6. He has likewise quoted the book of Wisdom as Solomon's, without thinking it to be really his; but, probably, in compliance with a common way of speaking, as it was called Solomon's Wisdom by many, the vulgar sort of people especially. h 7. However, from particulars just taken notice of, it appears, that Ambrose has quoted the apocryphal books of the Old Testament with tokens of great respect. i III. 1. I formerly transcribed and translated Origen's observations upon St. Luke's preface, or introduction to his gospel, both the Greek and the Latin. And I then said, that Ambrose had the like observations in his explication of the beginning of St. Luke's gospel. I do not intend to translate him, but I shall transcribe below the passage very much at large, that they who are curious may with the greater ease compare all together. 2. St. Ambrose's style is somewhat more prolix and verbose; but I suppose, none can doubt, that he here copied Origen, though he does not mention him: a proceeding, that can very seldom be warrantable in authors; and in this instance it appears not a little strange. 3. However, it is fit we should observe, that Ambrose rejects the gospel according to the Twelve, the gospels according to Basilides, according to Thomas, and according to Matthias. And says, that the church had one gospel in four books, spread all over the world, and written by Matthew, Mark, John and Luke, with the assistance of the Spirit of God. 4. He elsewhere likewise says, that there is one gospel, and four books. 5. In the prologue to his Exposition of St. Luke's gospel, he mentions" the symbols of the evangelists, as supposed to be represented by the four living creatures in Rev. iv. 7. n 6. In the same prologue, like many others, Ambrose " admires the transcendent sublimity of et imago bonitatis illius.' [Sap. vii. 26.] De Fide, 1. i. c. 7. T. ii. p. 453. C. Prophetia dicit: Et tu cum consilio omnia fac.' [Eccles. xxxii. 19.] In Ps. xxxvi. T. i. p. 808. C. • Proprietatis autem generationem esse, oracula divina declarant. Dicit enim Sapientia Dei: Ex ore Altissimi prodivi.' [Eccles. xxiv. 3.] De Fide, 1. iv. c. 8. T. ii. p. 537. A. c testimoniis Scripturarum docemur. Siquidem lectum est. [Eccles. ii. 5.] In Ps. cxviii. T. i. p. 1224. E. Pulchre autem istud exposuit nobis Salomon, dicens: Narratio justi semper justitia. Stultus autem sicut luna mutatur.' [Eccles. 27. 11.] In Ps. xxxvi. p. 807. E. • Considera illum, de quo ait in Ecclesiastico Sirach. De interpell. Job. 1. i. c. iii. T. i. p. 627. E. Nam et alibi dixit Sirach Sapientiâ. In Ps. cxviii. P. 1135. & Quid sit scientia, doceat te Salomon, qui ait de Domino nostro: Ipse enim mihi dedit eorum quæ sunt cognitionem veram. [Sap. vii. 17.] In Ps cxviii. p. 1082. D. Alii vero duo [libri] quorum unus Sapientia, alter Ecclesiasticus dicitur, propter eloquii nonnullam similitudem, ut Salomonis dicantur, obtinuit consuetudo. Non autem esse ipsius, non dubitant doctiores. Aug. de Civ. Dei. 1. vii. c. 20. i Vol. i. p. 552, 553. *Nam sicut multi in illo populo divino infusi spiritu prophetârunt: alii vero prophetare se pollicebantur, et professionem destituebant mendacio: (erant enim pseudo-prophetæ potius quam Prophetæ, sicut Ananias, filius Azor,) erat autem populi gratia discernere spiritus, ut cognosceret quos referre deberet in numerum Prophetarum: quos autem quasi bonus nummularius improbaret, in quibus materia magis corrupta sorderet, quam veri splendor luminis resultaret: sic et nunc in Novo Testamento multi Evangelia scribere conati sunt, quæ boni nummularii non probârunt. Unum autem tantummodo in quatuor libros digestum ex omnibus arbitrati sunt eligendum. Et aliud quidem fertur Evangelium, quod duodecim scripsisse dicuntur. Ausus est etiam Basilides Evangelium scribere, quod dicitur secundum Basilidem. Fertur etiam aliud Evangelium, quod scribitur secundum Thomam. Novi aliud scriptum secundum Matthiam. Legimus aliqua, ne legantur. Legimus, ne ignoremus. Legimus, non ut teneamus, sed ut repudiemus: et ut sciamus, qualia sint, in quibus magnifici isti cor exaltant suum. Sed Ecclesia, cum quatuor Evangelii libros habeat, per universum mundum Evangelistis redundat. Hæreses, cùm multa habeant, unum non habent. Quoniam multi,' inquit, conati sunt... Conati utique iili sunt, qui implere nequiverunt. Ergo multos coepisse, nec implevisse, etiam sanctus Lucas testimonio locupletiore testatur, dicens, plurimos esse conatos'—Non conatus est Matthæus, non conatus est Marcus, non conatus est Johannes, non conatus est Lucas: sed divino spiritu ubertatem dictorum rerumque omnium ministrante, sine ullo molimine complêrunt. Expos. Ev. Luc. T. i. p. 1265, 1266. Sed etiam Evangelium unum est, et quatuor libros esse, negare non possumus. In Ps. xl. T. i. p. 883. B. In Unde etiam ii qui quatuor animalium formas, quæ in Apocalypsi revelantur, quatuor Evangelii libros intelligendos arbitrati sunt, hunc librum volunt vituli specie figurari.—Et congruit vitulo hic Evangelii liber, qui a sacerdotibus inchoavit. Plerique tamen putant, ipsum Dominum nostrum in quatuor Evangelii libris quatuor formis animalium figurari, quod idem homo, idem leo, idem vitulus, idem aquila comprobatur. Prolog. in Expos. Luc. n. 7, 8. p. 1264. "Est enim vere sapientia naturalis in libro Evangelistæ [an Evangelii?] secundum Joannem. Nemo enim, audeo dicere, tantâ sublimitate sapientiæ majestatem Dei vidit, et nobis proprio sermone reseravit. Transcendit nubes, transcendit virtutes cœlorum, transcendit angelos, et Verbum apud Deum vidit. Quis autem moralius secundum hominem singula persecutus, quam sanctus Matthæus, qui edidit nobis præcepta the beginning of St. John's gospel: and on that account seems to give him the preference above the other three evangelists; though he ascribes also great wisdom to each one of them. In another place he says, that the beginning of St. John's gospel confuted all heresies, particularly Arianism, Sabellianism, and Manichæism. b a 7. It is said, that Ambrose is the first Latin who wrote a commentary upon St. Luke's gospel: and it is supposed to have been written in the year 386. R. Simon has made remarks upon it. 8. The book of the Acts of the apostles is very often quoted by St. Ambrose, and not seldom “ by that title at length: and it is ascribed by him to St. Luke. f e 9. He supposes St. Luke to be "the brother," intended by St. Paul, 2 Cor. viii. 18, "whose praise is in the gospel, throughout all the churches." 10. This Italian bishop received fourteen epistles of the apostle Paul: concerning which I need not add any thing farther in particular, than that he has quoted the epistle to the Ephesians expressly with that inscription; and that he often quotes the epistle to the Hebrews, as Paul's, without hesitation. i h 11. He frequently quotes the first epistle of Peter, and the first epistle of John; and sometimes as if they were the only epistles of those apostles. Nevertheless, he has also quoted the second epistle of Peter. 1 m 12. In the Benedictine edition of St. Ambrose's works is put a reference to the 7th verse of John's second epistle: but the quotation, I think, better suits the words of 1 John iv. 3. 13. Mill for proving that Ambrose received the epistle of St. James, quotes a book, not generally allowed to be his. There is supposed to be a reference to James i. 14, in an acknowledged work. 14. He expressly quotes the epistle of Jude. 15. I suppose it cannot be doubted, that he received all the catholic epistles. 16. Ambrose very often quotes the book of the Revelation, and ascribes it to John the apostle and evangelist. 17. Upon the whole, we see, that this celebrated bishop of Milan, in the latter part of the fourth century, received all the books of the New Testament, which we receive, without any other. For there appears not in his works any particular regard to the writings of Barnabas, or Clement, or Ignatius, or to the Recognitions, or Constitutions. From whence we may reasonably vivendi ? Quid rationabilius illo admirabili copulato, quam quod sanctus Marcus in principio statim locandum putavit? &c. Ibid. p. 1262, 1263. a Omnes autem hæreses hoc capitulo brevi piscator noster exclusit. De Fide. 1. i. c. 8. p. 454. T. ii. b-quod apud Latinos ipsius tantum, et non alterius in Lucam commentarius fertur. Rufin. Invectiv. in Hieron. ap. Hieron. T. iv. p. 432. Hist. Crit. des Commentateurs du N. T. ch. 14. p. 206-209. Ut legimus in Actibus Apostolorum. In Ps. xl. n. 37. T. i. p. 882. e Et adversum Apostolos in Actibus eorum, quod seniores Israël convenerunt, Petrus sanctus, et Lucas Evangelista testantur. [Cap. iv. 1. & seqq.] In Ps. cxviii. n. 14. p. 1135. f Denique etiam a sancto apostolo Paulo testimonium meruit diligentiæ. Sic enim laudat Lucam: Cujus laus,' inquit, est in evangelio per omnes ecclesias.' Expos. Ev. Luc. 1. i. n. 11. p. 1269. E. s Sicut et Apostolus, scribens ad Ephesios, ait. De Sp. S. 1. i. c. 6. T. ii. p. 616. C. D. h Ad Hebræos scribens, Apostolus dicit. De Sp. S. 1. iii. c. 8. p. 674. F. Apostoli illud exemplum est: non est meum. [Hebr. i. 3.] De Fide 1. i. c. 13. T. ii. p. 460. A. i Unde præclare Petrus de Domino Jesu in epistolâ suâ posuit. [1 Pet. ii. 23.] In Ps. xxxvii. n. 45. T. i. p. 835. -quia caritas est Deus, ut dixit Joannes in epistolâ. In Ps. xxxviii. n. 10. p. 846. Alibi quoque Joannes in epistolâ suâ dicit. De Fide. 1. i. c. 8. T. ii. p. 454. E. Accipe tamen quid etiam scripserit Evangelista Joannes in epistola sua, dicens: [1 Jo. v. 20.] De Fide. 1. i. c. 17. p. 467. A. B. Et Petrus vult nos, ut legimus, divinæ consortes fieri naturæ. [2 Pet. i. 4.] De Fide. I. i. c. 19. T. ii p. 469. C. Vide eund. loc. iterum citat. De Fide l. v. c. 14. p. 583. A. et de Sp. S. 1. i. c. 6. p. 616. F. Etiam Petrus sanctus adseruit, dicens: Quapropter satagite, fratres, certam vestram vocationem et electionem facere.' &c. [2 Pet. i. 10, 11.] De Fide. 1. iii. c. 12. p. 514. A. Omnis, qui negat Jesum Christum in carne venisse, de de Deo non est. Expos. Ev. Luc. T. i. p. 1337. B. m Unde-Ambrosius Mediolani-Tract. de Mansionibus filiorum Israël, mansione 18 epistolam Jacobi, tamquam Apostoli, citavit. Mill. Prolegom. n. 206. Vid. Benedictin. Monitum. T. ii. in Append. p. 1, 2. • Vinculis enim peccatorum suorum unusquisque constringitur, sicut ipse legisti. In Ps. cxviii. T. i. p. 1071. B. Vid. Jac. i. 14. P-cui dictum est ab angelo Michaële in epistolâ Judæ : Imperet tibi Dominus.' [ver. 9.] Exp. Ev. Luc. T. i. p. 1393. D. Et ideo fortassis Joanni Evangelistæ cœlum apertum et albus equus est demonstratus. [Ap. xix. 12-16.] In Ps. xl.. p. 878. A. Quomodo igitur ascendamus ad cœlum, docet Evangelista,, qui dicit.[Apoc. xxi. 10.] De Virginitat. cap. 14. T. ii. p.234. D. conclude, that these just-mentioned writings were not esteemed of authority by himself, or other Christians at that time. IV. His respect for the sacred scriptures is manifest. Ambrose was called to the episcopate from a secular course of life. For which reason he begs of God, to give him application, and necessary care to understand the scriptures. He proves what he advances by texts of scripture, and does not otherwise expect to be regarded. And he supposeth it to have been the practice of Christians in ancient times, to form their belief by the holy scriptures. Ambrose was a great admirer of the Psalms, upon divers of which he wrote commentaries, particularly upon the 119th Psalm, which are generally well esteemed. e d V. Divisions of scripture found in him are such as these: prophets and apostles, Old and New Testament: the prophetical and evangelical scriptures: the law and the prophets, agreeing with the gospel: the gospel, the apostle, and the prophets. h VI. There are some other things in Ambrose, which may be reckoned worthy of notice. 1. He quotes Mark xvi. 15. Therefore he had in his copies the latter part of that chapter. k 2. Ambrose had in his copies the passage concerning the adulterous woman, which we now have in the 8th chapter of St. John's gospel. 3. He quotes 2 Tim. i. 14, after this manner: "That good thing, which was committed unto thee, keep by the Holy Ghost, which is given to us." m 4. He seems not to have had the heavenly witnesses, in his copies of the fifth chapter of St. John's first epistle. n 5. He speaks of various readings in the Latin copies of the New Testament: some of which likewise, he says, had been corrupted; and he appeals to the original Greek. • Sed tantummodo intentionem et diligentiam circa scripturas divinas opto adsequi. De Offic. Minist. 1. i. c. 1. T. i. p. 3. Sed nolo argumento credas, sancte Imperator, et nostræ disputationi. Scripturas interrogemus. Interrogemus Apostolos, interrogemus Prophetas, interrogemus Christum. De Fide. 1. i. c. 6. T. ii. p. 451. C. Satis, ut arbitror, libro superiore, sancte Imperator,Scripturarum lectionibus approbavimus. De Fide. 1. ii. Prolog. p. 471. B. Sic nempe nostri secundum Scripturas dixerunt patres. De Fide. 1. i. c. 18. p. 467. C. Etenim licet omnis Scriptura divina Dei gratiam spiret, præcipue tamen dulcis Psalmorum liber. In Ps. i. Præf. n. iv. T. i. p. 738. • Clamat Propheta sempiternum, clamat et Apostolus sempiternum. Plenum est Vetus Testamentum testimoniis Filii sempiterni, plenum est Novum. De Fide. 1. i. c. 8. T. ii. p. 454. C. In quo nobis Propheticæ Scripturæ et Evangelicæ suffragantur. Expos. Luc. 1. i. p. 1277. F. * Lex ex Prophetæ cum Evangelio congruentes. De Fide. 1. i. c. 13. p. 460. D. b Cum igitur in Evangelio, in Apostolo, in Prophetis gene rationem Christi legerimus. De Fide. I. i. c. 14. p. 462. D. i Audivimus enim legi, dicente Domino: Ite in orbem universum, et prædicate evangelium universæ creaturæ.' De Fide. 1. i. c. 14. p. 461. D. k Vid. ep. 25. et 26. T. ii. p. 892-894. Bonum depositum custodi per Spiritum Sanctum, qui datus est nobis. Exp. Ev. Luc. I. i. T. i. p. 1270. A. in Et ideo hi tres testes unum sunt, sicut Joannes dicit: Aqua, sanguis, et Spiritus.' Unum in mysterio, non in naturâ. Aqua igitur est testis sepulturæ, Sanguis testis est mortis, Spiritus testis est vitæ. De Sp. S. 1. i. T. ii. c. 6. p. 616. &c. Alibi quoque Evangelista: Per aquam,' inquit, et Spiritum venit Christus Jesus, non solum in aquâ, sed per aquam et sanguinem. Et Spiritus testimonium dicit, quoniam Spiritus est veritas: quia tres sunt testes, Spiritus, aqua, sanguis. Et hi tres unum sunt.' De Sp. S. 1. iii. c. x. al. xi. p. 678. D. n Quod si quis de Latinorum codicum varietate contendit, quorum aliquos perfidi falsaverunt, Græcos inspiciat codices, et advertat, quia ibi scriptum est : Οἱ Πνευματι Θες λατρευονίες. Quod interpretatur Latinus: Qui Spiritui Dei servimus.' De Sp. S. 1. ii. c. x. p. 642. D. Conf. Mill. et Wolff. ad Philip. iii. 3. CHAP. CVII. THE PRISCILLIANISTS. I. Jerom's chapter of Priscillian. II. III. Two chapters more of Jerom concerning Latronian and Tiberian, followers of Priscillian. IV. A chapter of Isidore of Seville concerning Idacius, one of Priscillian's accusers. V. The time of the rise of Priscillianism. VI. The history of Priscillian, and of his prosecution and execution at Treves, together with divers of his friends and followers, extracted from Sulpicius Severus. VII. An apology for Priscillian and his friends, in divers remarks upon that extract. VIII. The sentiments of the Priscillianists concerning the scriptures, and upon other points. IX. Charges of falsehood and lewdness brought against them by Jerom and Augustine considered. X. The like in pope Leo. XI. An article of Philaster in their favour. XII. The conclusion. a 1. SAYS Jerom, Priscillian bishop of Abila, who by means of the faction of Hydatius and Ithacius was put to death at Treves, by order of the usurper Maximus, wrote many small pieces, some of which have reached us. To this day he is accused by some, as having been of the Gnostic heresy, holding the same principles with Basilides and Marcion, mentioned by Irenæus. Others defend him, saying, that he did not hold the opinions imputed to him.' Jerom here says, that Priscillian had written many small pieces: and he seems to say that he had seen some of them. I do not recollect any thing of them to be now extant, except some passages of an epistle of his cited by Orosius in his Commonitorium, or Memoir, sent to Augus tine; and they appear not a little obscure. II. I must proceed to transcribe the two following chapters of Jerom's Catalogue, as nearly connected with the former, and because they will be of use to us hereafter. Latronian of Spain, a learned man, and for his poetical writings fit to be compared with the ancients, was also put to death at Treves, together with Priscillian, Felicissimus, Julian, and Euchrocia, leaders of the same faction. The monuments of his wit are still extant, written in divers kinds of metre.' Jerom therefore must have seen likewise some of the works of Latronian, as well as of Priscillian, though none of them have come down to us. III. Tiberian of Bætica, accused of the same heresy with Priscillian, wrote an apology for himself in a pompous and laboured style. Afterwards, when his friends had been put to ' death, weary of his exile, he changed his mind, and, to use the words of scripture, "the dog is returned to his own vomit again," he persuaded his daughter, though a virgin devoted to Christ, 6 to enter into the state of marriage.' The last sentence in that chapter is not clear; I find it differently translated. Du Pin:* After the death of his friends, overcome by the tiresomeness of a long exile, he married a young ⚫ woman consecrated to Christ.' Tillemont: At length, he was weary of his exile, and quitted the party which he had embraced: but falling into a new fault, (to shew that he was no longer a Priscillianus Abila episcopus, qui factione Hydatii et Ithacii Treviris a Maximo tyranno casus est, edidit multa opuscula, de quibus ad nos aliqua pervenerunt. Hic usque hodie a nonnullis Gnosticæ, id est Basilidis et Marcionis, de quibus Irenæus scripsit, hæreseos accusatur, defendentibus aliis, non eum ita sensisse, ut arguitur. De V. I. cap. 121. Latronianas, provincia Hispania, valde eruditus, et in metrico opere veteribus componendus, cæsus est et ipse Treviris, cum Priscilliano, Felicissimo, Juliano, Euchrociâ, ejusdem factionis auctoribus. Exstant ejus ingenii opera diversis metris edita. Ib. cap. 122. Tiberianus Bæticus scripsit pro suspicione, quâ cum Pris- cilliano accusabatur hæreseos, Apologeticum tumenti compositoque sermone. Postea, post suorum cædem, tædio victus exilii mutavit propositum, et juxta sanctam Scripturam, canis reversus ad vomitum suum, filiam, devotam Christo virginem, matrimonio copulavit. Ib. cap. 123. d Bib. des Aut. Ec. T. ii. p. 241. e Il se lassa enfin de son exil, et quitta le parti qu'il avoit embrassé. Mais tombant dans une nouvelle faute, (pour montrer qu'il n'étoit plus Priscillianiste) il maria sa fille, qui avoit consacré sa virginité à J. C. Les Priscillianistes. Art. ix. fin. T. viii. 3 s |