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5. Eustathius is placed by Jerom, in his letter to Magnus, among those Christian writers, who were remarkable for secular learning, as well as for their knowledge of the scriptures: but Socrates reckons him among those obscure persons, who had endeavoured to raise their own reputation by opposing Origen. Sozomen, however, commends him for his eloquence, as well as piety, and says, that his works were in his time well esteemed. Theodoret calls him the great Eustathius.

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6. I need not give a particular account of Eustathius's works: the inquisitive may find sufficient satisfaction in the writers before referred to. The fragments collected by Fabricius deserve to be read.

7. Eustathius's enmity to Arianism is well known: whether he was not a Sabellian is doubtful.

8. Eusebius of Cæsarea accused him of Sabellianism soon after the council of Nice. Socrates's expressions in his account of the sentence passed upon Eustathius by the synod at Antioch are remarkable: That he was deposed, as rather adhering to the doctrine of Sabellius, than of the council of Nice.' And he presently after owns, that George of Laodicea, in his history of Eusebius of Emesa, relates, that Eustathius was deposed, Cyrus of Beroa accusing him as a Sabellian. The fragments collected by Fabricius may be thought to countenance this supposition: and there are learned moderns who " think, that Eustathius of Antioch was of the same opinion with Marcellus of Ancyra, and that neither of them were orthodox.

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CHAP. LXXV.

ATHANASIUS, BISHOP OF ALEXANDRIA.

1. His history. II. Select passages. III. His testimony to the scriptures in his Festal Epistle. IV. In his other works: 1. To the Gospels. 2. The Acts. 3. Paul's Epistles. 4. Catholic Epistles. 5. The Revelation. V. Of the doctrine of the apostles, and the Shepherd of Hermas. VI. Various readings. VII. A Bible sent by Athanasius to the Emperor Constans. VIII. General titles and divisions, and respect for the scriptures. IX. The sum of his testimony. X. The Synopsis of sacred Scripture.

I. ATHANASI

THANASIUS succeeded Alexander in the see of Alexandria in the year 326, and died in the year 373, when he had been bishop 46 years complete.

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There is no need that I should write the history of Athanasius, or give a particular account of his works: the nature of my design allows me now to contract, since the life of Eusebius of Cæsarea; nor shall I transcribe Jerom's chapter from his Catalogue of Ecclesiastical Writers, because it is not very important. I have referred to divers learned moderns, who have bestowed laudable pains in writing at large the history of this celebrated bishop; and the reader may also consult the Testimonies or Elogies of ancient writers, prefixed to the Benedictine edition of his

* Καθαίρεσιν Ευσαθιον, ώς τα Σαβελλιο μαλλον φρονενία, η άπερ ή εν Νικαια συνοδος εδοΓμαλισεν. Socr. l. i. c. 24. in.

Pour Marcel, le fait passe à présent constant. Il fût Sabellien. A l'égard d'Eustathe, des savans le defendent, d'autres l'accusent. Pour moi, je ne croi pas qu'on puisse l'excuser. Beausobre Hist. de Manich. T. i. p. 543, not. (2.) Vid. ib. p. 542. et Worm. Histor. Sabellianismi, cap. 5. 19, 20.

i Vid. Pagi Ann. 326. n. 3. 372, n. 9, 10, 11. Basnag. Ann. 373. n. 9. Cav. H. L. Athanas. Vit. a Benedictin. adornat, Tillem. Mem. Ec. T. viii.

* De V. I. cap. 87.

works. As I do not there see the name of Epiphanius, I insert here his character of Athanasius; that he was the father of orthodoxy.

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II. Though I do not write the life of Athanasius, I may be allowed to transcribe some re

markable passages.

1. On account of the doctrine of the Trinity, he says, the heathen people of his time thought, that the Christians taught a plurality of Gods.

2. Athanasius's enmity to Arianism is well known: I formerly cited a passage where he speaks of it as the worst of all heresies. He elsewhere says, the devil was the father of it: nor will he by any means allow, that Arians can be rightfully called Christians.

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3. When he declaims against Arianism, as the worst and most hateful of all heresies, he makes this its peculiarity, that whilst other heretics endeavoured to support their opinions by sophistry, these men have invented a new way, and have endeavoured to carry their point by external, that is, civil authority, or the power of the magistrate. • Whenever any man differs 'from them, they have him before the governor, or the general: whom they cannot subdue by reason and argument, they take upon them to convince by whippings and imprisonments; 'which is enough to shew, that their principles are any thing rather than religion: for it is the property of religion not to compel, but to persuade. Our Lord himself does not use violence, but leaveth men to the freedom of their own choice. Speaking to all, he says:. "If any man ⚫ will come after me:" and to the disciples: "Will ye also go away ?" And on account of these violent methods in particular, he says, that this sect, or heresy, had put on the devil complete.

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4. Athanasius observes, that "Christian people never took their denomination from their own bishops, but from the Lord, in whom we believe. And though the blessed apostles are our masters, and have ministered to us the gospel of our Lord, we are not named from them. For from Christ we are, and are called Christians. But they who receive from others a new faith, are justly denominated from them, whose property they are.

III. I proceed to his testimony to the scriptures: and here I begin with transcribing at large the fragment, which we have, of what is called a Festal, or Paschal Epistle..

But since we have spoken of heretics as dead persons, and of ourselves as having the divine scriptures for salvation: and I fear, lest, as Paul wrote to the Corinthians, some few of the weaker sort should be seduced from their simplicity and purity by the cunning and crafti'ness of some men, and at length be induced to make use of other books called apocryphal, ' being deceived by the similitude of their names, resembling the true books: I therefore entreat you to bear with me, if I by writing remind you of things which you know already, as what 'may be of use for the church. And for the vindication of my attempt, I adopt the form of the evangelist Luke, who himself says: Forasmuch as some have taken in hand to set forth writings 'called apocryphal, and to join them with the divinely inspired scriptures of which we are fully assured, as they delivered them to the fathers, who were eye-witnesses and ministers of the word: it has seemed good to me also, with the advice of some true brethren, and having "learned it from the beginning, to set forth in order these canonical books, which have been

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delivered down to us, and believed to be divine scripture: that every one who has been 'deceived, may condemn those who have deceived him: and that he who remains uncorrupted may have the satisfaction to be reminded of what he is persuaded of. The books of the Old Testament, then, are all of them in number two and twenty for so many are the letters of the Hebrew alphabet said to be. The names and order of each one are thus: The first Genesis, the next Exodus, then Leviticus, after that the Numbers, and then Deuteronomy. After that is Joshua the son of Nun, and the Judges, and after that Ruth. And again, the next in order are the four books of the kingdoms: of these the first and second are reckoned one book; and in like manner the third and fourth are one book. After them, the first and second of the Remains [or Chronicles] are in like manner accounted one book. Then the first and second of Esdras, also reckoned one book. After them the book of the Psalms, then the Proverbs, Ecclesiastes, and the Song of Songs. Beside these there is Job, and at length the Prophets. The twelve are reckoned one book. Then Isaiah, and Jeremiah, and with him Baruch, the Lamentations, the Epistle. And after them Ezekiel and Daniel. Thus far of the books of the Old Testament. Nor do I think it too much pains to declare those of the New. They are these: The four gospels, according to Matthew, according to Mark, according to Luke, according to John. Then after them the Acts of the apostles, and the seven epistles of the apostles called catholic: Of James one, of Peter two,[of John three, and after them of Jude one. Beside these 'there are the fourteen epistles of the apostle Paul, the order of which is thus: The first to the Romans, then two to the Corinthians, after them that to the Galatians, the next to the Ephesians, then to the Philippians, to the Colossians, after them two to the Thessalonians, and the epistle to the Hebrews, then two to Timothy, to Titus one, the last to Philemon and again, 'the Revelation of John. These are fountains of salvation, that he who thirsts may be satisfied with the oracles contained in them in these alone the doctrine of religion is taught let no man add to them, or take any thing from them. Of these our Lord spake, when he put the Sadducees to shame, saying: "Ye do err, not knowing the scriptures." And he exhorted the Jews:"Search the scriptures: for these are they which testify of me." However, for the sake of greater accuracy, I add as follows: that there are other books beside these, without: ⚫ not canonical indeed, but ordained by the fathers to be read to [or by those who are newly come over to us, and are desirous to be instructed in the doctrine of religion. The Wisdom of Solomon, the Wisdom of Sirach, and Esther, Judith, Tobias: the Doctrine of the Apostles, as it is called, and the Shepherd. So that my beloved, those being canonical, and these read, there is no mention of apocryphal books: but they are the invention of heretics, who wrote them after their own pleasure: assigning to them, and adding to them, times; that producing them as ancient writings, they may take occasion to deceive the simple.'

b

Upon this enumeration, or catalogue of the books of the holy scripture, we may make a few remarks: and many are not necessary.

1. Here is mention made of these sorts of books only: canonical,' such as are read' or allowed to be read, and apocryphal:' by which last the writer of this epistle means books of heretics, to which they affixed a high value. Athanasius here takes no notice of contradicted' books, so distinctly spoken of by Eusebius of Cæsarea.

2. The reader sees what books of the Old Testament are reckoned by this writer canonical: and how many others besides are mentioned by him, as out of the canon,' yet allowed to be read. And I would add here, with regard to the other works of Athanasius in general, that there the Wisdom of Solomon is often quoted, Sirach, or Ecclesiasticus, but seldom; and the books of Maccabees scarce at all; which last, as we see, are also quite omitted in this catalogue.

3. This may suffice for that part of the catalogue. Upon the latter part, concerning the scriptures of the New Testament, I think it incumbent on me to be more particular: and therefore I proceed as follows.

* Μετα ταύτα, Πράξεις Αποςόλων, και Επίτολαι καθολικαι καλυμέναι των αποσόλων ἑπία. Ib. C.

» Προς τείοις Παυλο απο ολα εισιν επιςολαι δεκατεσσαρες. -Ib. D.

- Ταυτα πηξει το σωτήρια, ώσε τον διψωνία των εν τείοις εμφορείσθαι λόγιων. Εν τείοις μόνοις το της ευσέβειας διδασκαλείον ευαγίελιζεται. Μηδεις τέλοις επιβαλλείο.κ. λ. Ib. D. 4 Matt. xxii. 29. • John v. 39.

1 Ως ὅτι εςι και ἕτερα βιβλια τείων εξωθεν 8 κανονιζόμενα μεν, τείυπωμενα δε παρα των πατέρων, αναδίνωσκεσθαι τους άρτι προσερχομενοις. p. 963. Α.

g κακείνων κανονιζομένων, και τελων αναπινωσκομένων.

ibid.

h

χαριζόμενων δε και προσιθενίων αυτοις χρονος ν', ὡς παλαια προφεροντες, προφασιν εχωσιν απαίαν εκ τελος της ακέραιος. Ib. Β.

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IV. The Festal Epistle, just transcribed, is generally allowed to be genuine but as some may not reckon it to be certainly so, and as such catalogues are liable to alterations, and possibly some things may have been inserted by later transcribers, to make it more agreeable to the sentiments of their own times; it will be best, for fuller satisfaction, to observe the quotations of scripture in other works of Athanasius.

1. The four gospels, as we have sufficiently seen, were always received by all catholic Christians in general: it is, therefore, quite needless to refer to any of the numerous quotations of them in the works of this writer.

b

We may however observe, that he gives likewise the same title to all the apostles in general, calling them our Saviour's divines.'

2. The Acts of the apostles too were generally received: nevertheless I shall refer to one or two of the many passages of Athanasius, where this book is largely quoted by him.

Let them hear the great and blessed appostles in the Acts.' After which he quotes some of the discourses of Peter and Paul there recorded. He quotes this book as written by St. Luke. Again, according to the divine Acts of the apostles.

3. The Festal Epistle expressly mentions fourteen epistles of Paul. Thirteen were universally received. The epistle to the Hebrews is often quoted by Athanasius as the apostle Paul's. 4. We proceed to the catholic epistles.

(1.) The epistle of James is quoted, as written by an apostle, as written by James. (2.) The first epistle of Peter is frequently quoted.

(3.) Words of the second epistle of' Peter are several times quoted: and sometimes expressly as " Peter's.

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(4.) The first epistle of John is oftentimes quoted, and sometimes very distinctly.

(5.) The second epistle of John is quoted very distinctly. I have no particular reference to the third epistle.

(6.) Athanasius has twice the words of Jude, ver. 6.

5. The book of the Revelation is several times, and largely, quoted by Athanasius. 6. Upon the whole, then, we perceive, from the other genuine and unquestioned writings of Athanasius, as well as from the Festal Epistle, that this famous bishop of Alexandria, in the fourth century, received the same books in the New Testament as canonical which we do..

V. Besides these books the Festal Epistle mentions two others, the Doctrine of the Apostles,' and the Shepherd of Hermas: and they are both so mentioned, as to shew plainly, that they were not a part of the rule of faith, or books by which doctrines may be proved. They are said to be without,' and not canonical;' that is, out of the canon.

1. Of the former I have already spoken sufficiently, and shall add nothing farther.

2. Of the Shepherd of Hermas too we have distinctly observed the value set upon it by

Epistola Festalis, initio mutila, ut cuique palam est, ex numero esse videtur epistolarum Athanasio Festalium ab Hieronymo memoratarum lib. de Scriptoribus Ecclesiasticis, in quâ tamen nonnulla forte occurrat adversa suspicio.Verum, nostro quidem judicio, nihil est, ut eâ de causâ hæreamus. Benedictin. Monitum. T. i. p. 958.

• ἡ φησι και ὁ θεολογος ανηρ Εν αρχή ην ο λογος. Gent. n. 42. T. i.,p. 41. C. D.

Cont.

• Ταύτα δε και παρα των αυτε το σωτηρος θεολοίων ανδρων πιςεσθαι τις δυναται εντυγχάνων τοις εκείνων γραμμασιν. De Incarn. n. 10. p. 55. D.

4 Ακονίες και των μεγαλων και μακαρίων αποσόλων εν ταις Пpaεσ. x. λ. De Sent. Dionys. n. 7. p. 247. D. • Πανία μεν όσα ὁ κυριος ἡμων - ὡς εἴραψεν ὁ Λεκας, πεποίηκε τε και εδίδαξεν. Εp. Encyl. n. 1. p. 270. Β.

καλα τας θείας των Αποςόλων Πράξεις. Ad Amun. n. i. p. 959. C.

- Ο μεν γαρ μακαριος Παύλος εν τη προς Εβραιος φησι. De Decret. Nic. Syn. n. 18. p. 223. E. Et passim.

- Και ποιητής, ὁ αποςολος φησι νομα. De Sent. Dionys. n. 20. p. 257. E. Vid. Jac. iv. 11.

. 1 Ουκ ένι δε παρα τῷ θεῷ, ὡς εἶπεν ὁ Ιακωβος, παραλλαίη, nponys amooniaoua. Ep. 1. ad Serap. n. 26. p. 674. D. Vid. Jac. i. 17.

VOL. II.

* Και Πείρος εγραψε Κομιζόμενοι το τέλος της πίσεως. [1 Pet. i. 9.] Epist. i. ad. Serap. p. 653. E.

Vid. Hist. Arian. ad Monach. n. 29. p. 360. D. E. Vid. & Ep. ad Amun. p. 960. A.

1 Ο ελεξεν ὁ Πείρος, ἵνα γενησθε θείας κοινωνοι φύσεως. Οr. i. contr. Arian. n. 16. p. 420. E. 2. Pet. i. 4. Conf. Ep. i. ad Serap. n. 23. p. 672. C. & ad Adelph. n. 4. p. 914. A.

η — Δηλοι ὁ Ιωάννης, εν τη πρώτη επισολη λείων είως. Ὁ ην απ' apxns. Or. iv. contr. Arian. n. 26. p. 637. C. D. w's e√payer & μanapios Iwavvys. x. λ. Adv. Arian. Orat. 1. jn. p. 405. A.

• Και μηδε καν χαιρειν τοις τοιυίοις λεγειν, ίνα μη ποτε και ταις αμαρτίαις αυτων κοινωνοι γενώμεθα, ώς παρηγ[ειλεν ὁ pagnapios Iwarrys. Ep. Enc. ad Ep. Æg. n. 6. p. 400. C. P Ep. 1. ad Serap. n. 26. p. 675. A. Ep. 2. ad Serap. n. 3. p. 685. A.

9 Και εν τη Αποκαλυψει. κ. λ. Οr. i. contr. Arian. n. 11. p. 415. D. Vid. & Orat. ii. contr. Ar. n. 23. p. 491. B. C. & Or. iv. contr. Ar. n. 28. p. 639. & Ep. ii. ad Serap. n. 2. p. 684.

See p. 259.-261.
$ See
p. 259.

3 F

former writers: all that remains is to consider, what notice Athanasius takes of this book in his other works.

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3. In one place it is quoted as a very useful book. He quotes it again in another place, which I refer to in the margin. In another place he quotes a passage of it, which he supposeth the Eusebians had an eye to. Once more, he quotes it upon account of an argument of the Arians from the same passage before referred to. But it is written in the Shepherd (since they allege that book too, though it is not in the canon:) First of all, believe, that there is one God.' Having answered their argument, he adds: And why do they blame those who think rightly, for using unscriptural phrases, when they make use of unscriptural phrases to support impiety?'

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4. Nothing can be plainer, than that the Shepherd of Hermas was not a book of authority with Athanasius.

VI. I shall take notice of but very few various readings in the works of this writer.

1. The Benedictines in their edition put our author's citation of Acts xx. 98. according to the common reading, "Feed the church of God." But they acknowledge in a marginal note, that some manuscripts have Lord, others Christ.

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2. Athanasius has a very uncommon reading at Rev. xxii. 14, which I place at the bottom of the page, with a1 remark.

VII. About the year* 340, Athanasius sent a copy of the Bible to the emperor Constans. He speaks of it in a letter to Constantius, whom he assures, that he had written to his brother but once before, and then again upon occasion of sending to him the books, or volumes of the 'divine scriptures, which by his order he had prepared for him.'

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Learned men have been divided about the meaning of the original phrase; but Montfauçon, I think, has clearly shewn, that thereby we are to understand the scriptures in several volumes. As a confirmation of this sense, I transcribe" a part of his argument at the bottom of the page. Mill concurs with that learned Benedictine.

VIII. The Festal Epistle represents distinctly the several parts of scripture, and the great respect shewn them by the author. Nevertheless, some forms of quotations, and evidences of like respect, may be also taken from the other works of Athanasius.

1. In the Festal Epistle are expressions of the highest regard for those books, which were canonical, or the rule of faith; whether of the Old or the New Testament. They are divine scriptures, oracles, fountains of salvation; in them alone the doctrine of religion is taught with absolute certainty, without any danger of being deceived and misled.

2. Quoting Paul, he calls him, the blessed Paul, a man bearing or carrying Christ; and the holy servant of Christ.

3. The sacred and divinely inspired scriptures are sufficient to shew us the truth.

- Δια δε της ωφελιμωτατης βιβλε το Ποιμενος. De Incarn. n. 3. p. 49. D.

b De Decret. Nic. Syn. n. 4. p. 411. D.

Ελοβίζοντο δε και το εν τῳ Ποιμενι γραφεν. Ad. Afr. n. 5. p. 895. B.

4 Εν δε τῷ Ποιμενι γεΓραπται· επειδη και τείς, και οι μη ον εκ Te navovos, popapaol. De Decret. Nic. Syn. n. 18. p. 223. F. • Διατι τοίνυν αΓραφες αυτοι λεξεις προς ασέβειαν εφευρονίες, αιτιώνται τες αγραφοις λέξεσιν ευσεβενίας ; Ib. p. 224. Α. Β. Vid. Ep. i. ad Serap. n. 6. p. 653. D.

Reg. i. xuple. At seguer. & Felckm. Xp158,

Η Μακαριοι οἱ πλαυνονίες τας σολας αυίων. κ. λ. Or. iv. contr. Arian. n. 28. p. 639. C.

i Upon that peculiar reading my excellent friend Dr. Benson has given me this observation: He is ready to think, that wλuvovles was either written by way of contraction, or 'blindly, so as scarce to be read at all: and that some bold ⚫ or blundering transcriber changed it into wλaluvoles. Thus the reading will agree with that ancient reading, mentioned by Mill, and supported by MSS. Versions and Fathers.' k Vid. Benedictin. Vit. S. Athan. p. 33.

1 Και ὅτε πυκλια των θείων γραφων κελευσαντος αυτ8 μοι κατα σκεύασαι, ταυλα ποιησας απέσειλα. Ad Imp. Constant. Apol. n. 4. p. 297. D. E.

m πυκλια quippe illa των θεων γραφων nihil esse aliud arbitramur, quam ipsam sacram scripturam, quæ ad faciliorem legentis usum, in plura volumina compingeretur: Tuxlia quippe significant volumina. Monitum in Synops. Scripturæ ap. Ath. T. ii. p. 124.

n Est itaque unlov liber compactus, sive volumen.-Innumera proferre licet similia loca, queis palam fiat wuxilia των θείων γραφων nihil aliud esse, quam libros scripturarum sacrarum plura in volumina compactos, non vero synopsim sacra scripturæ: quemadmodum πυκλιον Απολλινάριο est liber Apollinarii, & πυκλιον Ωριξενες φιλοκαλιας est liber Philocaliz Origenis. Animadv. xv. in Vit. & Athan. ap. Coll. Nov. Patr. p. 38, 39.

osive Biblia integra, pluribus in lectoris commodum voluminibus compacta. Mill. Proleg. Script. n. 745.

P

εις ὧν ὁ χρισοφόρος ανης ὁ μακαριος Παύλος. Contr. Gent. n. 5. p. 5. F. -λείονος το χρισοφορο ανδρός. De Incarn. n. 10. p. Ο ίδιος το Χριςε διάκονος Παυλος. Contr. Gent. n. 26. p. 25. A.

56. A.

4 Αυτάρκεις μεν γαρ εισιν αἱ αξιας και θεοπνεύσαι γραφαι προς την της αληθειας απαγίελιαν. Contr. Gent. n. 1. Τ. i. p. I.

B.