XX. It may not be amiss to take some of Chrysostom's passages concerning free-will.

a

1. He says: All might be like Peter and Paul in virtue, though not in miracles.

2. We are good, or bad, not by nature, but by our own purpose.

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3. In another place he says, that no man is good or bad by nature.

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4. The temptations of Satan can impose no necessity upon us to do evil. We are masters of our own purposes; whether his temptations shall prevail or not.

5. Speaking of Judas, he says: Christ gave him many admonitions and warnings; but he slighted them; and God did not use violence to draw him. As he has put in our power the choice of good or evil, and will have us to be good freely; therefore, if we will not he does not force us: for to be good by necessity is not to be good."

f

6. Afterwards, observing upon the different conduct of Judas and the other disciples, he says: He and they saw the same miracles; they had the same instructions and the same 'power. Whence then the difference? It came from the purpose of the mind; that is every where the cause of all good and of all bad actions.'

7. If it be asked: Could not Christ have drawn a disciple? I answer: He could. But he 'would not make him good by necessity, nor draw him by force to himself.'

h

8. In another place he says, that Judas might have repented and been forgiven, if he had not hastily made away with himself through the excess of his grief. This he thinks to be manifest from the mercy shewn to many of those who had crucified Christ.

9. He argues at large, that Paul was not converted by force; but freely, and of his own purpose, according to the call of God.

10. If we will but be thoughtful and watchful, we may more easily cure the diseases of the mind than of the body.'

11. He speaks very strongly to the like purpose, in another place; and I shall refer to divers mothers.

13. I refer to his remarks upon John, i. 38, as also upon Rom. ix. 21, which I may not stay to transcribe, though they are very observable.

14. And that you may perceive the call of God does not necessitate; consider how many ⚫ of those who are called perish: whence it is evident, that our salvation, or damnation, depends · upon our own purpose.'

r

15. And yet, in one place he says: Without the Divine assistance, we are not able to ' resist the smallest temptation.' And again, That we can do no good thing, without assist'ance from above."

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16. Discoursing on the title of the book of the Acts, he says: Luke did not call it the history of the miracles of the apostles, but of their Acts, which is better: for miracles are a divine gift; acts, the fruit of human industry. However, he afterwards says, that miracles are solely from heaven; acts, from both our care and divine grace.

XXI. I shall conclude, with a few observations upon a variety of subjects.

u

1. If God had been swift to punish, the church had not had Paul......The long-suffering of

• God made him, of a persecutor, a preacher of the gospel; as it did, in another instance, of a 'publican an evangelist.'

2. The Jews, our enemies, keep the scriptures for us; or are our librarians:' a thought very frequent in Augustine, as we have seen. So likewise argues Chrysostom; who proceeds: The testimony of an enemy, says he, is always reckoned of great force. The prophecies of

m Vid. in Gen. Hom. 54. T. iv. p. 522. A. in Es. cap. 1.

T. vi. p. 12. A. In Jerem. cap. x. 23. T. vi. p. 159... 165." De Pentec. Hom. 1. T. i. p. 467. E.

• In Jo. Hom. 18. al. 17. T. viii. p. 107. D.

P In Rom. Hom. 14. T. ix. p. 615.—A....... E.
In Jo. Hom. 47. al. 46. T. viii. p. 281. C.

' De Paralyt. T. iii. p. 35. C.

s In Gen. H. 25. T. iv.

p. 241. D.

In Inscript. Act. Hom. 2. T. iii. p. 63. D.

" De Pœnit. Hom. 7. T. ii. p. 328. B. Conf. de Cruce et Latron. Hom. 1. ib. p. 109. A. B.

* In Ps. xliv. T. 5. p. 160. C.

the Old Testament, of which we make so good use, are derived to us from those who crucified the Lord Jesus. No man, therefore, can say, that the books of the Old Testament have been forged by us.' And, as he says, in another place: If they had understood the prophecies ' recorded in their scriptures, and could have apprehended the advantage we have from them, they might have been tempted to destroy them.'

3. In Chrysostom's time there were many who went into Arabia to see Job's dunghill. All will readily suppose that Chrysostom was wiser than to go thither himself. And some may apt to think that he might have shewn his dislike of such superstition: but that is more than can be expected from an orator.

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4. There were pick-pockets at Antioch, who used to make advantage of Chrysostom's crowded auditories; for which reason he adviseth his hearers not to bring much money to church

with them.

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5. He says, that Nero put Paul to death, because he had converted a beloved concubine of the emperor: which story I do not think to be well attested. He also informs us, that it was said, that Paul saluted the butler, or cup-bearer, and a concubine of Nero. He supposeth, in another place, that his converting Nero's cup-bearer was the immediate occasion of his death; he likewise speaks of Nero's being offended, because the apostle found favour with one of the emperor's friends.

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6. The worst of men, he says, are to be relieved when in distress.

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СНАР. СХІХ.

SEVERIAN, BISHOP OF GABALA, IN SYRIA.

SEVERIAN, bishop of Gabala, in Syria, once friend, afterwards rival and enemy of St. Chrysostom, flourished about the year 401: for a particular account of him and his works, I refer to * others. Divers homilies have been ascribed to him, which are not certainly known to be his. I shall quote, or refer to such works only, the genuineness of which is generally, or universally acknowledged.

2. Severian was a popular preacher. When Chrysostom had occasion to be absent from Constantinople, he preached in his stead, and with good acceptance: nevertheless, when 1 he spake Greek, there appeared, to nice ears, somewhat Syrian in his pronunciation.

3. Severian is not only mentioned by the Greek ecclesiastical historians; but " Gennadius, likewise, has given him a place in his book of Illustrious Men.

4. He was reckoned by his contemporaries well skilled in the sacred scriptures; and his remaining works are full of citations of the scriptures, and marks of the highest respect for

them.

5. At the beginning of the first homily upon Genesis, or, the Creation of the World, he says,

. Our salvation is the design of every book of sacred scripture; for our good every thing is

a In Es. cap. 2. T. 6. p. 20. A.

Ad Pop. Antioch. Hom. 5. T. ii. p. 59. A.

e Contr. Anom. Hom. 4. T. i. p. 479.

d Adv. Oppugnat. Vit. Mon. 1. i. T. 1. p. 48. D. E.

e

Λεγεται Νέρωνος και οινοχοον και παλλακίδα ασπασαι.

In Act. Ap. Hom. 46. T. ix. p. 349. D.

Παρεσε ήδη τω Νέρωνι, και διέφυγεν επίδη και τον οινοχρον αυτο κατηχησε, τοτε αυτον απελεμεν. In 2 Tim. Hom. 10. Τ. xi. p. 722. B.

8 Προσέκρωσε γαρ τοτε τω Νέρωνι, τινα των ανακειμένων aulw OIXEWσaμevos. In 2 Tim. Hom. 3. ib. 673. C.

De Laz. Hom. 2. T. i. p. 734. C.

i Cav. H. L. T. i. p. 375.

* Cav. Fabr. Bib. Gr. T. ix. p. 267...269. Du Pin, T.

iii. Tillem. T. xi. S. Chrysostome, Art. 62, 63, et notes 54.
... 56. Conf. Socr. 1. 6. c. 11. et 24. Soz. 1. 8. c. 10. 18.
1 ... αλλα και Ἑλληνισι φθεγγομενος, Σύρος ην την φωνήν.
Socr. 1. 6. c. xi. in... την Σύρων δασυληία... επι της γλωτίης
EÇEÇEV. Soz. 8. c. 10. in.

Severianus, Gabalensis ecclesiæ episcopus, in divinis scripturis eruditus, et in homiliis declamator admirabilis fuit. Unde et frequenter ab episcopo Joanne et Imperatore Arcadio ad faciendum sermonem Constantinopolim vocabatur, &c. Genn. de V. 1. cap. 21.

n Soz. ib. p. 770. A.

De Mundi Creat. Hom. i. ap. Chr. T. vi. p. 436. A. ed. Bened.

'written, the end of the law of Moses, of the preaching of the prophets and of the apostles, is, 'that we may obtain true piety, and be saved."

6. He often quotes the four gospels, the Acts of the apostles, and Paul's epistles, particularly that to the Hebrews.

a

b

7. In the forecited homily or oration, he says, Both the Testaments have a great agreement, as proceeding from the same father. In the Old Testament the law precedes, then follow the prophets; in the New, the gospel precedes, and then follow the apostles.' Presently afterwards he says, In the New Testament, are twelve apostles, and four evangelists.'

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8. In an oration concerning Seals, Severian expresseth himself in this manner: Let here⚫tics often observe that saying, "In the beginning was the word." Indeed, the three evangelists, Matthew, Mark, and Luke, when they began their preaching, did not immediately say 'what became Christ's dignity, but what was suitable to their hearers' capacity. Matthew, at the beginning of the gospels, says, "The book of the generation of Jesus Christ, the son of David, the son of Abraham." Why does he not say, "the son of God?" Why does he, with such low expressions conceal his dignity?' Having answered those queries, he also observes the beginnings of the gospels of St. Mark and St. Luke, and adds: All three, therefore, attended to his dispensation in the flesh; and, by his miracles, gradually instilled his dignity.' He afterwards compares John to thunder, and says, he is terrible to heretics; whilst the other three evangelists only lightned. He likewise says, until John wrote, the best defence of the right faith, and the best weapons against heretics were wanting.

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9. In the remaining works of Severian there is little notice taken of the catholic epistles, none at all of the Revelation. It is likely that this last was not received by him, and that he received three only of the catholic epistles. Cosmas says, 'Severian, bishop of Gabala, in his book against the Jews, rejects them; forasmuch as the most say, they were not written by apostles, but by some others, who were barely presbyters.' Cosmas's expressions are ambiguous: he may seem to speak of all the catholic epistles; but it is likely, that he ought to be understood of some of them only.

i

10. Moreover, in the homily upon the brazen serpent, generally allowed to be Severian's, are the words of 1 Pet. ii. 22; they are quoted as Paul's; but I take that to be the fault of the copyist. Peter having been written in a contracted manner, some ignorant and hasty scribe read Paul, and put his name in his transcribed copy. So the place is: As also Isaiah agrees with the blessed Paul, [Peter] who says; "Who did no sin, neither was guile found in his • mouth." And, in his discourse on Seals, the beginning of the first epistle of John is expressly cited as John's: and it may be reasonably supposed, that he likewise received the epistle of James.

11. Upon the whole, Severian received the four gospels, the Acts of the apostles, fourteen epistles of the apostle Paul, and three of the catholic epistles: and, for the scriptures of the Old and New Testament, he had the highest regard.

δόξης επιτείχισμα εδεπω τῳ κηρυγματι της ευσεβειας εγηγερία. Ib. p. 412. D. E.

η Ομοιως και Σευηριανος, ὁ Γαβαλων, εις τον καία Ιεδαίων λογον αυίας απεκήρυξεν 8 γαρ αποσόλων φασιν αυτας οἱ πλείες, ἀλλ ̓ ἕλερων τινων πρεσβυτερων αφελετέρων. Cosm. Top. Chr. 1. 7. p. 292. c. Ap. Montf. Nov. Coll. PP. Τ. ii.

· Καθως και ὁ μακαριος Ησαΐας συνῳδα τῳ μακαριῳ Παύλῳ.

x. λ. De Serp. Hom. ap. Chr. T. vi. p. 515. A.
* De Sigillis, ap. Chr. T. xii. p. 414. C.

CHAP. CXX.

SULPICIUS SEVERUS.

1. His time and works. II. His character, and the character of his writings. III. His testimony to the scriptures. IV. Select passages.

I. SULPICIUS SEVERUS,' of Aquitain, in Gaul, author of a sacred history, in two books; and of the life of Martin, bishop of Tours; and some other works; is placed, by Cave, at the year 401, about which time he finished the abovementioned history; which is a summary account of the affairs of the Jews, and of the church, from the beginning of the world to the consulship of Stilicho and Aurelian, or the year of Christ 400. We are assured, by Gennadius, that he was a presbyter: he is supposed to have died about the year 420.

b

I shall place, in the margin, a large part of Gennadius's chapter, containing an enumeration of his works who also says, that Sulpicius, in his old age, embraced Pelagianism; but being convinced of his error, he shewed his repentance by perpetual silence afterwards; that is, as some suppose, by writing no more books.

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d

g

II. Sulpicius embraced some of the notions of the Millenarians, as was of old observed by Jerom, and still appears in his works, in part. He gives a common, but wrong interpretation of Gen. vi. 1.... 4, by sons of God' understanding angels; an interpretation that may be found in many of the ancients. His account of Martin of Tours are reckoned, by some, a remarkable instance of credulity. Du Pin says, he was very credulous in point of miracles; but Tillemont believes every word; though the accounts which Sulpicius gave of Martin were not believed by all in his own time.

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k

h

I add but one thing more in the way of character of Sulpicius: his style is neat and elegant; but his sacred history, after the period of the evangelical writings, is too short, and even defective: he has not one word of the reign of the emperor Julian; and if it should be said, that his design was sacred, not civil history, that would not amount to a good defence; since it is. well known, that the church was not unconcerned in the transactions of that reign. III. His testimony to the books of the New Testament will lie in a small compass..

Severus presbyter, cognomento Sulpicius, Aquitaniæ provinciæ, vir genere et literis nobilis, et paupertatis atque humilitatis amore conspicuus, clarus etiam sanctorum virorum, Martini Turonensis episcopi, et Paulini Nolensis notitiâ, scripsit non contemnenda opuscula. Nam epistolas ad amorem Dei et contemtum mundi hortatorias scripsit sorori multas, quæ notæ sunt. Scripsit et ad Paulinum prædictum duas, et ad alios alias.... Composuit et Chronica. Scripsit et ad multorum profectum Vitam B. Martini Monachi et Episcopi, signis et prodigiis ac virtutibus illustris viri. Et collationem Postumiani et Galli, se mediante et judice, de conversatione monachorum orientalium et ipsius Martini habitam, in dialogi speciem, tribus incisionibus comprehendit.... Hic in senectute suâ a Pelagianis deceptus, et agnoscens loquacitatis culpam, silentium usque ad mortem tenuit, ut peccatum, quod loquendo contraxerat, tacendo pœnitens emendaret. Gennad. de Vir. Ill. cap. 19.

C

Neque enim juxta Judaïcas fabulas gemmatam et auream de cœlo expectamus Jerusalem...quod ut multi nostrorum ...et nuper Severus noster in dialogo, cui Gallo nomen imposuit. Hieron. in Ezech. cap. 36. T. iii. p. 952.

d Unde creditur, etiamsi se gladio ipse transfixerit [Nero],

curato vulnere ejus servatus; secundum illud, quod de eo scriptum est: Et plaga mortis ejus curata est.' [Apoc. xiii. 3.] Sub seculi fine mittendus, ut mysterium iniquitatis exerceat. Hist. Sacr. 1. 2. cap. 29. al. 42. Conf. ejusd. Dialog. ii.. cap. 14. al. 16.

See Tillem. Mem. T. xii. S. Sulpice Severe. Art. 8. f Quâ tempestate cum jam humanum genus abundaret,. angeli, quibus cœlum sedes erat, speciosarum formâ virginum capti, illicitas cupiditates adpetierunt; ac naturæ suæ originisque degeneres, relictis superioribus, quorum incolæ erant, matrimoniis se mortalibus miscuerunt.... Ex quorum coitu gigantes editi esse dicuntur, cum diversæ inter se naturæ permixtio monstra gigneret. Hist. Sacr. 1. 1. c. 2. al. 3.

8 Vetus opinio Judæorum ; quam et plurimi veterum Christianorum, et doctorum ecclesiæ amplexi fuerunt. Joh. Vorst. in Severi loc.

h Ubi supra, p. 145. b.

i Ce dessein paroît aussi facile que favorable, puisq' il n' y a qu'à suivre les pas d'un excellent historien, et à mettre fidèlement en François ce qu' il a parfaitement bien écrit en Latin. St. Martin de Tours, Art. i. T. x.

Hæc plerisque in eodem monasterio constitutis incredibilia videbantur. Nedum ego confidam omnes, qui hæc audient, credituros.... Quamquam minime mirum, si in operibus Martini infirmitas humana dubitaverit; cum multos hodieque videamus, nec evangeliis quidem credidisse. Dialog. 2. cap. 13.

1. Having related the affairs of former times to the coming of Christ, he declines to write particularly what is recorded in the gospels, and in the Acts of the apostles, written by Luke; which book, he says, contains an history of the apostles to the time of Paul's coming to Rome, in the reign of Nero.

2. He says, that John, the apostle and evangelist, was banished by Domitian into the isle Patmos; where he had visions, and where he wrote the book of the Revelation, which is either foolishly or wickedly rejected by many. by many. The Revelation is expressly quoted again, as the apostle John's, in an epistle supposed to be his; and is referred to, or quoted by him, in other places.

3. In the same epistle is quoted the epistle of James.

4. I forbear to take notice of quotations of other books of the New Testament, as altogether needless.

5. His general divisions of the books of scripture are such as these: the law, the prophets, the gospels, and apostles; the law and the apostles; the Old and New Testament.' IV. I shall now select a few remarkable passages:

1. Eternal life,' he says, is not to be obtained but by obedience to all God's commandments; for the scripture says, "If thou wilt enter into life keep the commandments: " [Mat. xix. 17.] therefore, as he adds, virginity alone will not avail.'

2. Sulpicius has a general and summary account of the heathen persecutions; of which some farther notice may be taken by us hereafter.

3. He supposeth, that Simon Magus was overcome by the united prayers of Peter and Paul, after the arrival of Paul at Rome; when he had been sent thither, by order of Festus. 4. He supposeth Peter and Paul to have had the honour of martyrdom in the general persecution of Nero, which had been ordered by the edicts of that emperor; consequently, in the year of Christ, 64 or 65, when Peter was crucified, and Paul beheaded.

5. Sulpicius, in his Sacred History, complains very much of the covetousness of the Christian clergy in this time: and, in another part of the same work, he speaks of the contentions which