The Works of Nathaniel Lardner

but because, by those who are imperfect, pardon may be obtained: for those "who have tasted of the heavenly gift," (Hebr. vi. 4.) and have been made perfect, there remains no 'excuse, or any means of escape.'

From that expression, tasting the heavenly gift,' I would infer that our author received the epistle to the Hebrews. This may be further argued from what precedes in Athanasius: for, proceeding to the testimonies of Origen and Theognostus concerning the subject he was upon, he thus expresseth himself: They both write of this matter, saying that this is the blasphemy against the Holy Ghost; when they who have been favoured with the gift of the Holy Ghost in baptism return to sin: therefore, say they, such receive no remission, according to what Paul also says in the epistle to the Hebrews: "For it is impossible for those who were once • enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, • and have tasted the good word of God, and the powers of the world to come, if they fall away, to renew them again unto repentance: " ch. vi. 4, 5, 6. This they both say.' Then he alleges their passages in order.

And this recompense then we have of the labour of our inquiry into the life and writings of Theognostus; that we have found another learned Alexandrian, of the third century, who received the epistle to the Hebrews.

CHAP. LIII.

THEONAS, BISHOP OF ALEXANDRIA.

I. His history. II. An epistle ascribed to him. III. His testimony to the books of the New Testament.

I. THEONAS, as * Jerom says in his Chronicle, was the fifteenth bishop of Alexandria. He held that see, as we are informed by Eusebius, nineteen years; who in the same place speaks of Pierius and Achillas, as flourishing among the presbyters in that episcopate, and observes the succession of the bishops of Alexandria about that time: after Dionysius was Maximus; then Theonas, about the year of Christ 282, who was succeeded by Peter, of whom we shall write hereafter.

II. There is extant a letter from Theonas to Lucian, chief chamberlain to the emperor, which emperor was not a Christian. But learned men are not fully satisfied who this Theonas is: the editor makes a scruple of ascribing it to the bishop of Alexandria; though he thinks it ought to be received as a genuine monument of antiquity, composed in the beginning of the fourth century and indeed, according to the tenor of the epistle itself, Christianity was not yet fully established; though it had made great progress in the world, even under persecutions. Cave allows that' Theonas, author of this letter, was a bishop; but whether of Alexandria, or some other place, he cannot determine: the letter he thinks to have been written about the year 305; but he delivers this opinion as conjectural only upon a point that cannot be clearly decided.

* Επι δε τοις γευσαμένοις της ερανια [al. επερανία] δωρεας, και τελειωθεισιν. κ. λ. ibid. Ib. p. 702. C. D. • Ταύτα δε κοινῇ μεν λεγεσι, και ιδιαν δε ἑκάδος προςίθησι diavolay. ib. E.

See before of Origen, Vol. i. ch. xxxviii. num. x. and Dionysius of Alexandria, Ibid. p. 633.

Alexandrinæ ecclesiæ quintusdecimus episcopus præfuit Theonas ann. xix. Hieron. Chr. p. 177. f.

H. E. 1. 7. c. 32. p. 289. C. D.

Theonas episcopus Luciano Præposito Cubiculariorum invictissimi principis nostri. Theon. ap. Luc. Acher. Spic. T. xii. p. 545. Sed quia, ut sentio, diversis officiis estis adscripti, et omnium tu, Luciane, præpositus diceris. Id. ib. p. 547.

h Nam quanto magis princeps ipse nondum Christianæ religioni adscriptus.--ib. p. 546.

i Vid. Præf. p. 21, 22.

Gratias ago Omnipotenti Deo, et Domino nostro Jesu Christo, qui fidem suam per universum orbem in salutis nostræ unicum remedium manifestare, ac etiam in tyrannorum persecutionibus ampliare, non destitit, &c. Theon. ib. p. 545.

Theonas dignitate episcopus: cujusnam vero loci, haud facile est divinare. H. L. T. i. p. 172.

in Etatem si quæras, circa annum 305-claruisse arbitror, nempe sub Constantio Chloro, qui Cæsar creatus est anno 292. --Augustus renuntiatus est ann. 305; obiit-an, 306. Cav.ib.

Tillemont is much disposed to think it a genuine epistle of Theonas, bishop of Alexandría, written about the year 290. Lucian he supposeth to have been chief chamberlain to the emperor Dioclesian, and a faithful servant of Jesus Christ.

I am inclined to assent to Tillemont concerning the author of the epistle and the time of writing it.

The letter was undoubtedly written in Greek; we have only a translation in but indifferent Latin.

III. As the several learned critics above quoted admit the antiquity of this piece, I shall observe the author's testimony to the scriptures.

The author often delivers his Christian counsels to Lucian, and by him to other Christians in the imperial palace, in words of the New Testament, or in expressions allusive to them: but without quoting any particular books, which might not be judged proper in an epistle.

He mentions the gospel and apostle, as the divine oracles of Christians.

He recommends the daily reading of the sacred scriptures, and meditating upon them, as the best means of improving the mind in every virtue, and as the most useful helps for enabling Lucian, and the other Christians with him, to discharge their several offices with reputation, as became the followers of Jesus Christ.

CHAP. LIV.

PIERIUS, PRESBYTER OF ALEXANDRIA.

'PIERIUS, says Jerom in his Catalogue of Ecclesiastical writers, presbyter of the church of Alexandria, taught the people with great reputation in the time of the emperors Carus and Dioclesian, when Theonas was bishop of that church: such was the elegance of his discourses ' and treatises, which are still extant, that he was called the younger Origen. It is certain that he was a great ascetic, and an admirer of voluntary poverty, and that he was well skilled in logic and rhetoric, and that after the persecution he spent the rest of his days at Rome. There is a very prolix homily of his upon the prophet Hosea, which was pronounced on Easter-eve, as the discourse itself shews.' That is St. Jerom's summary account of this writer.

Carus reigned in 282 and 283. Dioclesian reigned from 284 to 305. And,' as Eusebius informs us, Maximus, immediate successor of Dionysius, governed the church of Alexandria "eighteen years, and was then succeeded by Theonas: under him Achillas, made presbyter at the same time with Pierius, was famous. He was intrusted with the care of the catechetical school, and was an excellent example of a truly philosophical and Christian conversation. Theonas, having borne the episcopal office nineteen years, was succeeded by Peter, who obtained great honour during his episcopate, which he held twelve years. He governed the church three years before the persecution: the rest of his time he passed in a more strict and mortified

La lettre de l'évêque Théonas à Lucien--est selon toutes les apparences un fruit de la piété de notre saint. Lucien étoit le chef des chambellans de l'empereur Dioclétien, et un fidèle serviteur de J. Ch. Tillem. Saint Theonas. M. E. T, iv. P. 3. p. 1218. b Id. ib. p. 1223. Interdum et divinas scripturas laudare conabitur, quas mirâ diligentiâ et largissimo impendio Ptolomæus Philadelphus in linguam nostram traduci curavit: laudabitur et interim evangelium apostolusque, pro divinis oraculis. Theon. ib. 548.

d Non prætereat dies, quin, opportuno tempore dato, aliquid sacrarum lectionum legatis, aliquid contemplemini, nec sacræ scripturæ literaturam abjiciatis. Nihil adeo animam pascit, et mentem impinguat, sicut sacræ faciunt lectiones. Sed ex illis hunc maxime capite fructum, ut patientiâ vestrâ juste et pie, hoc est, caritate Christi, vestra officia exsequamini, et transitoria omnia ob ejus promissiones æternas contemnatis, ib. p. 550.

* Pierius, Alexandrinæ ecclesiæ presbyter, sub Caro et Diocletiano principibus, eo tempore quo eam ecclesiam Theonas episcopus regebat, florentissime docuit populos; et in tantam sermonis diversorumque tractatuum, qui usque hodie exstant, venit elegantiam, ut Origenes junior vocaretur. Constat hunc miræ aσxnoews, et appetitorem voluntariæ paupertatis, scientissimumque dialecticæ et rhetoricæ artis, et post persecutionem omne vitæ suæ tempus Romæ fuisse versatum. Hujus est longissimus tractatus de prophetâ Osee, quem in vigiliâ Pascha habitum, ipse sermo demonstrat. Hieron. De V. I. cap. 76.

* Και επ' Αλεξανδρειας δε Μαξιμον οκτωκαιδεκα ελέσι μετα την Διονυσια τελευτην επισκοπευσαντα, Θεωνας διαδεχεται καθ' όν επι της Αλεξανδρειας επι ταυλον τω Πιερίῳ πρεσβυτερια ηξίω μενος Αχιλλας εΓνωρίζετο, της ιερας πίσεως το διδασκαλείον ExExeplomeros. Euseb. H. E. 1. vii. c. 32. p. 289, 290.

course of life, but still without neglecting the common good of the churches; for which reason, in the ninth year of the persecution, he was honoured with the crown of martyrdom, being 'beheaded.' So writes Eusebius.

Maximus therefore, having succeeded Dionysius in 264 or 265, was himself succeeded by Theonas, in 282; he by Peter in 300, who died a martyr in the year 311 or 312, as is computed. Achillas, just mentioned by Eusebius as catechist, was bishop of Alexandria after Peter; but for a short time only, as it seems: indeed, since Achillas was ordained presbyter about the same time with Pierius, and had the care of the school under Theonas, it may be argued that he must have been somewhat advanced in years in 311, when he came to be bishop: he was succeeded by Alexander in 312 or 313. I have here put down these several successions 'at Alexandria; I believe it will not be disagreeable to my readers."

Farther, Eusebius, speaking of the most eminent men of his own time, or near it, says, 'One ' of these was Pierius, presbyter at Alexandria, celebrated for his strict course of life and philosophical learning: he was likewise admired for his diligence in the study of the scriptures, and his expositions of them, and his public discourses to the people.'

In Jerom's letter to Magnus, Pierius is placed among other learned Christian writers next after 'Pamphilus.

In another place he mentions Pierius's interpretation of 1 Cor. vii. 7; and reckons him among several others, who, as he says, had largely explained that epistle. Cave understands Jerom to mean some commentary; but I do not think it necessary to take him in that sense: several of the writers there mentioned may have largely explained that text in their homilies, or letters, or treatises, without making a commentary upon the epistle.

In his prologue to his Commentary upon Hosea, Jerom again mentions the long discourse of our author upon that prophet, which he spoke of in his Catalogue: he calls it an extemporary and eloquent discourse.

It has been observed by several learned men of late times that there were copies of the bible, or however of some parts of it, called Pierius's, which were in great esteem: that observation is founded upon a passage of St. Jerom in his commentary upon Matt. xxiv. 36; "But of that day and hour knoweth no man, no not the angels in heaven, but my Father only." Jerom says, that in some Latin copies of his time was added, "nor the Son;" whereas in the Greek copies, particularly the copies of Origen and Pierius, that clause was wanting.'

These things concerning Pierius I have collected from Eusebius and Jerom, authors of the best credit. Philip Sidetes says, that Pierius was catechist at Alexandria after Dionysius: the next after him,' he says, was Theognostus, then Serapion, then the great Peter, who suf 'fered martyrdom.' And Photius informs us that in his time it was said that Pierius was president of the school of that city: accordingly it is now generally taken for granted, by learned men, that he had some while that charge; but I think without good foundation, since it is no where mentioned by Eusebius or Jerom: and why they should omit this, when they so particularly mention his fame for popular discourses, I cannot tell. Eusebius mentions Pierius and Achillas together: he expressly says of this last that he was catechist: why did he not say the like of Pierius, if true? Philip says that Pierius was catechist after Dionysius. When did he succeed his predecessor in that chair-when he was made bishop, or after his death? Dionysius. was chosen bishop in 247, or 248, and died in the year 264 or 265. At which of those seasons did Pierius take upon him the catechetical office? Is either of them consistent with what Jerom says of Pierius, that he flourished under Carus and Dioclesian, and survived the persecution? сар. 5.

a Vid. Euseb. Chron. p. 180. Socrat. I. i. Αχίλλας μεν ολιδον χρόνον προυση, και τα της εκκλησίας κατέχει πηδαλιά. μεία δε τείον Αλέξανδρος, κ. λ. Theodoret. H. E. l. i. c. 2. c Euseb. ib. p. 289. A.

d Origenes, Dionysius, Pierius, Eusebius Cæsariensis, Didymus, Apollinaris, latissime hanc epistolam interpretati sunt; quorum Pierius, quum sensum apostoli ventilaret atque edisseret, et proposuisset illud exponere, Volo autem omnes esse sicut meipsum, adjecit: raula elwv auλos aulixpus alapia anpura. Hieron. Ep. 31. [al. 52.] p. 243.

eScripsisse commentarios in primam ad Corinthios epistolam autor est Hieronymus. Cav. H. L. in Pierio.

Pierii quoque legi tractatum longissimum, quem in exordio hujus prophetæ die vigiliarum Dominicæ passionis extem

porali et diserto sermone profudit. Hieron. Pr. in Osee. p. 1235..

Origenis ejusdem, Adamantii a flagrantibus studiis cognominati, ut etiam Pierii, doctoris Alexandrini, exemplaria quoque Novi Testamenti in magno pretio habebantur, tamquam omnium purissima. Eorum mentionem reperio apud Hieronymum ad Matth. xxiv. Hody de Bibl. Text. 1. iv. c. 2.. p. 622. Conf. Mill. ad Matth, loc. et in Prolegam. n. dccxxvii. h In quibusdam Latinis codicibus additum est, neque filius quum in Græcis, et maxime Adamantu et Pierii exemplaribus, hoc non habeatur adscriptum. Sed quia in nonnullis legitur, disserendum videtur. Hieron, in Matth. p. 118. Μετα το τον Πιεριος, μετα Πιέριον Θεοίνωςος· κ. λ. Philip Sid. Vid. Phot. Cod. 118, 119..

Tillemont is much of my mind: and Cave, though at the beginning of his article of Pierius he roundly calls him master of the school at Alexandria, afterwards proposes divers difficulties affecting Philip's account.

Photius says that Pierius was a martyr'; and that a brother of his, named Isidore, suffered at the same time: but the silence of Eusebius must needs render this doubtful: and Jerom is positive that Pierius outlived the persecution under Dioclesian, as before seen: nor does Tillemont receive this account.

But though we have no good reason to think that Pierius was a martyr, he appears to have been in great esteem. Epiphanius speaks of a church at Alexandria called by his name: and Photius intimates that there were temples and churches built by the faithful in honour of him and his brother.

There is still somewhat farther to be taken from Photius, who read a work of Pierius in twelve books or discourses: Photius does not mention any other title. His character of it is this: His style is clear and perspicuous, easy and familiar, like that of extemporary discourse. • He expresseth himself after the manner of the ancients, very differently from what now obtains in the church. Of the Father and the Son he speaks rightly enough, except that he makes ⚫ two substances and two natures: nevertheless, as appears from what precedes and follows the place I refer to, by substance and nature he may mean only subsistence, and not in the sense of the Arians. But of the Spirit he speaks dangerously and impiously, for he makes him inferior in glory to the Father and the Son.-And, with Origen, he seems to hold the pre-existence ' of souls.'

Photius here also mentions Pierius's writing upon Hosea and Easter, and therein treating of the Cherubim and Jacob's stone pillar; and something written by him upon St. Luke; which words of Photius are not very clear: but it seems as if the title of one of the twelve books abovementioned was to this purpose: Upon Luke, or Observations upon Luke's gospel.

This is what we know of Pierius: from which it is easy to conclude, that in his time he adorned the Christian profession by his piety, learning, and public labours. As we have none of his works, we cannot particularly judge of his sentiments: but from the testimonies which we have collected it appears that a great part of his time and labour was employed in studying and interpreting the scriptures; and it may be supposed that his canon was the same as that of Origen, or very little different.

Pierius is placed by Cave at the year 283: some may be apt to think he should have been put lower; but it is likely that learned writer supposed Pierius was made presbyter in the beginning of the episcopate of Theonas. Moreover, Jerom spoke of Pierius as flourishing in the reign of Carus.

CHAP. LV.

I. Dorotheus, presbyter of Antioch. II. Dorotheus, author of the Synopsis of the life of the prophets, and of the apostles and disciples of Christ.

I. SAYS Eusebius, in his Ecclesiastical history, About this time Timæus succeeded Domnus in the episcopate of the church of Antioch, whom Cyril succeeded within our memory. In his time was Dorotheus, presbyter of the church of Antioch, a learned man whom we knew. He 'was very studious in the sacred scriptures, and acquainted himself so far with Hebrew, as to be able to read the ancient scriptures in their own language with understanding: he was a man

' of a liberal mind, [or was extremely well educated, or perhaps was a man of high birth,] and ' was not unskilled in Greek literature: but he was an eunuch from his birth: this being an 'extraordinary thing, the emperor took notice of him, and made him overseer of the purple dye-house at Tyre. We have heard this person expound the scriptures indifferently well. Cyril was succeeded in the episcopate of Antioch by Tyrannus.'

I have transcribed this passage after this manner with the connection, that we might the better perceive the time of Dorotheus. Cyril is supposed to have been bishop of Antioch from about the year 280, to the year 300, or longer. We may therefore reckon that Dorotheus flourished about 290, and afterwards. Who is the emperor meant by Eusebius is not certainly known; but it seems to me not improbable to be Dioclesian, in the early part of his reign.

It ought to be supposed that Dorotheus first served in civil offices, and after that became presbyter in the church of Antioch.

This Dorotheus ought to be distinguished from one of the same name, elsewhere mentioned by Eusebius, who was one of the eunuchs of Dioclesian's palace, and suffered martyrdom; and from another Dorotheus, author of the Synopsis, or short history of Christ's apostles and seventy disciples. Fabricius indeed supposeth, that this presbyter of Antioch, and the martyr of the same name, were one and the same person, and that there is not sufficient reason to distinguish them but I think that he is almost singular in that opinion.

Dorotheus, presbyter of Antioch, not being a writer, is not in Jerom's Catalogue: and for the same reason there is no distinct article allotted him in Cave, or other modern authors of ecclesiastical libraries, or such like works: nevertheless I have thought it proper to insert his history here distinctly, though it be short, as a proof that there were men of learning and quality among Christians in those early ages; and that Christianity did not discourage any branch of useful knowledge: though, as we have here and often elsewhere occasion to observe, the scriptures were their principal study.

II. I take this opportunity to give an account of the supposed author of The Synopsis of 'the life and death of the prophets, and also of the apostles and disciples of Jesus Christ.'

It has been thought by some that he was bishop or presbyter of Tyre at the beginning of the fourth century, in the year 303, about which time he underwent many sufferings in the persecution begun by Dioclesian, and afterwards died a martyr under Julian the year 363, when he was 107 years of age.

Cave has divers just observations upon this piece and its author: he thinks the Synopsis to be the work of an anonymous author in the sixth century. Frederick Spanheim computed the author to have lived in the same age. Cave was of opinion, that they who called this Dorotheus presbyter, instead of bishop of Tyre, confounded him with Dorotheus presbyter of Antioch. And may I not rather say, (if I too may propose a conjecture) that possibly this Dorotheus is a mere fictitious person called bishop of the church of Tyre for no other reason but because Dorotheus, of whom we spoke before, is said by Eusebius to have been overseer of the purple dye-house at Tyre?

Tillemont argues, that there could be no bishop of Tyre at the beginning of the fourth century named Dorotheus; if there had he would have been mentioned by Eusebius or Jerom. Fabricius may be consulted for the editions of this work.

3 Τοτε μετριως τας γραφας επί της εκκλησίας διηγέμενε hoc est, anno Christi 525.2. Admodum probabile est, καληκέσαμεν ib. C. hunc anonymum fuisse ipsius Synopsis Dorotheanæ condito

See Tillem. in St. Lucien d'Antioche. Mem. T. v. P. iii. p. 149, et note (4) p. 406, et Pagi Ann. 283, n. viii. Basnag. Ann. 283. n. ix.

< Vid. Cav. in Dorotheo Tyr. Hist. Lit. T. i. p. 163, et Pagi Ann. 283. n. viii. Basn. Ann. 283. n. ix. Tillem. Mem. Ec. T. v. P. ii. p. 9, et note (8) p. 342.

d H. E. 1. viii. c. 1. p. 292. A et, cap. vi.

e Bib. Gr. T. vi. p. 145. in notis.

Dorotheus, Tyriorum urbis, ut volunt, episcopus. Presbyterum quidem cum martyrologio Romano faciunt recentiores. Quod non aliunde profluxisse videtur, quam quod hunc cam Dorotheo Antiocheno male confuderunt. Cav. H. L. [ad ann. 303.] T. i. p. 163. a.

1. Ex hoc fragmento perspicere licet, hunc Dorothei, ut præ se fert; exscriptorem, scripsisse Probo et Philoxeno Coss.

rem.

Cav. ib. p. 170.

Quod vero habet Epiphanius, Hær. li. quæ est Alogorum, et ex eo Pseudo-Dorotheus in Synopsi de lxx. discipulis, seculi mininum vi. scriptor, hinc Nicephorus, et alii, fuisse Marcum unum ex iis qui a Christo adlecti fuerunt, magis dubium, imo falsum. Spanh. De Hist. Evang. scriptor. cap. 12. Opp. T. ii. p. 275.

i και τίμησαι γε επιτροπη της κατα Τυρον άλεργο βαOns. Eus. H. E. p. 284. C.

k Mais il est encore plus difficile de s'imaginer, que s'il y avoit été en ce temps là un Dorothée tel que le depeint Théophane, Eusèbe n'en eût rien écrit, ni S. Jérome même, qui le doit révérer comme un père de l'église, et comme un martyr, &c. Tillem. Not. 8. sur S. Dorothée. ib. p. 342. ! Bib. Gr. T. vi. p. 145, 146.

« السابقة متابعة »

كتب

The Works of Nathaniel Lardner, المجلد 2