tribute to their being yet more public, and looked upon by all with the greatest veneration. And from this time forward, it is reasonable to think, the four gospels were collected in one code or volume. And St. John's gospel, now added to the rest, would occasion a diligent comparing of all of them together, and a careful attention to the several accounts of each.

I now proceed.

IV. That Theodore was a celebrated commentator, we have seen that he was also a celebrated preacher, and admired as such, at Antioch and Constantinople, and all over the East, may be collected from testimonies in Facundus.

r

V. 1. Theodore, as the same Facundus says, lived and died in the communion of the church. And his great reputation is manifest from Sozomen and Theodoret, before cited. Nevertheless afterwards, upon occasion of the Pelagian and Nestorian controversies, there were great debates about his sentiments; and not a few moderns call him the parent both of Pelagianism and Nestorianism: whilst others allow indeed his holding the Pelagian principle, but think the charge of Nestorianism not so clear. Divers passages of his, alleged by Facundus,' seem not reconcileable therewith: however, we have seen, that Photius, in his accounts of Theodore's works, scruples not to accuse him of being in the Nestorian principle. And in his epistles he says, that Nestorius borrowed his abominable doctrine from Diodorus of Tarsus, and Theodore of Mopsuestia: but bishop R. Montague," in a note upon Photius, vindicates both those great men.

■ Theodosio imperatori, qui per idem tempus mundi regebat gubernacula, sic dicit: Theodorus enim, quem quando dicimus, virum dicimus in episcopatu clarum finem habentem, et quinquaginta pene annis fortiter repugnantem cunctis hæresibus, et in expositionibus, quas in omnibus ecclesiis orientalibus faciebat, et quibus in regiâ civitate valde esset comprobatus, apparet, &c. Facund. 1. ii. c. 2. p. 23. Vid. et l. x. cap. 1. p. 148. E.

in cujus pace atque honore defunctus idem Theodorus. Id. 1. x. c. 1. p. 148. C. Vid. et l. ii. c. 2.

P Vid. S. Basnag. ann. 550. n. vii.-ix. 551. n. x. &c. 553. n. xvii. &c. Tillem. Theodore de M. art. 4. Mem. T. xii.

a Theodorus Mopsuestenus, Pelagianorum æque ac Nestorianorum parens. Assem. ad Chr. Edess. Bib. Or. T. i. p. 402. not. 3.

Hinc Theodorus merito Pelagianorum pater audit, ejusque sectatores Chaldæi Nestoriani de originali peccato usque in præsentem diem male sentiunt.Nam Nestoriani Pelagianum dogma expresse docuere, ut probat Pagius ad annum 428. n. xvi. hac in re a magistro suo Nestorio desciscentes, qui de peccato originali recte senserat. Assem. Bib. Or. T. iii. p. 34. not. 1. Conf. Pagi Vid. S. Basnag. ann. 428. n. 7. Facund. 1. ix. * Phot. Ep. 1. p. 7. f. Vid. et p. 11. m. Intelligit Mopsuestenum, et Tarsensem episcopos, qui et doctissimi et ortho

ann. 423. n. xv.-xviii.

2. I shall take here two passages of Theodore, one out of his commentary upon St. John's gospel, the other out of his commentary upon the Acts of the Apostles; as they are cited, in Latin, in the Acts of the fore-mentioned council of Constantinople, in 553, and in Greek, in the emperor Justinian's confession of the right faith, or his edict issued in w 545, or rather in* 551, against the three chapters, as they are called, that is the works of our Theodore, the writings of Theodoret against Cyril of Alexandria, and the letter of Ibas bishop of Edessa, about the year 436, to Maris a Persian. They are alleged in the way of reproach, and are among charges brought against him: and perhaps the quotations are not quite exact and fair; nevertheless, they may be of some use to us, in forming an idea of Theodore's judgment, or way of thinking.

In his Commentary upon St. John's gospel, he says, that when Thomas made that confession to Christ, "My Lord and my God," [John xx. 28.] he did not call Christ Lord and God: but being astonished at the great miracle of his resurrection, and the full evidence of it, which had been afforded to him, he praised God, who had raised Christ

doxi erant aut habebantur, præcipue Diodorus, et a Basilio, Chrysostomo, ać aliis laudantur. Nec nisi mortui in suspicionem hæreseos venere, et sequiorum calamis punguntur. Qui mihi non persuadent, fuisse hæreseos labe infectos. Montac. Not. ad Phot. Ep. i. p. 46.

Thomas quidem, cum sic credidisset, Dominus meus et Deus meus dicit; non ipsum Dominum et Deum dicens, (non enim resurrectionis scientia docebat et Deum esse eum qui resurrexit,) sed quasi pro miraculo facto Deum collaudat.

-Ut quum ad ipsum accessissent, tanquam Salvatorem, et omnium bonorum auctorem, et doctorem veritatis, ab ipso, utpote auctore bonorum, et doctore veritatis vocarentur: sicut omnibus hominibus, quamcunque sectam sequentibus, consuetudo est ab ipso dogmatis inventore vocari, ut Platonici et Epicuræi, Manichæi et Marcionista, et siquidem tales dicuntur. Eodem modo et nos nominari christianos judicaverunt apostoli, tanquam per hoc certum facientes, quod ipsius doctrinam oportet adtendere. Conc. Constantin. ii. Col. iv. ap. Labbé. T. v. p. 440, 441.

441.

X

* Vid. Cav. de Justiniano, H. L. T. i. p. 509. et Fabr. Bib. Gr. T. xi. p. Pagi, ann. 551. n. v. Basnage, ann. 551. n. 7, 8. * Ούτος δε και την ὁμολογιαν Θωμα, ήν επι τη ψηλαφήσει των χειρων και της πλευράς τε Κυρις μετα την αναςασιν, το, ὁ Κύριος με και Θεός με, ειπεν, μη ειρησθαι περι τε Χριςε παρα τῳ θωμα, (ε γαρ ειναι λεγει τον Χρισον Θεον,) αλλ' επι τῳ παραδόξῳ της ανατάσεως εκπλαγέντα τον Θωμαν ύμνησαι τον Θεον έγειραντα τον Χρισον. Το δε χειρον, ότι εν τη των Πράξεων των Αποτολων γενομενη παρ' αυτό δηθεν ἑρμηνεια, συγκρινων ¿ αυτος Θεόδωρος τον Χρισον Πλατωνι, και Μανιχαιφ, και Επικερω, και Μαρκιωνι, λέγει, ότι ώσπερ εκείνων έκατος εὑραμενος οικειον δογμα της αυτῳ μαθητεύσαντας πεποιηκε καλεῖσθαι Πλατωνικές, και Μανιχαίος, και Επικέρειας, και Μαρκιωνιςας, τον ὁμοιον τρόπου και το Χρισε εύραμενε το δόγμα, εξ αυτό της χρισιανες καλεῖσθαι. Ap. Chron. Pasch. p. 361. et Concil. Labb. T. y. p. 706.

VOL. IV.

2 D

from the dead. Nor is the being raised from the dead a proof of deity.' And in his Commentary upon the Acts of the Apostles, he says: As the Platonics and Epicureans, and the men of other sects, are called from their masters, who first taught the principles professed by them; so christians are called from Christ, whom they have received as the teacher of truth, and their Saviour, and the author of all good. And the apostles therefore gave us this denomination, that thereby we might be reminded of our obligation to adhere to Christ's doctrine.'

That is the sense of those two passages, as may appear to such as will compare the Latin and Greek at the bottom of the pages.

3. I conclude this chapter with transcribing below the charges brought against Theodore, and the principles ascribed to him, by Simeon Beth-Arsam before mentioned, as the passage may entertain some of my readers: though indeed he there, and elsewhere," speaks to the like purpose also of Diodorus, whom he considers as his master; and Paul of Samosata as master of both. But Theodore of Mopsuestia is the worst of all, having added to, and farther established the Unitarian Jewish sentiments, which he had received from them.b

z A Diodoro accepit Theodorus Mopsuestiæ in Ciliciâ, qui omnes tum Veteris tum Novi Testamenti libros commentatus est. Verum in cunctis ipsius commentariis et sermonibus judaïcam de Christo opinionem tradit, Diodoro, Pauloque Samosateno præceptoribus suis consentiens. Quæ vero a Simone Mago, a Paulo, et a Diodoro asserebantur, hæc ille amplificavit, confirmavitque, asserens Christum hominem esse creatum, factum, mortalem, consubstantialem nobis, Filium adoptivum, et templum Dei æterni, non filium naturalem Dei esse, sed per gratiam et adoptionem.-A Theodoro accepit Nestorius, &c. Ap. Assem. Bib. Ör. T. i. p. 348, 349.

A Paulo accepit Diodorus Tarsi Ciliciae episcopus-Christum vero ipsum hominem existimavit creatum, factum, mortalem, consubstantialem nobis, et Filium per gratiam, Pauli Samosateni præceptoris sui vestigiis presse inhærens. Ib. p. 348. in.

b Some learned moderns think, that Diodorus of Tarsus, in his old age, in opposing the Apollinarians, espoused the same doctrine concerning Christ with Paul of Samosata, Marcellus of Galatia, and Photinus: which, as they say, was likewise the opinion of Theodore of Mopsuestia and Nestorius. Vid. Garner. ad Marium Mercatorem, T. ii. p. 317–319. et Pagi, ann. 428. xix. Et conf. Fabric. Bib. Gr. T. viii. p. 361. et Tillem. Mem. T. viii. Diodere de Tarse.

CHAP. CXIV.

JEROM.

I. His time. II. His history and character. III. A catalogue of the books of the Old Testament, from his prologue to the books of Samuel and the Kings, translated by him from Hebrew, with remarks. IV. Of the books called Hagiographa. V. A catalogue of the books of the Old and New Testament, from his letter to Paulinus. VI. Another catalogue of the books of the Old and the New Testament. VII. His preface to his commentary upon St. Matthew, concerning the four evangelists, and their gospels. VIII. His history of the eight writers of the New Testament, from his book of Illustrious Men, with remarks. 1. Matthew. 2. Mark. 2. Mark. 3. Luke. 4. John. 5. Paul. 6. James. 7. Peter. 8. Jude. IX. Apocryphal books mentioned by Jerom. X. His editions of the books of scripture, and commentaries upon them, and other works for explaining the scriptures. XI. His respect for the scriptures. XII. Various readings. XIII. Observations upon the original languages, and the style of the scriptures. XIV. Select passages concerning divers

matters.

b

1. EUSEBIUS HIERONYMUS,a or St. JEROM, was born of christian parents, at Striden, on the confines of Dalmatia and Pannonia. It is generally allowed by learned men, that he died in the year 420; but it is not easy to determine with certainty the time of his birth. Some have supposed that he was not born till about 342; others place his birth in 329, or 330, or 331, and say that he was about ninety years. of age when he died, I cannot but accede to the former : Hieronymus, patre Eusebio natus, oppido Stridonis, quod, a Gothis eversum, Dalmatiæ quondam Pannoniæque confinium fuit, usque in præsentem annum, id est, Theodosii principis decimum quartum, hæc scripsi.-De Vir. III. cap. 135. b Quanto magis ego christianus, de parentibus christianis natus? Pr. in Job, T. i. p. 798, in.

a

< Baron. Ann. 372. n. lvii.-lxii. Tillem. S. Jerome, art. 2, et note 2. Mem. Ec. T. xii. d Cav. H. L. T. i. p. 267. Pagi, ann. 420. n.

xxi. S. Basnag. ann. 378. n. xii.

e

qui natus est anno 329, denatus 420, ætatis 91. H. Hod. de Bib. Text. Orig. 1. iii. P. ii. c. 2. p. 350——De Hieronymo ipso, qui anno 331 natus, et nonagenario propior, presbyter Bethleemiticus, A. C. 420 obiit, nihil dicere quam pauca præstat. Fabr. Bib. Gr. T. viii. p. 376.

that date seems more agreeable to the whole course of his life, and in particular to what he says off his being at a grammar school in the time of the emperor Julian, and his beings a youth only when he was in Gaul, which certainly was not till afterwards.

Jerom was ordained presbyter by Paulinus, at Antioch, in 378; but it was upon this condition he accepted that offiee, that he should not be confined to any one church, or be drawn from his monastic, studious course of life.

He is placed by Cave as flourishing about the year 378, when he was ordained presbyter; but I presume it will not be much disliked that I place him at the year 392, when he wrote his book of Illustrious Men, which has been so often quoted by me in this work; and I take this opportunity to refer to Tillemont's account of that book, as deserving particular notice.

k

Nor will it be amiss for me to transcribe below a passage or two of Jerom himself relating to it. One of them is in a letter to Augustine, who had met with this work without a title, and did not know what to call it. Jerom tells him it should be entitled, Of Illustrious Men, or more particularly, Of Ecclesiastical Writers. I likewise refer to his preface or introduction to it, which is inscribed to his great friend Fl. L. Dexter, who was son of Pacian, bishop of Barcelona, and had the honour to be for some time præfect of the prætorium.

f Dum adhuc essem puer, et in grammaticæ ludo exercerer, omnesque urbes victimarum cæde polluerentur, ac subito in ipso persecutionis ardore Juliani nuntiaretur interitus, &c. In Abac. cap. 3. T. iii. p. 1636. in.

-quum ipse adolescentulus in Galliâ viderim Atticotos gentem Britannicam, humanis vesci carnibus. Adv. Jovin. 1. ii. p. 202. M. T. iv.

Fac a te ordinatum, idem ab eo audies, quod a me misello homine sanctæ memoriæ episcopus Paulinus audivit : Num rogavi te, ut ordinarer ? Si sic presbyterium tribuis, ut monachum non auferas, tu videris de judicio tuo. Sin autem sub nomine presbyteri tollis mihi propter quod seculum dereliqui, ego habeo quod semper habui, nullum dispendium in ordinatione passus es. Ad Pamm. ep. 38. [al. 61.] T. iv. p. 333. in.

iSee S. Jerome, art. 58. T. xii.

* Dicis accepisse te librum meum a quodam fratre, qui titulum non haberet ; in quo scriptores ecclesiasticos, tam Græcos quam Latinos, enumeraverimErgo hic liber, vel De Illustribus Viris, vel proprie De Scriptoribus Ecclesiasticis, appellandus est; licet a plerisque emendatoribus imperitis De Auctoribus dicatur inscriptus. Ad Aug. ep. 74. [al. 89.] T. iv. P. ii. p. 818.-Scripsi librum De Illustribus Viris ab apostolis usque ad nostram ætatem, imitatus Tranquillum, Græcumque Apollonium; et post catalogum plurimorum, me quoque in calce voluminis, quasi abortivum, et minimum omnium christianorum, posui: ubi mihi necesse fuit usque ad decimum quartum annum Theodosii principis quæ scripserim breviter annotare. Ad Desider. ep. 48. [al. 144.] T. iv. p. 562.

1 Vid. De. V. I. cap. 132; et adv. Ruf. 1. ii. T. iv. p. 419.