A new history of ecclesiastical writers containing an account of the authors of the several books of the Old and New Testament, of the lives and writings of the primitive fathers, an abridgement and catalogue of their works ... also a compendious history of the councils, with chronological tables of the whole / written in French by Lewis Ellies du Pin.

St. PACIANUS.

ST. PACIANUS, Bishop of Barcelona, no less Famous, says St. Jerom, for the Holiness of his Life, than the Eloquence of his Discourse, wrote many Books, among which there is one entitled, * 1.1 Cervus or The Hart, and some other Treatises against the Novatians. He died under the Reign of Theodosius, towards the Year 380. We have three Letters of his against the Novatians, address'd to Sempronianus, who was of this Sect. An Exhortation to Repentance, and a Treatise or Sermon of Bap∣tism, address'd to the Catechumens. All these Pieces are written with much Wit and Eloquence.

The First Letter to Sempronianus, has Two Parts. In the First, he makes use of the way of Pre∣scription from the Name and Authority of the Catholick Church, to show, that the Sect of the Nova∣tians, cannot be the Church of Jesus Christ. In the Second, he refutes their Doctrine about Repentance.

He observes at the beginning of the First Part, That since the coming of Jesus Christ, there have ap∣pear'd an infinite Number of Sects, who have all been denominated from the Names of their Authors; That the Name of Catholick is continued only in the True Church; That the Novatians make one of those Sects which are separated from the Catholick Church; That they have forsaken the Tradition of the Church under pretence of Reformation. He opposes to them the Authority of the Ancient Fa∣thers of the Church, who were Successors to the Apostles.

Why should not we, says he, have a Re∣spect to the Authority of those Apostolical Men? Shall we pay no Deference to the Testimony of St. Cyprian? Would we teach this Doctrine? Are we wiser than he? But what shall we say of so many Bishops dispers'd over all the World, who are united with these Saints? What shall we say of so many Venerable Old Men, of so many Martyrs, and so many Confessors? Is it for us to Re∣form them? Shall our times corrupted by Vice, efface the Venerable Antiquity of our Ancestors?

My Name, says he, addressing himself to Sempronianus, is Christian, and my Sur-Name, is Catholick. Christianus mihi nomen est, Catholicus cognomen. He explains afterwards, the Name of Catholick, and tells us, that the most Learned say, that it signifies Obedient; and that according to others it means, one thro' all, and shews, that these two Significations agree to the Catholick Church, which alone is obedient to the Voice of Jesus Christ, and which only is the same in all the World. After he has thus spoken of the Church, he proceeds to Penance, and so he enters into the Merits of the Question:

May it please God, says he, that none of the Faithful may ever stand in need of it; That no Man after Baptism may ever fall into the precipice of Sin; That so the Ministers of Jesus Christ may never be oblig'd to Preach and Apply long and tedious Remedies, for fear of Patronizing the Liberty of sinning by flattering Sinners with their Remedies. Nevertheless, we allow this Mercy from our God, not to those who are so happy as to preserve their Innocence, but to those who have been so unhappy as to lose it by their Sins. It is not to the Sound, but to the Sick, that we Preach these Remedies. If the Evil Spirits have no more Power over the baptiz'd; If the Fraud of the Serpent which de∣stroy'd the first Man, and gave so great occasion of Damnation to his Posterity, has ceas'd; If, I say, the Devil is gone out of the World; If we may sport our selves in Peace; If Man does not fall into many Sins of Thought, Word and Deed: Then let us not acknowledge this Gift of God; Let us reject this Aid; Let us have no more Confessions; Let us no longer hearken to Sighs and Tears; Let Justice and Innocence proudly despise these Remedies. But if Man be subject to these Miseries, Let us no more accuse the Mercy of God, who has propos'd these Remedies to our Diseases, and Re∣wards to those that preserve their Health; Let us no more efface the Titles of God's Clemency by an unsupportable Rigour, nor hinder Sinners by an inflexible hardness from rejoycing in those Gifts which he has freely bestow'd upon them. 'Tis not we who give this Grace of our own Authority, but God himself who says, Be converted to me, &c.

After he has set down many Passages of Scripture, which prove, That God Pardons penitent Sinners, he proposes this Ob∣jection of the Novatians: God only, will you say, can grant Pardon of Sin; That's true, answers he, but what he does by his Ministers, he does by his own Power; For he says to his Apostles, What∣soever ye shall bind on Earth, shall be bound in Heaven; and whatsoever ye shall loose on Earth, shall be loos'd in Heaven. But, perhaps, he did not give this Power to any but the Apostles? If this were true, then we must say, That they only had also Power to Baptize, to give the Holy Spirit, and to Purify the Gentiles from their Sins: For in the same place, where he gives them Powr to Ad∣minister the Sacrament of Baptism; he also gives them Power to loose Sinners. Either then these two Powers were peculiarly reserv'd to the Apostles, or they are both continued to their Successors, and therefore since it is certain that the Power of giving Baptism and Unction, is continued in the Bishops; that same must consequently be granted of the Power of binding and loosing. He adds, That whatever Power the Bishop has, he receiv'd it from the Apostles; That the right of administring Unction and Baptism, of Forgiving Sins, of Consecrating the Body of Jesus Christ, was devolv'd upon him, because he is Successor to the Apostles. He concludes this Letter with say∣ing, I know very well, my dear Brother, that the Pardon of sins is not to be granted indifferently to all Sinners, and that they are not to be loos'd, before there be some Signs of the Will of God, that it should be done; That Absolution is not to be given, but with much precaution and discretion, after Sinners have sighed and wept long; and when the whole Church has pray'd for them, that so no Man may prevent the Judgment of Jesus Christ. If you would write your Thoughts more clearly to me, my dear Brother, I would Instruct you more fully. Sempronianus, having answered this Letter, St. Pa∣cianus, confirm'd the Two Parts of his Letter, by Two other Answers.

In the First, he proves what he had said concerning the Name of the Catholick Church; and as to what Sempronianus had objected, that the People of St. Cyprian had been treated as Apostates, as Se∣ctaries, &c. He shews, that they did not commonly carry these Names, but on the contrary, were always call'd Catholicks, whereas Sempronianus cannot deny, but the Sect whereof he was, did bear the Name of Novatian. He answers afterwards to the Accusation of Sempronianus, founded upon his making use of a Verse of Virgil in his Letter, and shows, that a Bishop is allow'd to know hu∣mane Learning, and to make a profitable use of it. He answers also another Accusation against the Catholicks, concerning the Persecution which he pretends the Novatians had suffer'd from them. He says

That the Novatians must not attribute to the Catholicks the severity of some Princes who would not tolerate them; That this was not done upon the Complaint, and at the desire of Catholicks, but by the proper Motion of Christian Princes who espous'd the Interests of the Church; That the Powers had reason to Protect the Innocent, and to make use of their Authority for the publick Good.

The rest of this Letter, respects some particular Debates between them, concerning the Persons of Novatian, St. Cyprian and Cornelius. St. Pacianus, defends and praises these two last, and accuses the

first of Pride and Schism. In the last Letter to Sempronianus, he treats of Penance against Novatian. He says, That all the Doctrine of the Novatians, explain'd by Sempronianus, is contain'd in this Pro∣position, That Penance is not allow'd after Baptism, because the Church cannot forgive Mortal Sin: and in short, That she destroys her self by receiving Sinners.

Who is it, says he, that proposes this Doctrine? Is it Moses? Is it St. Paul? Is it Jesus Christ? No, it is Novatian. And who is this Novatian? Is he a Man pure and blameless, who has never forsaken the Church, who was lawfully Ordain'd Bishop, and by the common Methods, succeeded in the room of a Bishop deceas'd? What do you mean, you will tell me? It suffices that he has taught this Doctrine. But still, when was it taught? Was it immediately after the Passion of Jesus Christ? Not at all, It was after the Reign of Decius, 300 Years after Christ. But did this Man follow the Prophets? Was he a Prophet? Did he raise the Dead? Did he work Miracles? Did he speak all sorts of Languages? For at least he ought to have these signs for establishing a new Gospel; and though he had, yet the Apostle assures us, That though an Angel should descend from Heaven to teach us a new Gospel, he should be ac∣curs'd? Was there never any Person, since the coming of Christ till Novatian, that understood the Doctrine of Jesus Christ? and since the Reign of Decius, Is there none but Novatian in the way of Salvation? But you will tell me, We do not acquiesce in Authority, we make use of Reason. But as to me, who hitherto have been settled in my Religion upon the Authority and Tradition of the Church, and am satisfied with the Communion of this Ancient Society, I will not now dissent from it, I will not seek after Disputes; and you who have separated from this Body and divided from your Mother, search in Books for every thing that is most secret, that you may disturb those that are at rest. 'Tis not we, but you, that have raised this Dispute. But still let us hear what you say, let us examine your Reasons. You say, That the Church is a Body of Men regene∣rate by Water and the Holy Spirit, who have not deny'd the Name of Christ, which is the Temple and House of God, the Pillar and Ground of Truth: we say the same also. But who has taken away from us this Living Water? Have we it not, we who draw from its Fountain? But you who are separated from it, how can you be regenerate by Baptism? How can the Holy Spirit, who has not deserted the Church, come upon you who are faln off from it? How can your People receive the Holy Spirit, since they are not Confirm'd by Bishops, who have receiv'd the Sacerdotal Unction? Have not we had some Confessors and Martyrs? Yes, you will say, you have had; but they are now lost by receiving of Apostates. I will not tell you, that Novatian, while he was yet in the Church, wrote a Book to prove that we ought to receive them; but how do you prove that the whole Church is perish'd by receiving Penitent Sinners? If some Churches have shown too great In∣dulgence, must others, who have not approv'd them, but have follow'd the old way, and preserv'd Peace, lose upon that account the Name of Christians?

He proves afterwards by many Reasons, That the Church by receiving Penitent Sinners, did not cease to be the Church, and that the Schism of Nova∣tian made his Disciples lose the Title of the Sons of the Church. He strongly urges the Testimony of Novatian, who approv'd before his Separation, the Conduct of those that receiv'd the laps'd that were Penitent. He describes afterwards the Origin of the Sect of Novatians; and says, That Novatus an African Priest, being convicted in his own Country of many Crimes, came to Rome to avoid the Condemnation which he had deserv'd; and that being arriv'd there, he perswaded Novatian who was vex'd that Cornelius was Ordain'd Bishop of Rome; he perswaded him, I say, to procure himself to be Ordain'd Bishop, and advis'd him for gaining his design, to object against Cornelius, the ill Con∣duct he observ'd in receiving Penitent Sinners. St. Pacianus enters upon this Matter, and justifies against the Novatians the Conduct of Cornelius, by showing that we ought to receive Sinners to Penance; and that God has given his Church the Power of forgiving Sins. But at the same time, he takes Notice, That there is not the same reason of Penance as of Baptism, for the former ought to be accompanied with much Labour, with Tears and Sighs? He confutes the Objections of the No∣vatians, and shows, that the passage of St. Matthew, Whatsoever ye shall loose on Earth, shall be loos'd in Heaven, cannot be understood of Baptism. He proves all the Answers of Sempronianus to the Passages alledg'd in his first Letter to him, to be false. He objects to the Novatians their Hard-heartedness, with reference to Penitents. He shows, That those of this Sect are not so pure, nor so Innocent as they boast themselves to be, and that there have been many Persons among them guilty of enormous Crimes. He opposes to them the Authority of St. Cyprian and Tertullian before his Fall. He ends with an Exhortation to Sempronianus to return into the Church.

He begins his Exhortation to Repentance with an Introduction, wherein he observes, That often-times it were better not to mention some Sins than to reprove them; because the Sin is rather learn'd than restrain'd. He says, That the Book that he had written against the Play called Cervulus, or the Little Hart, had the Misfortune to render that Immorality the more common. Concerning which, we may learn by the by, That the Book of St. Pacianus, entituled, Cervus or Cervulus, The Little Hart, mention'd by St. Jerom, which is not extant, was compos'd against some Profane and Lasci∣vious Play or Ceremony, wherein probably there were us'd indecent Postures. He adds, That this Treatise was written against the Heathens, who mocked at it, and that he was not to expect better success from this Exhortation to Repentance, which was address'd to the Christians of his own Diocess. He says, That we cannot but imagine that this Book was design'd only for Penitents, since Penance is as it were the Bond of all Ecclesiastical Discipline: For, says he, we must take care of Catechumens, that they fall not into Sin; of the Faithful, that they relapse not after they have been Purified; and of Penitents, that they may receive quickly the fruit of their Humiliation. After this, he divides his Dis∣course into Three Parts: He treats in the First of the different sorts of Sin, lest any should imagine that all Sins deserve the same Punishment. In the Second, he discourses of some Persons that are asham'd

to make use of the Remedy of Penance, and so receive the Sacrament with an heart and mind polluted with Sin: They are fearful, says he, before Men, but impudent before God, they defile by their impure Hands, and by their corrupt Mouth, they defile, I say, that Altar which makes the Angels themselves to tremble. The last Part, Is of the Pains that they shall suffer who do no Penance, and of the Reward of those that Purify themselves by a true and sincere Confession of their Sins. In the First Part, he distinguishes Sins from Crimes. He averrs, That we must not imagine that Men are oblig'd to do Pe∣nance for an infinite number of small Sins, from which no Person is exempt; That according to the Dispensation under the Old Testament, lesser Faults were rigorously punish'd, but Jesus Christ is come to deliver us from this Yoke of the Law. Thus after Pardon, if a Man may so speak, of an infinite number of Sins, which need no Powerful Remedies to cure them, there remains a small number which may be easily avoided, that deserve a severe Punishment. Amongst these he reckons Idolatry, Murder and Adultery: As for other Sins, says he, they may be cur'd by the Practice of Good Works, Inhumanity by Civility, Injuries by Satisfaction, Sadness by Mirth, Harshness by Sweetness, Lightness by Gravity; and so of other Vices which are punish'd by the contrary Vertues. But what shall be the Punishment of Idolatry? What shall the Murderer do to expiate his Crime? What shall be the remedy of an Adulterer or Fornicator? These are, my Brethren, Capital Sins, these are Mortal Sins. After he has terrified those who have committed these Crimes, with the dreadful words of Fire and Brimstone, and almost made them despair of Pardon, he adds, However you may be healed, if you begin to be sensible of the great∣ness of your Crime, and the state to which you are reduc'd; if you have a Fear that approaches near to Despair. I address my self first of all to you, who having committed those Crimes refuse to do Penance; you who are so timorous, after you have been so impudent; you who are asham'd to do Penance after you have sinned without blushing; you who are not asham'd to commit those Crimes, but are asham'd to con∣fess them; you who approach the Holy of Holies, with a Conscience polluted by these Crimes, without trem∣bling, when ye present your selves before the Altars; you who receive the Mysteries from the hands of the Priests in the presence of the Angels, as if ye were innocent; you who trample upon the Patience and Mercy of God, and present at his Altars a defil'd Soul and an unclean Body. After he has thus spoken a word to Impenitent Sinners, he represents to them the Punishments that God has threatned to those that approach unworthily to Holy Things. He proposes to them the terrible words of St. Paul, and exhorts them by most powerful Motives, and most convincing Reasons to discover the Wounds of their Conscience. The Sick that are Prudent, says he, do not hide their Wounds from their Physicians, even those that are in the most secret Parts. They suffer them to apply the Iron, the Fire, and Causticks to Cure them; And shall a Sinner be afraid to purchase Eternal Life for a little Shame? Shall he dread to discover his Sins to God, which are but ill hid from him? He that dares offend against God, why does he blush at any thing? would he rather Perish without shame, than be asham'd to Perish? But though you should be asham'd to discover your Misery to others, yet fear not to discover it to your Brethren, who bear a part in your unhappiness. It does not become one Part of the Body to rejoyce in the Evil that befalls another Member of the same Body, they suffer all the same Pain, and contribute to the Remedy. The Church consists of the Faithful, and Jesus Christ is in his Church, and so he that discovers his Sins to his Brethren, is assisted by the Tears of the Church, and Absolv'd by the Prayers of Jesus Christ.

After this, he speaks a word to those, who under pretence of being willing to do Penance, lay open in∣deed their Wounds by Confession, but know not what it is to do Penance, nor what the Remedies which must Cure them; who are exactly like those who discover their Wounds and Diseases to Physicians, but neglect to bind up their Wounds, and to apply necessary Remedies; nay, encrease their Disease by taking contrary Remedies and pernicious Potions, and add new Crimes to their old Sins. What can I do for these, I who am a Bishop. Says he, 'Tis very late to give them a Remedy, but yet if any of you be willing to suffer the Iron and the Fire, I can apply them: Behold the Razor which the Prophet presents me. Turn ye, says he, to the Lord your God, with fasting, weeping and mourning, and sighing, and break your hearts: fear not this Incision, for David was very willing to endure it. He relates also many other Exam∣ples of Penance, and reproves the Softness, the Pride, and Loosness of the greatest part of Christians and Penitents. He blames them for not observing so much as the daily Exercises of Pe∣nance, which are made in the presence of the Bishop; As to weep in the sight of all the Church, to discover by the uncleanness of their Garments the regret they ought to have for losing their Innocence, to Sigh, to Pray, to throw themselves at the feet of the Faithful, to deprive themselves of Pleasures, to prostrate themselves before the Priests, to hold the hands of the Poor, to supplicate the Widows, to beseech the whole Church, and implore its Prayers; and in short, to try all ways possible to save their Souls. After this, he quickens the Penitents by the Fear of Eternal Punishments, which he represents to them in a most Pathetical manner, and he invites them to Penance by the consideration of the Mercy and Goodness of God, who desires nothing but the Conversion of Sinners.

The Subject of the Treatise of Baptism address'd to the Faithful and the Catechumens, is set down by St. Pacian in the Beginning of his Discourse, I will show you, says he, in what condition we are Born, and how we are renew'd by Baptism—To make you understand this, I shall discover to you, what the Gentiles are; what is the Fruit of Faith, and what are the Effects of Baptism. In order to the Ex∣plication of these Three Things, he observes, That by the Sin of Adam all Men were enslav'd to Death and Sin; That the Law of Moses discover'd this Misery very plainly, but afforded no Remedy at all; That so Sin reign'd from Adam till Christ, who deliver'd Mankind from the Tyranny of Sin, because as the Sin of the First Man was imputed to all his Posterity, so the Righteousness of Jesus Christ was communicated to all Men by Baptism, and by the Aid of the Holy Spirit, provided that Faith pre∣ceed. He adds, That this Regeneration cannot be perfected but by the Sacrament of Baptism, and Unction, and by the Ministry of the Priest. [For, says he, Baptism Purifies from Sins, and Unction

brings down the Holy Spirit, and both the one and the other are applied by the Hand and the Mouth of the Bishop; the whole Man is born again and renewed in Jesus Christ, that we may lead a new Life, which shall never end; because though this Body shall die, yet we shall always live in Jesus Christ, in a heavenly and eternal Life. He observes, That being deliver'd in Baptism from the bands of Sin, we renounce the Devil and the World, and if afterwards, by forgetting the Grace which we have re∣ceived, we relapse into a Crime, our Relapse is almost irrecoverable; because that Jesus Christ suffer'd but once, and we cannot be wash'd and purified above once. He concludes with an Exhortation to those that are newly Baptiz'd, to preserve the Grace which they had received, to Sin no more, to keep the Purity and Innocence of Baptism till the Day of Judgment, and to endeavour to obtain Eternal Treasures by their Prayers and Spiritual Labours.

These Extracts which we have drawn from the Writings of St. Pacianus, sufficiently discover his Judgment, his Stile and Learning. There is hardly any of the Ancients that speaks more clearly of the Efficacy of the Sacraments of Baptism, Confirmation and Penance: He attributes to Chrysm the effect of Confirmation, which is an Opinion very rare among the Latins, who attribute it to Impo∣sition of Hands. Though he speaks advantageously of the Efficacy of the Sacraments, yet he requires very great Dispositions in order to their producing such Effects as they ought to have. He particu∣larly recommends Publick Penance for the Sins of Idolatry, Murder and Fornication; under which Three Sins must be comprehended all the Consequents of them, which extend very far. He thinks that those Sins cannot be pardon'd but by Publick Penance. As to all other Sins, he does not believe it necessary to submit to that Penance which the Canons of the Church enjoyned for them. He explains the Fall of all Mankind, that 'twas caus'd by the Sin of the First Man, very clearly, and the unprofitableness of the Law, the Necessity and Effects of the Incarnation of Jesus Christ. He equally condemns the Ri∣gour of the Novatians, and the Impenitence of some Sinners, as well as the heedlessness and softness where with others perform their Penance. His Exhortations are lively and persuasive, his Thoughts well∣weigh'd, his Proofs solid, his way of Writing pleasant, his Stile elegant, and the Periods short. In a word, These little Tracts may pass for Master-pieces in their kind, and these two Treatises may be look'd upon as a perfect Model of Preaching, or Exhortation to the People.

The Works of this Father were Publish'd by Tilius, and Printed at Paris, with some other Books in 4to, in the Year 1538, by Guillardus; in 1655, in 8vo, by Melchior Gopnerus; and together with Hermas at Rome in 1564, in Folio; and in the Bibliethecae Patrum.

Notes

• * 1.1

  St. Pacia∣nus.