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.

ASTERIUS AMASENUS.

ASterius a 1.1 Bishop of Amasea a City of Pontus, flourished at the latter end of the Fourth Century b 1.2, and in the beginning of the Fifth. The Sermons of this Bishop have been * 1.3 quoted with Commendation by the Ancients c 1.4. There are but a small number of them extant, Collected by F. Combefis at the beginning of his first Volume of the Supple∣ment to the Bibliotheca Patrum; The Five first were Printed formerly by Rubenius, who published them at Antwerp, Ann. 1608. and afterwards inserted into the Bibliotheca Patrum:

The six following were lately published by F. Combefis, who joyned to them the Extracts made by Photius out of the Homelies of Asterius Amasenus, and a Discourse upon S. Steven the Proto-Martyr, formerly published under the Name of Proclus.

The first Sermon is upon the Parable of Dives and Lazarus. He begins it with this Reflecti∣on;

That our Saviour not only made use of Precepts to teach us Vertue, and to forbid Vice, but that he further proposed illustrious Examples to instruct us in that way of Life, which we ought to follow.

Afterwards he sets down the Text of S. Luke's Gospel, making moral Reflections upon each Verse.

Upon these words, Verse 26. There was a rich Man which was cloathed with Purple, and fine Li•…•…. He observes, that the Holy Scripture by these two words, understands all Extravagan∣cies of Riches, That the only use of Garments is to cover our Bodies, and defend them from the injuries of the Air: That God hath provided for this, by creating Beasts with hair and wooll, whereof Stuffs are made to secure us against both cold weather, and the Beams of the Sun. That besides he hath given the use of Flax for a greater Conveniency; that these things ought to be applyed to our use, in giving God thanks, not only because he made us, but also because he has provided all necessaries, to cover and defend us from the Injuries of the Season,

But, saith he, if you leave the use of Wooll and Linen, if you despise what God hath prepared, and to sa∣tisfie your Pride, you will have silk Garments, thin like Cobwebs; if after this you hire a Man at a dear rate to take out of the Sea a small Fish, that you may dye them in its Blood; Do you not Act the parts of effeminate Men?

He reproves those afterwards whose Garments were painted with several Figures, of Men, Beasts, and Flowers, and spares not those, who by a ridiculous Devotion, Printed upon their clothes some Godly Histories: As the Marriage of Cana in Galilee, the Sick of the Palsie in his Bed, the blind Man cured, the Woman that had an Issue of Blood, the Sinner at the feet of Jesus Christ, Lazarus risen again. Asterius speaks against this Practice after this manner: If these Persons will believe me, let them sell those clothes, and honour the true Images of God. Do not paint Je∣sus Christ, it is enough that he humbled himself, by taking voluntarily a Body for us.... Paint not the Paralytick upon your Garments, but seek for the poor to succour them. It is to no purpose to look upon the Woman having the Issue of Blood, but it is very necessary to help this poor Widow. It signifies nothing to behold the sinful Woman at the feet of Jesus Christ, but it will signifie much to bewail your own sins. What good will the Picture of Lazarus his Resurrection do you? endeavour rather to rise spiritually. To what purpose do you wear upon your Backs, the Image of him that was born blind? Ease this blind Man rather. Why do you draw the Shrines of Relicks? rather feed the poor. And wherefore do you carry about you the Representation of those Water-pots at the Marriage where our Saviour made Wine; while you suffer the poor to die for thirst? This passage hath been alledged by the Iconoclasts as favouring their Opinions. The Catholicks on the con∣trary have quoted another, taken out of an Homily of the same Author, concerning the Woman afflicted with the Issue of Blood, where he speaks of the Statue of Jesus Christ erected by the same Woman in Paneas, a Town of Palaestine. But neither of these passages, belong to the question be∣twixt the Catholicks, and the Iconoclasts; for this which we have transcribed, is not against Images placed in Churches, but against the Fancy of particular men, who trimmed their Habits with Figures, representing some Histories of the Bible; and that of the Statue of Jesus Christ set up by the Woman that was afflicted with an Issue of Blood, hath no Relation to the publick Service of Images.

But to return to our Sermon, Asterius Amasenus pursuant to his Subject, saith that Christians should beware of Luxury and Pleasures, because none can live in Pleasure without Riches. But, saith he, It is impossible to heap up much Riches without Sin. He excellently describes all the things that are necessary to those that seek their Pleasure, and having numbred them, he adds,

To have these things, how many poor Men must suffer? how many Orphans must be ruined? how many Widows must have weeping Eyes? and how many Persons must be brought to the utmost Misery? A Soul taken up with these, forgets her self, remembers not what she is, thinks not upon Death, nor a Resurrection, nor Eternity. And when the fatal and unavoida∣ble moment comes, that the Soul is ready to separate from the Body, then a remembrance of the Life past will be of little use: she then will think of Repentance, but it will be to no purpose. For then only will Repentance be available, when there is a Resolution of correcting our former Life. And regret and sorrow for sin seem to be of no use, when a Man is not in a condition either to do good, or to practise Vertue.

The rest of this Homily is a literal and moral Explication of that parable, full of solid Notions, and natural Reflections.

There is not less Eloquence in the Second Sermon of this Author, upon another Parable of S. Luke's Gospel, concerning that Steward whom his Master called to an Account for his Admini∣stration and for his Goods. It beginneth with this Maxim; That most Men's sins proceed from an opinion that the Goods which they possess are their own, and that they are absolute Masters of them; That this false perswasion is that which makes us go to Law, Quarrel, and make War for the wealth of this World, looking upon it as proper and convenient for us, and deserving our Love and Esteem.

Yet, saith he, it is nothing so; on the contrary we are to look upon all which we have received, as none of ours; we are not Masters of the things which we have at home; we are like Pilgrims, Strangers, Banished and Captives, carried whither we would not,

at a time when we expect it least, and at once we are stript of all, when the Soveraign Dispen∣ser of our fortune pleaseth.

This Notion he inlargeth upon in his Exposition of the Parable of the unjust Steward. There one may find excellent Sentences, upon the Contempt that Men should cast upon Riches, and upon the uncertainty of this present Life. He insists particu∣larly upon proving, that Men are not Owners, but Stewards of their wealth; and from this Principle he concludes, That as many as have received of God such good things ought to distri∣bute them faithfully, and be always ready, yea even desirous, to give God an Account. And at last he observes, That after Death there will be no time for Repentance: that this Life is the proper time to keep God's Commandments in, as the other is of enjoying the Reward of good Works.

The Third Sermon against Covetousness was preached by S. Asterius in one of those Assemblies which were made in Churches to celebrate the Festival of some of the Martyrs. This Homily is full of very natural Descriptions of the Hard-heartedness of covetous Men. Covetousness in his Opinion, doth not consist only in the unjust desire of having that which is anothers, but in a desire of having more than we ought to have. According to this Notion, it is easie to find in the Scriptures several Examples of covetous Men; and having produced them, he sheweth, that all other Vices waste with time: but that the older a Man grows the more covetous he is. This Remark is followed by a Description of a covetous Man, where he omits none of those Cha∣racters that can make him appear miserable, and render him odious to all the World. He pro∣veth that Covetousness is the Spring and Cause of all the Crimes and Sins committed in the World. And in short, he shews that it is to no purpose to be concerned for this World's Goods: but far better to put all our trust and confidence in God's providence and mercy.

The Fourth Sermon is against the profane Festival of the first day in the Year, and against the custom of New-years-gifts. Asterius Amasenus declaimeth against that Practice.

He saith, That the Liberalities of that day have no rational ground; That they cannot be called Tokens of Friendship, because true Friendship is not grounded upon Interest; That neither can they be called Alms, since the Poor partake not of them; That they are not of the Nature of Con∣tracts, seeing there is neither loan nor exchange in that Traffick. In a word, That they are not pure Gifts, since there is a necessity of giving them. What Name then, saith he, can be given to the Expense of that day? The Church gives a reason for all the Feasts which it cele∣brates. It keeps the Feast of Christmas, because upon that day God made himself known unto Men. At Candlemas it rejoyceth, because we are drawn out of the obscurity of Dark∣ness wherein we lay. Lastly, we celebrate with Joy, Pomp, and Alacrity the day of the Re∣surrection, for as much as this day represents unto us the Immortality which we are to enjoy. These are the Reasons which the Church hath to keep Feasts, and there are the like for the celebrating of all the rest: But what reason can be given for the Festival of New-Years-Day, and for the profusion then Practised? O Folly! O Impertience! At that day every one runs with a design to get another Man's Goods. Those that give, doe it with Grief, and they that receive Presents do not keep them, but bestow them upon others. One sends to his Pa∣tron, what he received of his Client: Another makes his Complement to receive Money. The poor give to the rich, and inferior people send Presents to the Great Ones. As Brooks make small Rivers, which at last fall into Great Ones; in like manner the Presents which the com∣mon People make to those above them, do all turn to the profit of great Lords, upon whom they bestow them: and thus this Feast is the beginning of Miseries, and the over∣whelming of the Poor. Farmers and Labourers are constrained to give to their Landlords; If they fail, they are abused. Miiserable People run like Fools through the Streets, asking from Door to Door, deafening every Body with their Noise and Cries. It is a day of Riot for Sol∣diers. The Consuls and Governours having made themselves rich with the Pay due to Sol∣diers, the Spoyls of Widows, and the publick Treasury, having got Money by selling Justice, by shameful Contracts, by distributing this Money to Fidlers, Stage-Players, Dancers, and Co∣medians, lewd Women, and base Fellows, are at this Expense to feed their Vanity. O Folly! O Blindness! God promises an eternal Reward to those who distribute to the Poor, but these rather chuse to spend foolishly, that they may get a vain and transitory Glory. But after all, what is the end of all that Vanity? what Figure soever any can make in this World, the end is always a Grave that buryeth Men in eternal Oblivion.

He describes here the fatal end of Ruffinus, and Eutropius, who just before were deprived both of their Dignities and of their Estates, and concludes with these words of the wise Man: Vani∣ty of Vanities.

Dignities, saith he, are Dreams and Visions, which vanish after having given some kind of delight for a very short time: They are Flowers, that dry on a sudden, having flourished for a while.

The First Sermon is about Divorce. Asterius shews there by several Reasons that Men are not to put away their Wives, yet he excepteth Adultery, and saith,

that if a Man puts away his Wife for Adultery, instead of taking her again, he commends him for avoiding a Person who by violating Chastity hath broken the indissoluble bond of Marriage. He observes, that the Law of the Gospel is the same for Men as for Women; but that the Roman Laws, have not observed the same Equity; not permitting Wives to leave their Husbands, but only Husbands to put away their VVives.

The reason commonly alledged of this difference, is, that Husbands

do not prejudice their Wives, in committing Adultery, whereas by this Crime, Wives doe intro∣duce into Families other Men's Children, and make them Heirs, who have no manner of Right. Asterius sticks not to say, that this Reason is impertinent, because Men abusing either Virgins or Wives, overthrow and dishonour their Respective Families, and wrong their Parents and their Husbands very considerably.

The Sixth Sermon upon the History of Susanna, is full of curious moral Notions. This is one.

A Man overtaken with a Sin is often drawn by that first Crime into all sorts of Iniquity, as on the contrary one Vertue is the cause of another.

The Seventh Sermon is upon the miraculous cure of the Man that was born blind, he exalts the Greatness of the Miracle, and draws an Argument for Christ's Divinity from it.

The Eighth is a Panegyrick in Commendation of S. Peter, and S. Paul; he shews there how wonderful their miracles were, and in several places establisheth S. Peter's Primacy amongst the Apostles.

All the Apostles, saith he, must give place to S. Peter, and Confess, that he alone deserveth the first Rank, if a comparison of the Graces God gave to the Apostles, is a Token of Priority of Honour.

The following Sermon is a Discourse in Commendation of Phocas the Martyr. He affirms in the Preface, that a remembrance of the Actions of Saints, and of the Martyrs Engagements, is one of the most powerful Arguments that can be, to encourage Christians to Piety and Vertue. He addeth that for this Reason they kept their Relicks, that they are exposed to sight in Shrines, that their Feasts are kept, and Churches built to their Honour, to refresh the Memory of their generous Actions. Afterwards he relates the Life of Phocas the Martyr, in a very plain and natural manner, without any mixture of such Histories as are rather miraculous than ratio∣nal. He ends, with the Honours that were paid to that Saint. He says, That the Memory of him was famous in the Countrey, where his Body lay; That at Rome he was respected almost as much as S. Peter and S. Paul, and that his Head was had in great Veneration. Asterius tells us that the Martyr Phocas, he speaketh of, was born as Sinope, and a Gardiner by Profession, with∣out mentioning that he was a Bishop. This is it perhaps, which hath occasioned the Distinction of two Phocas's Martyrs. The one martyr'd under Trajan, whose Feast is kept July 14. and the other simply a Martyr; whose remembrance is celebrated on the 5th. of March. The Greeks mention them both upon the 22d. of September. Perhaps it is but one and the same Man, whose History hath been variously reported. For both are supposed to have been of Sinope, and the same Miracles are ascribed to both. Be it as it will, Seamen chose this Saint for their Patron, as Aste∣rius observes at the latter end of this Homily.

The Tenth Sermon in Commendation of Martyrs, was preached in an Assembly, met toge∣ther for the Honour of the Martyrs. He begins with this Reflection:

Very often we receive much good from our greatest Enemies unawares. Had not Satan persecuted the Church, we should have had no Martyrs. He afterwards observes, That Martyrs are not only Patterns of Vertue, but also Accusers of Vice. And this, saith he, is thus to be understood. A Martyr hath con∣stantly endured fire and flame, why will you not tame the heat of Lust with Chastity? A Martyr hath not regarded all the wealth of the World, wherefore do you not despise a small Sum for the love of God? A Martyr hath put off his own Body for God's sake, why then will ye not part with the meanest Garment to cover a poor Man? We ought either to Ho∣nour and imitate the Saints as our Masters, or fear them as our Accusers. Out of Honour to Martyrs, we preserve their Relicks with Veneration, looking upon them as Vessels of Bene∣diction, Organs of blessed Souls, and assured Pledges of their Good-will. The Churches are guarded by the Martyrs, as by so many Soldiers. The afflicted make Addresses to them, and with Confidence implore their Intercession. It cureth Diseases, comforteth in Poverty, and appeaseth the anger of Princes. Finally the Churches of Martyrs are an Harbour in a Storm, and a refuge in all Miseries. The Father whose Child is sick, prayeth unto God for his Cure by the intercession of a Martyr, saying,

You Holy Martyr that suffered for Jesus Christ interceed for us. You who can Address to God with greater Boldness, carry this word for your fellow Ser∣vants. Tho' you are no longer in the World, yet you know the Pains and Afflictions of this Life. Your selves have formerly pray'd to the Martyrs, before you were Martyrs, they heard you when you intreated them, now that you can hear us grant ••s our Requests. But least ignorant Persons should yield to Martyrs the Honour which belongs only to God, he adds,

We doe not adore the Martyrs, but we Honour them as God's Servants. We Honour not Men, but admire them: VVe lay up their Relicks in beautified Shrines, and we build magnificent Churches to their Memory, to render them the same Honour in the Church, that is given in the VVorld to those that have done famous Actions.

He goeth on to establish this Principle in the rest of this Discourse, where he speaks so strongly of the worship of Saints and Martyrs against such as despise them, that it gives occasion of Suspicion whether this be not of a younger Age, than that of Asterius Amasenus.

The Eleventh Sermon is a Panegyrick upon S. Euphemia cited in the Seventh general Council, Act. 4. and by Photius. It seemeth not to me to be of Asterius Amasenus his Stile. The Author relateth the History of that Saint, and observes; that she was represented upon a VVinding-sheet that was near her Grave.

After these Sermons come those Extracts produced by Photius, Vol. 271. The first is taken out of a Sermon of Penance upon the sinful Woman, among the Works of Gregory Nyssen, to whom he ascribed it in the Second Volume of his Bibliotheca; but after serious reflection, I have found that it is more likely to be written by Asterius Amasenus.

The Second Extract is taken out of the Sermon upon S. Steven, among Proclus's Sermons. It differs from that which S. Gregory Nyssen made upon that Subject, tho' I confounded them in the Second Volume.

The Third is taken out of the Homily upon the Parable of the Traveller, who going to Jericho was taken and wounded by Thieves, Luk. 10. He supposeth that this Accident was real, and that Jesus Christ makes use of it to inform the Jews of the Greatness of his Charity and Mercy. This wounded man going down to Jericho, is the Figure of Adam, who by his Sin fell from the hap∣py State wherein he was created, and at the same time caused the Fall of all mankind. The Le∣vite and the Priest are Moses and S. John, who finding this Man, that is all mankind, destitute of Grace, Vertue and Piety, and wounded by his Enemies, did indeed look upon him with Compas∣sion, but could not cure him. That the Samaritan is Jesus Christ, who carries a Treasure of Grace, hidden till the time of the New Law. This Exposition of the Parable is pretty exact so far, but the Comparison he makes afterwards, betwixt the Body of Jesus Christ, and the Horse that carried this Samaritan is hardly tolerable, Because, saith he, the Body of Jesus Christ is as it were the Vehicle of the Divinity.

The Fourth Extract of Photius is taken out of an Homily upon the Prayers of the Pharisee and of the Publican, spoken of Luk. ch. 18. Here is an excellent Definition of Prayer.

Prayer is a confe∣rence with God, a forgetting of earthly things, and an Ascension into Heaven. He that pray∣eth standing with his hands lifted up to Heaven, doth by this posture of his Body represent the Cross; and if he prayeth with the Heart, and his Prayer is acceptable to God, he hath the Cross in his Heart. For Prayer extinguishes in him the Desires of the Flesh, the love of Ri∣ches, and puts off from his Spirit the thoughts of Pride and Vanity. He addeth, That Vain-glory corrupts the best Actions, as Prayer, Fasting, and Alms, &c. and renders them impro∣fitable.

The Fifth Extract is out of the Homily upon the History of Zacchaeus, it containeth nothing considerable.

The Sixth is upon the Parable of the prodigal Son. He saith that the Father spoken of in that Parable represents the Father of Eternity; That the two Sons, are two sorts of Men; That the prodigal Child is a Figure of those that have lost the Grace of Baptism; That the Portion of Goods which he desires of his Father, is the Grace of Baptism, and the Participation of the Body of Jesus Christ; That this Child doth indeed ask it well, but does not keep it, but goes into a foreign Countrey, that is he departeth from God's Commandments; That the Devil is that Citizen and Prince who commandeth the Swine, that is debauched Persons; That this Sinner at last acknow∣ledging his Fault, cometh back to God his Father, but with fear and confessing his unworthiness; That the Father full of Compassion and Mercy receiveth him, embraceth, and puts upon him new Robes; That these new Robes cannot be Baptism which cannot be received a second time, but Repentance, which is instead of Baptism, and which blotting out our Sins with tears, makes us clean and acceptable to God; That the Ring afterwards given to this prodigal Child, is the Seal of the Holy Ghost, which is given in Repentance as well as in Baptism.

The Seventh Extract is of a Sermon upon the cure of the Centurion's Servant. Photius saith, that Asterius upon occasion of that History, treateth of the Duties of Masters and Servants; That he adviseth Servants to obey their Masters readily and heartily; and exhorteth their Masters to use them with Meekness and Bounty, looking upon them as Brethren.

For, saith he, they are made of the same Mould with us, they have the same Creator, the same Nature, the same Passions; they have a Body and a Soul as we have, &c.

The Homily at the beginning of the Fast, from which Photius hath taken out the Eighth Extract, is in Latin among the Works of S. Gre∣gory Nyssen. I now Confess, that it rather belongs to Asterius, than to that Father.

The Ninth Extract is of the Homily upon the Man born blind, which we have entire.

The Tenth is upon the Woman having an Issue of Blood. There he speaks of the History of the Statue, which that Woman caused to be set up in Honour of Jesus Christ in the City of Paneas.

This is all that F. Combefis hath collected of the Works of Asterius Amasenus: but since that, Cotelerius in the second Volume of his Ecclesiastical Monuments, hath given us three Ho∣milies upon Psalm 5, 6, and 7. which he ascribeth to Asterius Amasenus, upon the Authority of two Catenae upon the Psalms. He observes that before these Homilies there was one upon Psalm 4. Printed in the Seventh Volume of the Eaton Edition of S. Chrysostom, pag. 431. which he like∣wise attributeth to the same Asterius. I confess I mis-trust very much the Quotations of these Catenae, and I should rather believe, that these Commentaries belong to Asterius the Philo∣sopher, who according to the Testimony of the Ancients, writ a Commentary upon the Psalms, than to the Bishop of Amasea, who is not said to have written upon that Sub∣ject. Cotelerius pretends that the Conformity both of Stile and Doctrine demonstrate that these Homilies were written by Asterius Amasenus. But tho' I pay a great deference to the Judg∣ment of that learned Man, yet I find no such Resemblance; however I would not be believed upon my own word, but leave it to those to judge, who will take the Pains to compare them.

The Stile of Asterius Amasenus is plain, but with a great deal of natural Beauty. His Chara∣cters and Descriptions are excellent: His Sermons would be esteemed in this Age, where those things are extremely valued. He is very severe in his Morals; the Reflections he makes are exact and solid. He explains the Scripture-Parables after an ingenious manner, and draws from them very useful Thoughts. He doth not excite his Auditors by violent Motions as great Orators do; but insinuates into their minds Christian Truths, by his agreeable and natural way of proposing them: and infensibly begets in them an Abhorrency of Vice, and a love of Vertue, only by a bare Pi∣cture lively drawn.

Notes

• a 1.1

  Asterius.] There were several of that Name. The oldest is an Heretick of Arius his Party, men∣tion'd in the first Volume. There is another Aste∣rius commended by Theodoret, in Philotheo, c. 2. but different from this, as well as the Catholick Bi∣shop of the same Name, who lived in the time of S. Athanasius.
• b 1.2

  Towards the latter end of the Fourth Century.] We have observed, That in the Sermon upon New-Years-day, he speaks of Ruffinus his Death, and of Eutropius his Disgrace, which he tells us happen'd the Year before, which justifyeth that he lived at the same time with S. Chrysostom.
• * 1.3

  Asterius Amasenus.
• c 1.4

  The Sermons of this Bishop have been quoted with Commendation by the Ancients.] He is cited in the Second Council of Nice, Act. 4. and 6. Photius made some Extracts out of his works, Cod. 271. Hadrian in lib. de un. quotes his Homilies, and Ni∣cephorus defends them against the Iconoclasts.