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.

RUFINUS.

RUFINUS, Sir-named by some Toranus, or Tyranius a 1.1, a Priest of Aquileia b 1.2, was famous in S. Jerom's time; and after he had been one of his best Friends c 1.3, he proved * 1.4 afterwards one of his greatest Enemies. He embraced a Monastick life d 1.5, and was baptized in a Monastery about the Year 370. He went out of Rome with Melania in 372, to go into Egypt e 1.6, to visit the Monks in the Desert of Nitria; they came out of Egypt in∣to Palaestina, and dwelt 25 Years in Jerusalem, where the House of that famous Widow was the Resort and Harbour of all the Pilgrims that came to visit the holy Places. She received them with joy, kept them at her own Charges, and gave great Gifts to the Church of Jerusalem. All this time Rufinus spent his Life in the Study and Exercises of Piety. Because he understood the Greek and Latin Tongues very well, he undertook to Read and Translate the Works of Greek Authors, and especially of Origen: He conceived so high an Esteem for that Author, that he undertook ••his Defence against all Accusers. This made him fall out with S. Jerom, who took the contrary side: However, they were reconciled before Rufinus f 1.7 left Palaestina to return to Rome. But this Peace did not last long. Rufinus and Melania having tarried 25 Years in the East, resolved to go back to Rome: They took Shipping in the Year 397; and having passed by Nola, where they were very well received by S. Paulinus, Bishop of that place, they came to Rome. Some∣time after Rufinus published the Translation of the First Book of the Apology for Origen, which went under Pamphilus's Name, with a Letter to show that Origen's Works had been falsified, and a Translation of the Books of Principles, with a Preface that offended S. Jerom. This Saint wrote immediately his Apology against Rufinus, against which Rufinus composed Two Books of Invectives. This Controversie made a great noise in Rome, where both these famous Antagonists were in great credit, and had many Advocates. Rufinus kept himself quiet as long as Pope Syri∣cius lived, and received a Letter of Communion from this Pope; with which he retired into Aquileia. But after his Death, Anastasius, that succeeded him, cited Rufinus to appear before him; but he not appearing, only excusing himself by an Apology, was condemned without Mercy; so that he could not preserve his Dignity of Presbyter in Aquileia, where he abode till the Visigoths spoiled Italy in 409, when he was forced to retire into Sicily, where he died in the Year 410 g 1.8.

Rufinus wrote Two sorts of Books, Translations of Greek Authors, and Books of his own ma∣king.

The Greek Translations are the greatest and most considerable part of his Labours; for, as Gen∣nadius says, he gave the Latins a great many of the Greek Books. The Catalogue of them is this:

The Twenty Books of Jewish Antiquities, by Flavius Josephus.

The Seven Books of the Jewish War.

Two Books against Appion of the same Author.

Eusebius his Ecclesiastical History, reduced into Nine Books, and Translated with great Li∣berty h 1.9. The Books of Recognitions i 1.10, attributed to S. Clement, with a Preface.

The Sentences k 1.11 of Sixtus the Pythagorean, which he had falsely ascribed to Pope Sixtus the Second of that Name.

The Book of Origen's Principles; 17 Homilies of the same Author upon Genesis; 12 Homilies upon Exodus; 16 Homilies upon Leviticus; 28 Homilies upon Numbers, 26 Homilies upon Joshua; 9 Homilies upon the Book of Judges; the first Homily upon the Book of Kings; 9 Ho∣milies upon the Psalms, and Commentaries upon the Epistle to the Romans; and a Letter of Ori∣gen's, where he complains of his Book's having been corrupted.

The first Book of Pamphilus's Apology for Origen.

The Orations of S. Gregory Nazianzen: The Ascetical Rules of S. Basil, and some other Trea∣tises of both these Fathers of the Church.

The Sentences of Evagrius Ponticus; and some other Treatises of this Author. He Translated besides, if we believe Gennadius, a Treatise of Pamphilus's against the Mathematicians * 1.12: And S. Jerom observes, that he had published an Arian's Book under the Name of Theophilus the Mar∣tyr; but neither of these Books are extant.

Rufinus gave himself a great deal of liberty in his Translations, and kept more to the Sence which he judged ought to be given to Authors, than to their Words. In a word, his Translati∣ons are Paraphrases, rather than literal and faithfull Versions. He hath used much freedom, par∣ticularly in Eusebius's History, and in Origen's Treatises, where he hath changed, added and struck out many things, as he acknowledgeth himself. But if these Translations be not sincere, they are eloquent enough, and they have that clearness which makes them pleasing to the Reader.

The Works of Rufinus's own Composition, are these.

Two Books of Ecclesiastical History, which he hath added to the Translation of Eusebius his Books; wherein he continues the History of the Church, to the Death of Theodosius the Emperor. These Books are dedicated to Chromatius of Aquileia, and were written at the same time that Alaric, King of the Goths, wasted Italy. They were Translated into Greek by Gelasius of Caesa∣rea. They are pretty well written, but there are many Historical faults l 1.13

A Discourse to prove, that Origen's Books have been falsified; published at Rome in 397, with the Translation of Origen's Book of Principles, and of Pamphilus's Apology.

Two Books against S. Jerom's Apology, entituled Invectives.

In the former, to justifie his Doctrine against the Accusations of S. Jerom, he produces that Creed, and that Doctrine which he had learned at Aquileia above Thirty years before, from Chro∣matius, Jovinian and Eusebius; he observeth, that in his Church they did not only profess in their Creed to believe the Resurrection of the Flesh, carnis resurrectionem; but that they added, of this Flesh, hujus carnis resurrectionem.

To the end, saith he, that making the Sign of the Cross upon our Brother, as is usually done at the end of the Creed, we may make a publick profession, that we believe the Resurrection of the same Flesh which we now touch.

He uses

this Confession for his Justification against S. Jerom, from the Accusation of being in an error in the point of the Resurrection of the Flesh, and of not believing that Man should rise again with his whole Flesh. He affirms, that he is wrongfully accused of that Error; for his Opinion is, that the whole Body shall rise again with its Members; but that it shall be glorious and immortal, and shall be no more subject to Corruption, and other infirmities of mortal and corruptible Flesh.

After this he answers what was objected against him, that he entertained Heretical Opinions concerning the Trinity. He shews, that his Doctrine in that point cannot be suspected of Error: That if through inadvertency he hath let pass in the Translation of Origen's Principles, any passage wherein he seems to say that the Son sees not the Father, and that the Holy Ghost sees not the Son, he should not for all that be accused of Error, since in so many places he professes the con∣trary: That if they had charitably warned him of it, he would have either blotted out or altered it, as he had done the others, which he found to be contrary to the Doctrine of the Church, con∣cerning the Trinity. He complains also, that Paulinianus had poisoned the Translation of that place, making him say, That it was neither impious or abs••rd to say that the Son sees not the Fa∣ther; whereas he had only said, That he would afterwards give a reason of the Sence, in which it might be said, That the Person of the Father was invisible.

After that he repelleth all S. Jerom's reproachfull Allegations, declaring that S. Jerom himself had formerly commended Origen, Translated his Works, and that in his Commentaries there were the same Errors concerning the Nature of the Flesh, when risen again; the Prae-existence of Souls, and the end of the Torments of the Devils, and the Damned; for which Reason he found fault that Origen's Books were Translated. This he sheweth by long Extracts out of different Commentaries of this Father.

The Second Book of Rufinus's Invective is concerning the personal Reproaches which he utters against S. Jerom. First he charges him with tearing the Reputation of Christians of all States and Conditions, in his Book of Virginity, and with blaming their Manners at such a rate, that Pa∣gans and Apostates enquired diligently after that Book, to make use of it against the Church. Se∣condly, he accuses him of Perjury, because after a solemn Oath to read the Books of profane Au∣thors no more, he ceased not to read and make use of them in his Works: Particularly he takes notice of a passage in his Treatise of Virginity, wherein he pretends that S. Jerom spake of God after an irreverent manner. He laughs at S. Jerom, for boasting that he was Didymus's Disciple, for having had one Month's Conversation with him. He jests upon him for taking as his Teachers, Porphyry the Philosopher, and Barrabas the Jew. He quoteth several places of his Writings, to prove, that he not only commended the Erudition and Learning of Origen, but that he approved his Doctrine also. He accuseth him of striking out of his Chronicon, what he had said before in fa∣vour of Melania. He reproveth him for the low esteem he had of the Septuagint. He finds fault with his contemptuous rejecting the Story of their 70 Cells. He blames him for not own∣ing the History of Susanna for Canonical. Lastly, he makes it Criminal in S. Jerom to Translate the Bible a-new. This Invective is written with much address and vehemence. He composed it in the Year 399.

Sometime after he writ his Apology to Pope Anastasius; wherein having expounded his belief of the Trinity, the Resurrection, the last Judgment, and the Torment of Eternal fire for the De∣vils, in a very Catholick manner; he declares that he was uncertain of the Origination of Souls, having observed that Ecclesiastical Authors were not agreed upon that Subject; That some, with Tertullian and Lactantius, believed that they were formed with the Bodies; That others, as Ori∣gen, were of opinion, that they were created with the World, and that God infused them into Bodies; and Lastly, That others affirmed that God both created and placed them in the Bodies at the same time; and so, not knowing which of these Opinions was the truest, he remitted the decision to God, not being able to be positive concerning any more than what the Church teaches, That God is the Creator of Souls and Bodies.

Having thus given an account of his Doctrine, he justifies himself of the Objections made a∣gainst him for Translating Origen's Books. He saith, that it is very plain, that it was Envy only that made them condemn that Undertaking; That if there is any thing displeasing in the Au∣thor, the Translator is not to be charged therewith, who has barely delivered the Sence of the Author. That he had prevented the inconveniency that might have happened, by striking out the Errors which he conceived to have been added in Origen's Books; That he had given notice of it in his Preface; so that they were much to blame to accuse and calumniate him upon that Subject:

For, saith he, when will Simplicity and Innocency be secured against Envy and Slaundering, if they be not upon this occasion? I neither justifie nor approve Origen, but I Translated him, and so did many others before me; I am the last, and that at the request of my friends. If such a Translation is not acceptable, be it so, I will Translate no more.

He concludes, by assuring the Pope, That he neither has, nor ever had any other Sentiments than these he hath now declared, and which are those of the Church's of Rome, Alexandria and Aqui∣leia; telling him withall, That such as through Envy or Jealousie against their Brethren, do oc∣casion Scandals and Divisions, shall give an account at the Judgment-seat of God.

The Exposition of the Creed directed to Laurentius, which is found amongst the Works of S. Cyprian, and of S. Jerom, is likewise Rufinus's Work. Gennadius who was one of the most zealous Defenders of this Author, saith he hath done extremely well in this piece, and that all other Ex∣positions of the Creed are not to be compared with it; and indeed it would be hard to find a more compleat Treatise upon the Creed than this.

He observes in the beginning, the difficulty of that Undertaking, because it was very dangerous to speak of Mysteries; That some famous Authors had already written, but very succinctly upon that Subject: That Photinus had chosen that way to establish his Heresie: but his design was to expound the Creed with simplicity, by keeping to the very terms of the Scripture, so to supply what had been omitted by those that writ before him. Then he declares, that the Apostles had Conference together to compose the Creed, before they divided, that so they might teach all whom they should convert by the same common Creed; That it is called Symbolum, either because it is the result of a Conference betwixt several Persons, or because it is the Mark of distinction, where∣by Christians are known. Afterwards he examines all the Articles, and observes the several ways of repeating them in different Churches. He clears their Sence in a very plain manner, and con∣firms it by the most opposite passages in the Holy Scripture. In explaining the Article of the Catholick Church, he gives a Catalogue of the Canonical Books, of the Old and New Testa∣ment, and admits into the Canon of the Old Testament, none but the Books owned by the He∣brews: But he says, That there are other Books read in Churches, which are not made use of to confirm Articles of Faith, and he calls them Ecclesiastical Books. These Books in the Old Te∣stament are; Wisdom, Ecclesiasticus, Tobit, Judith, the Maccabees, and in the New Testament, the Book of Hermas, and S. Peter's Judgment. He observes further upon the same Article, that there is but one Church: and in few words he condemns most of the Sects that have separated from it; He enlarges much upon the last Article concerning the Resurrection of the Body, observing again in this place, that the Church of Aquileia had added, of this Body, and that they made the sign of the Cross in the Conclusion of the Creed.

The Exposition of Jacob's Blessing is the first Book that is Printed under Rufinus's Name, in the Collection of his Works. This Treatise was written at Paulinus's request; which made Isidore to attribute it to Paulinus, tho' it be composed by Rufinus, as Gennadius assures us: It is divided into two Books. In the first he explains Judah's Blessing, and in the second, that of the rest of Jacob's Children. He particularly keeps to the Historical Sence, without neglecting either the Mystical or the Moral: He shews, That this Patriarch's Prophecies are fulfilled, either in the Church, or in the Jewish Tribes.

He follows the same method in his Commentaries upon the Prophets Hosea, Joel and Amos. These Commentaries are clear and neat: He expounds his Text after an elegant but natural way without intangling himself with Allegories, hard Questions, or long Digressions. He tells us in the Preface, That he had made some Commentaries upon Solomon's Books, and that he designed to do the like upon all the lesser Prophets. He desires the Reader to take Notice, That he made use of the-last Translation which is conformable to the Hebrew Text, but that he had but little help from other Men's Works in his Commentaries.

For, saith he, the Latins seem to have been agreed to write nothing upon the Minor Prophets. Some Greek and Syrian Authors indeed have endeavoured to expound their Prophecies; and I confess I have read upon those Books some Commentaries of S. John Bishop of Constantinople; but, his Custom was, he composed them rather for Exhortations to his Auditors, than for Expositions of the Scripture Text. Ori∣gen after his peculiar way, entertained his Readers with delightful Allegories, but takes no pains to give the Historical Sence; which is the only thing that is solid. S. Jerom, a Man of vast Parts, and throughly learned, hath written Commentaries upon those Prophets, but he so much insist∣ed upon the Jewish Traditions, that he took no pains to find out the Sence of the Prophecies by their Events. So that his Commentaries are wholly made up, either of Origen's Allegories, or of Jewish Traditions.

This is Rufinus his Judgment of others; and it must be confessed, that he hath avoided what he reproves in the Commentaries of others, and that his is more useful for the understanding of the Historical Sence of the Prophecies. It is strange that Gennadius should make no mention of these Commentaries; but the Stile and the Circumstances sufficiently discover them to be composed by Rufinus: Tho' some have doubted it.

We have only now to speak of the Commentaries upon the Seventy five first Psalms, which were Printed by themselves at Lyons, in the Year 1570. but they cannot belong to Rufinus, because there are whole Periods taken out of S. Augustin's Commentaries upon the Psalms m 1.14, and out of S. Gregory's Morals. Gennadius speaks of several Letters of Piety written by Rufinus, among which he gives the first place to those that are written to Proba, but they are not now extant.

It must be acknowedged, That Rufinus, tho' very ill used by S. Jerom, was one of the ablest Men of his time: Perhaps he had not so much Learning as S. Jerom, but his Temper was better and less violent. He doth not write so good Latin, but his Stile is more even. It cannot be denied, but that the Latin Church is obliged to him for the knowledge of the most considerable among the Greek Authors; and particularly of Church-History. Tho' he was accused of divers Errors, yet he was convicted of none, and he justified himself sufficiently of the reproachful Obje∣ctions made against him. He defended Origen, but that was by rejecting the Errors Father'd upon him. The only Thing he may be thought to have been guilty of, not upon the Score of his own Writings, but by the Testimony of the Authors that have spoken of him, is that he was Pelagius's Tutor. But perhaps the Disciples Errors may have been imputed to the Master, tho' he never taught them. However it cannot be said, That he divided from the Church upon that occasion, or that these Errors were obstinately maintained by him. And so, in my Opinion, it is very unjust for modern Writers, to blemish the Memory of him, and use him, as if he had been one of the greatest Hereticks in the World. We should not mind all the Accusations where∣with S. Jerom loaded him in the heat of their Quarrel: but rather imitate the Modesty of Pope Gelasius, who gives him the Character of an Holy Man; Rufinus vir religiosus. Tho' he con∣fesses, That S. Jerom was in the right when he reproved him, for what he said concerning Man's Free-Will.

The Works of this Author have been collected into one Volume in Folio, and Printed at Paris ••y Sonnius in 1580. They forgot to insert the two Invectives, and the Apology to Pope Anastasius, with the letter concerning the falsifying of Origen's Books, which are in the last Volume of S. Je∣rom's Works. His Translations are in the ancient Latin Editions of those Greek Authors, which were made publick before new Translations were made.

Notes

• a 1.1

  Sir-named Toranus or Tyranius.] This Sir∣name was given him by a certain Author that speak∣eth of Ecclesiastical Writers, whose Book is imme∣diately after the Treatise of Ildephonsus of Toledo in Miraeus's Bibliotheca. He is commonly called Toranus; but the Original of that Name is not known.
• b 1.2

  Priest of Aquileia.] Gennadius, Palladius, and all the rest of the Ancients say that he was of Aquileia, a City of Italy; yea, himself seems to declare it plainly in his Apology; yet Marius Mer∣cator calleth him a Syrian. Garnerius is of opini∣on, That that Rufinus, spoken of by Marius Mer∣cator, and whom he supposes to have been Author of the Pelagian Heresie in Rome, is not the same with him of whom we write now; but his Argu∣ments are very weak, and in all probability he is the same Rufinus. Father Gerberon thinks, on the contrary, that Marius Mercator speaks indeed of our Rufinus; but he affirms, that Rufinus was not born in Aquileia, but only a Priest and an Inhabi∣tant of that Town. He quotes two passages of S. Je∣rom to prove it, but they are not convincing. It is more natural to say that Marius Mercator called Rufinus, a Syrian, because he dwelt long in Syria, and came from thence, when he sowed the Pelagian Doctrine in Rome.
• c 1.3

  One of his best friends] S. Jerom commends him in the 5th. Epistle to Florentius, and recom∣mends him as a Man whom he particularly e∣steem'd. His 4th. Epistle to Rufinus shews the same.
• * 1.4

  Rufinus.
• d 1.5

  He embraced a Monastick life.] He saith in his first Invective, that Thirty years before he was baptized in a Monastery by Chromatius, Jovinian and Eusebius. This Writing is of 399, or 400.
• e 1.6

  To go into Egypt, &c.] Palladius relateth these Circumstances of the Lives of Rufinus and Melania, in his Historia Laufiaca. Chap. 32, and 33. he saith, That they abode 27 Years in the East, but S. Paulinus reckons but 25: And this Epocha agreeth best with the other circumstances of their Journey.
• f 1.7

  Yet they were reconciled.] S. Epiphanius in his Letter charges Rufinus with Origen's Errors, and reckons him among the Followers of John of Jerusalem, and among S. Jerom's Enemies. S. Je∣rom says the same in the 66th. Letter to Rufinus, as soon as he had published his Translation of the Books of Principles, Scias nos reconciliatas inimi∣citias purè colere.
• g 1.8

  Where he died, &c.] S. Jerom in his Com∣mentaries upon Ezekiel and Jeremiah, speaks of Rufinus as one already dead: It is certain that Rufinus retired into Sicily after Rome was taken, as he says himself in his Letter to Ursacius, set forth by Valesius.
• h 1.9

  Eusebius his Ecclesiastical History reduced in∣to Nine Books, and Translated with great Liberty.] He hath passed over almost all Eusebius his Ninth Book, and hath made but One of the Eighth and Ninth. In the Seventh he hath added a Relation of S. Gregory Thaumaturgus his Miracles, which is not in Eusebius; and in the Ninth, an Harangue of Lucian the Martyr. There is some alteration in the Order of the Chapters in the Sixth and Se∣venth Books. There are several faults in his Transla∣tion; he makes Zacharias, spoken of in S. Luke, to have been a Martyr at Lions; he confounds S. Biblias with S. Blandina, &c.
• i 1.10

  The Books of Recognitions.] Bellarmin be∣lieves that this Translation is falsely attributed to Rufinus; but Gennadius owns it to be his.
• k 1.11

  The Sentences of Sixtus the Pythagorean.] S. Jerom upbraids him with that fraud in several places. Ep. ad Ctesiph. in c. 18. Ezek. & in c. 22. Jeremiae.
• * 1.12

  [By Ma∣thematici∣ans, they meant Ju∣dicial Astrologers; as also did most of the ancient Romans, who were for the most part very ignorant of that part of Learning, till towards the Fall of their Empire, when Apuleius, Boëthius and Cassiodorus Translated some of the Elementary Books of the Grecians, into Latin.]
• l 1.13

  There are many Historical faults.] These are some of them. He supposes that Athanasius hid himself for six years after he was condemned by the Council of Tyre. He perverts the Order of Time in the History of S. Athanasius. He sheweth but little favour to S. Gregory Nazianzen, and S. Basil. He saith that S. Hilary was Excommunicated, which is false: And he confounds the Time, when he says, That S. Hilary was Banished after the Council of Milan. There are several other faults of the same nature; notwithstanding which, it is a very usefull Work, because he is the first that has unfolded and put in order the History of that time.
• m 1.14

  There are whole Periods taken out of S. Au∣gustin's Commentaries upon the Psalms.] This is particularly remarkable upon the 1st. Psal. ver. 1. Psal. 3d. ver. 1. Psal. ••th. ver. 1. Upon the Ninth Psalm there is a whole Period which beginneth, Prima persecutio, taken almost word for word out of S. Augustin's Commentary upon the Third Psalm. The Author says, That he lived in a time, when no Heresies appeared, which shews that this is the Work of a new Compiler.