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.

SALVIAN.

SALVIAN, a Priest of Marseille, very well skilled in Divine and Prophane Sciences, Ma∣ster of Bishops a 1.1, hath written several Works in a clear and elaborate b 1.2 Stile. These Books * 1.3 I have read, saith Gennadius, Three Books Of the advantages of a Single Life, to Marcel∣lus the Priest; Four Books Against Covetousness; Five Books Upon the Judgment; And another Book to Salonius c 1.4; A Book to Claudian, containing, An Explication of the latter part of Ecclesiastes d 1.5. A Book of Letters; And A Treatise, in Heroick Verse, upon the beginning of Genesis, in imitation of the Greeks. He hath also composed several Homilies for the use of some Bishops, and so many Discourses upon the Sacrament, that I cannot re∣member them all. He was yet living, and enjoy'd an happy Old Age, when Gennadius wrote this of him about the Year 495. It is commonly believed, That we have none of Salvian's Works, of which Gennadius speaks, but it is very probable, that the Eight Books Of the Government of God, and of his Judgments, are the Five Books to Salonius; And the Four Books Of Covetousness, are the Four Books to the Catholick Church. As for the rest, they are not extant.

In the First he undertakes to settle the belief of God's Providence, and to prove that it is every where present, Governing, and Judging all. This he shews in the Two first Books by Reason, Example, and Authority. After he hath laid this firm Foundation, upon which he builds his whole Edifice of Providence, he propounds this great Question: How it comes to pass, if this be true, that the Barbarians, and Heathens, are more happy than Christians, and that among Christians the Good are more Unfortunate very often than Sinners? In the first place he cuts the Knot, by saying, That he might Answer, That he is Ignorant of the reason, and that it belongs not to him to unfold the hidden Counsels of God, nor give a reason of his unsearchable Judgments; that it is sufficient for Christians, that the Holy Scrip∣ture hath clearly taught this point, insomuch, that they cannot doubt of it; That they ought to content themselves with what the Apostle says, That in this World we must suffer Persecutions. But because many believe, that worldly good things are due to them, as a re∣ward of their Faith, he saith first of all, That there are very few Men that can truly pre∣tend, that they have Faith, and are through-Christians. We are made Christians, saith he, by the Law, by the Prophets, by the Gospel, by Baptism, and by Chrism. Now what Man is there that lives conformably to this Calling? Who is there that observes the Commands of Christ in the literal sence? Who loves his Enemies heartily? Who utterly forsakes all? Who bears Injuries patiently? &c. False Oaths, Murthers, Lusts, and many other Sins reign in the World.

His way of handling this subject convinceth us, that his main end was to declaim against the Manners of his Age, which he doth in all the rest of this Work. He therein describes with all the Strength and Elegancy possible, the most common Irregularities. He inveighs particularly against the Uncleanness of the Theatres, and Prophane Sights. He gives a ter∣rible

description of the Corrupt Manners of the People, and especially the Africans; and ••e affirms, That as great as the Calamities of Africk, and other parts of the Empire of Rome, were, in being made a Prey to the Barbarians, they were nothing like to those Punishments and Chastisements which the Crimes of Men deserved. In this Work he speaks of the taking of Carthage by Gensericus, which happened in 439, and of the War of Lotharius against the Vi∣sigoths in the same Year, as of things newly done, which helps us to fix the time when these Books were written.

The Four Books of Salvian, Dedicated to the Catholick Church under the Name of Ti∣mothy, contain a Satyr against Rich, and Covetous Men, and some important Precepts about the Obligation of giving Alms. He bewails in the beginning, the general Corruption of Christians. That blessed time of the Primitive Church is gone and past, saith he, That time wherein all that believed in Jesus Christ did freely offer the Corruptible Goods of this Life to obtain Eternal Riches in Heaven, changing the possession of the things of this Life for the hopes of the good things of another, and purchasing immortal Riches with present Po∣verty. But now Covetousness, Lust; Theft, and other Vices which accompany them, such as Envyings, Hatred, Enmities, Roughness, Lasciviousness, Drunkenness, have come in their place, the Vices of the Church are increased as much as the Members. The Number of Christians is greater, but their Faith is less, for where is now the singular Beauty of all her Members? Where is the time wherein every one minded not his own things. Further, Having described the eager desires which the Christians of his time had to gather great Riches, he confutes the plausible Reasons, and ordinary Pretences, which the Rich Men made use of to excuse their desires of Wealth. The first, says he, are those that say, That the Love which they bear to their Children obliges them to gather Wealth, and get Riches, as if it were im∣possible to love their Children without being Rich. Must Avarice be the Bond and Knot of Kindness? If this be so, I must not condemn Covetousness, but that Love which inclines you to it. How so, Do you condemn the Affection which Fathers have for their Children? I am so far from that, that I say, That we must Love them above all things, but we must Love them as God commands us, by giving them a good Christian Education, and making them Rich in Vertue and Piety. Salvian after he hath rejected this foolish pretence, by which Rich Men attempt to cover their desire, proves, That it is not allowed to Men to make such use of their Riches as they please; That they are but Stewards of what God hath given them, and he will require an account of the Management, and use they have made of it, and condemn them to Eternal Flames for the misuse; That it is dangerous to put off our Conversion, or Alms to the Poor, till we come to Die, because there is a great likelihood, that we do not abstain from Sin out of choice, but because we cannot do otherwise; That Alms-deeds are of no use to them who live ill, and hope to buy off their Sins by the Legacies which they give at their last Gasp, but may be very helpful to those, who, having fallen thro' frailty or ignorance, are really touched with a sincere Repentance, when they know their fault; That he can say nothing of those who continue in their Vices to the last Moment; That he can promise them nothing; That it were Cruelty indeed to forsake them altogether, and hinder them from ap∣plying the last Remedies, but it would be also rash to promise any thing, seeing they offer themselves so late to be cured; That all the Remedies that can be used to cure their Sins, is nothing but Alms-giving, which must then be applied to them; That they ought to be ad∣vised to offer their Wealth for the deliverance of their Soul, but to do it with Tears, Grief, and Sorrow, because God doth not regard the Offering so much, as the disposition of the Heart of him that Offereth; That also when they Offer their substance to God, they must do it not with the Confidence of a Person that brings a Present, but with the Humility of a Debtor who would pay what he owes.

Salvian having thus shewn in the first Book, That Sinners are obliged to give Alms, he de∣monstrates in the Second, That this Obligation reaches to the Righteous also. 1. Because there is none of all those many Benefits of Nature, or Grace, which we are not beholding to God for, and more especially, for the Death of Jesus Christ. But are then the Widow, Virgin Consecrated to God, the Monk, and Clergy-Man, obliged to give all their Goods to the Poor? Did not the Law permit the Holy Men to preserve their Estates? The Law, saith Salvian, was perfected by the Gospel, all that was allowed then is not so now. Under the Law there was more liberty, Eating of Flesh was then commended to us, but now Abstinence is wholly Preached up; there were few Fasting-Days, now all our Life is a continued Fast. Revenge was then lawful, but now we must suffer, &c. Let any Man read the Precepts of the Gospel. The Apostle will not have a Widow to live in Pleasures and Delights, how can it then be permitted her to be Rich? Such Virgins as give but a part of their Goods are Fools, for the Lamp goes out because there is not Oil enough. It is needless to demonstrate, that Clergy-Men, and Bishops, are obliged to reserve nothing of their Goods to themselves, since it is their part to give an Example to the Ignorant Christians, whom they ought as much to surpass in Devotion, as they do in Degree and Dignity. For the highest place in the Priestly Office, without great worth, is nothing else but a Title given to an Office, Dignity to an unworthy Person, and as a Precious Stone in the Dirt. The Levites of the Old Law had nothing of their own; with how much greater reason is it forbidden to the Ministers of the New Law to possess Riches, and leave them to their Heirs. Jesus Christ doth not advise

〈◊〉〈◊〉 as 〈◊〉〈◊〉 doth others, 〈…〉〈…〉 Gold, or Silver. The 〈◊〉〈◊〉 are 〈◊〉〈◊〉 obliged 〈◊〉〈◊〉 others to 〈◊〉〈◊〉 them 〈◊〉〈◊〉, because 'tis their State and 〈…〉〈…〉 Sins, we must give them to 〈…〉〈…〉 of Life▪ I grant we may, says 〈…〉〈…〉, and cut off all Super∣•…•… We 〈…〉〈…〉 getting Riches, or e••creasing them, or be trou∣bled in keeping them. Lastly, Some Goods, which we have in this Life, must be distri∣buted 〈…〉〈…〉 not 〈◊〉〈◊〉 run to the last 〈…〉〈…〉 I have children may some say, (here begins Word••'s Third 〈…〉〈…〉 for their Salvation. But if 〈◊〉〈◊〉 the Affection of Parents, who leave their Children something to live on, be 〈…〉〈…〉 their ••ollateral Heirs, and 〈◊〉〈◊〉 〈◊〉〈◊〉 to Rich Men? Oh unhappy Men, as 〈◊〉〈◊〉 〈◊〉〈◊〉 you are full of Carking 〈…〉〈…〉 when you are Dead, and do not think up∣on 〈…〉〈…〉, before God's 〈◊〉〈◊〉, the Devils attend you 〈◊〉〈◊〉 〈◊〉〈◊〉 you Eternally, and you are thinking on the Pleasures which your Heirs will have in enjoying the 〈◊〉〈◊〉 which you have gotten. I do not speak this to 〈◊〉〈◊〉 Christians altogether from leaving any thing on their lawful Heirs, Heirs, but to Teach them above all things to take care of 〈◊〉〈◊〉 Salvation. There are some cases in which it is not only justly allowable to leave in their Heirs, 〈◊〉〈◊〉 it were the greatest Injustice not to do it. As for Example, If a Man leaves his Father, or Mother, 〈◊〉〈◊〉, or Wife, 〈◊〉〈◊〉 Necessity, if he hath Poor Friends, he is obliged to leave them something, and so much 〈◊〉〈◊〉 〈◊〉〈◊〉, if they are Dedicated to God, although we now do just the contrary, and Fathers leave none of their Children less than those they have offered to God. But why is it necessary to give to the Religious, 〈◊〉〈◊〉 say▪ How, Must they be forced to beg their Bread, because they are Religious? It true, That That they need not the things of this World, but no thanks to their Parents, that they are not in ••ant. 〈◊〉〈◊〉 〈◊〉〈◊〉 and Hardness would reduce them to it, if they had not other helps. You will demand What g••••d would it do them to have an equal share of their Father's Estate with their 〈◊〉〈◊〉? I Answer, That it would be useful to maintain the others Religious, to impart to those that have nothing; that their Charity may make them not to have it soon, but may be more happy in having had it. Why do you reduce them to Poverty against their w••••••s 〈◊〉〈◊〉 Suffer them to embrace Poverty voluntarily, to chuse it out of Devotion, without obliging them to endure it through Necessity. There are some that think it 〈◊〉〈◊〉 〈◊〉〈◊〉 leave the Pro•…•… to their Religious Children: This is a kind of Impiety, and In••••••elity, says 〈◊〉〈◊〉, For besides that the propriety of their Goods belongs to their Children, this is a way found out to provide for their Children without giving any thing to God. They would have the Holy Monks Live in Riches, but Die in Poverty. In fine, 〈…〉〈…〉 much against that Abuse, which is become a kind of Law among us. To leave nothing to the Religious, or only an Allowance for Life; he spends the rest of this Book, and all the Fourth in proving, That Men are obliged at their Death to leave a part of their Estate to be employed in ••ions Uses. Salvian cites one place of these Books in his Fourth Book Of the Government of God, which shews, that they were written before the Year 440. He also gives the reason of the Title of these Books in his Letter writ∣ten to Sal•…•…, where he says, 1. That he Dedicated them to the whole Church, because the disorders were general. 〈◊〉〈◊〉 That he concealed his own Name for Two Reasons, for fear it should be 〈◊〉〈◊〉 occasion of Pride, and upon the account of that small Authority, and Esteem he had, least they should hurt the important Truths contain'd in his Work. 3. That he chose the Name of Ti•…•…, according to S. Luke's Example, who ••ook Theophilus's, because that Name may agree to all Men that Honour God, and that being fearful of telling a Lye, he assumed a Name which agreed to the design of the Work composed for the Honour of God. But that it was needless curiosity to search after the Author, because he was not willing to be known. There are besides these Eight Letters of Salvian's, which are all written with a great deal of Elegancy. The best of them is that which is written to his Wife's a 1.6 Father and b 1.7 Mother, in his own, their c 1.8 Daughter's, and their d 1.9 little Daughter's Name, to appease the Anger in which their Mother and Father were, because they were retreated, and had Consecrated themselves to God.

It is not necessary to commend the Beauty and Elegancy of Salvian's Stile; it is sufficiently known to all that have but a little smattering of Learning. It would be hard to find a more near, beautiful, smooth, and pleasant Discourse. He is not so diffusive, but he is more di∣verting, and full of Instructions, than Lactantius; and he proves what he asserts by Texts of Scripture, which he alledges much to his purpose, and which come up very well to the Sub∣ject in hand. He makes very Natural Descriptions of Vices to create Hatred of them, he produces very plausible Reasons to induce Men to forsake them, and he confutes solidly and ingeniously the idle pre•…•…es which they made use of to defend their pursuit of the World. His Morals are strict without being unreasonable, but he lays down some Principles a little too largely, and which he cannot maintain in their strict sence, but it is the common fault of

〈◊〉〈◊〉 that are too rigid Censors of Manners, and it is hard to inveigh strongly against a Vice, a••d not fall into the contrary Extream.

There are Three Books of Questions, [Printed with Salvian at Basil, and elsewhere,] to re∣concile some places of the Old and New Testament together. Some attribute them to Salvian, but 'tis certain they are not his. [They are commonly imputed to Julian Bishop of To∣ledo].

The Works of Salvian have been Printed in the former Age in several places, as at Basil in 1530, [with the Notes of Alexander Brassicanus in Folio] at Paris in 1570, and in 1575, at Rome by Manutius in 1564. M. Pitthaeus reviewed them by several Manuscripts, and put out a new Edition at Paris in 1580. After him Ritterhusius caused them to be reprinted in 1611, [at Altorf in 2 Vol. Octavo] to which he added long Comments. Pitthaeus's Edition was again Printed in 1645, [and in 1640 at Paris]. Lastly, M. Baluzius having reviewed them by Four Manuscripts, published them with short Notes. This Edition which is the last, and the best, was Printed for Muguet in 1663, [at Paris, where it was reprinted again in 1669, Octavo. Besides these Editions they were Printed at Norimberg in 1623, at Rouan in 1627, Twelves, with Brassicanus his Notes. At Oxford in 1633, with the aforesaid Notes].

Notes

• a 1.1

  Of Bishops.] Salonius and Veranus are ordinari∣ly added, but there are several MSS, where they are not found. It is so read in Honorius Augustodu∣nensis, but it is an evident Addition, for who sees not, that there is no sence in the Text of Gennadi∣us, if it be read so. These are his words, Salvia∣nus divina & humana literatura instructus, &, ut abs∣que invidia loquar, Magister Episcoporum. This is good and compleat sence. But what does he mean to say after this, Sanctorum Salonii & Verani? Was it a thing to be envied, to be Master of these Two Bishops? No surely, But it was to be Master of Bishops, and to make Sermons for them, as we learned by what follows, Homilias scripsit Episcopis multas, for so it ought to be read, and not Episco∣pus.
• b 1.2

  Elaborate.] Scholastico Sermone, is a Term which was used at that time to express a Polite and Elaborate Discourse.
• * 1.3

  Salvian.
• c 1.4

  To Salonius.] It is in Gennadius, Pro eorum me∣rito satisfactionis, which is very obscure. M. Balu∣zius reads it, Pro eorum praemio satisfaciendo, which is not much plainer. I believe it ought to be read, De praesenti judicio & de merito satisfactionis ad Salonium Libros VIII.
• d 1.5

  Ecclesiastes.] It is Ecclesiasticus in Gennadius, but it is a mistake. It ought to be read, Ecclesi∣astes, as Ado observes in his Chronicon.
• a 1.6

  Hypa∣tius.
• b 1.7

  Palladia
• c 1.8

  Quieta.
• d 1.9

  Auspici∣o••a.