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.

ARNOBIUS.

THough Arnobius and Lactantius lived the better part of their time in the Fourth Century of * 1.1 of the Church, yet we shall nevertheless joyn them to the Authors of the Third, because they wrote with the same Spirit, and after the same manner; that is to say, they did not employ themselves in writing against the Heresies that role in the Fourth Age, but only in in confuting the Pa∣gans in Imitation of the Ancients.

Arnobius was Professor of Rhetorick at Sicca, a City of Numidia in Africk a 1.2 under the Emperour Dioclesian. He was first a Pagan; but as St. Jerome tells us in Euseb. Chron. being desirous to be con∣verted, that he might more easily prevail with the Bishops to admit him amongst the Faithful, he com∣posed, when he was but a Catechumen, Seven Eloquent Books against the Religion he had then left, and these Books were as Pledges or Hostages that procured for him the Favour of that Baptism he so earnestly sollicited. Now though it must be consessed, that he did not perfectly understand the Chri∣stian Religion when he wrote these Books, in which some Errours are to be sound, yet he confuted the Absurdities of Paganism with singular Dexterity, and vigorously defended the principal Articles of our Religion.

He begins his First Book with consuting that Popular Calumny, which the Pag ans so industriously advanced against the Christians, viz. That they were the Authors of all the Calamities and Miseries that afflicted the World. He shews, that this is a groundless and unreasonable Fancy, that there were Plagues, and Famines, and Wars before our Saviours appearance, and that nothing had been changed since his coming: That he was so far from being the Author of their Miseries, that on the contrary, he brought abundance of Good unto the World; That Miseries proceed from Natural Causes, and that it often happens, that those things which in the common acceptation of Mankind pass for Misfortunes, don't prove so in effect; That if the Christians were the Cause of these Calamities, the World would have had no Interval without them ever since the appearance of Jesus Christ; That if the Pagans De∣ities sent these Miseries to Men for the Punishment of the Christians, they were unjust as well as weak; That the Christians worship the true God, and apprehend no dangers from false ones; That they adore Jesus Christ, but don't consider him as a Man that suffered Death for his own Transgressions, but as a real true God, who took the Humane Nature upon him to manifest himself to the World, to teach Mankind the ways of Truth, and to accomplish all those things for which be appeared upon Earth; That he died, and afterwards was raised up from the Grave, to satisfie all Men that the Hopes of their Salvation were certain. He proves the Divinity of Jesus Christ by the Exemplary Holiness of his Life, by the Innocence of his Manners, by the great number of Miracles and Prodigies that were wought by him, and by others that had Commission from him, by the Signs that appear'd upon the Earth at his Death; and then he shews, that we cannot reasonably question the Truth of these things, because the Evangelists, who have delivered them in writing, were Persons of great Integrity and Simplicity; That there is no reason to imagine they were so Vain, or indeed so Mad, as to pretend they saw those things that they never did see; especially since they were so far from reaping any Advantages from such In∣ventions that they thereby exposed themselves to the Hatred of all the World.

In his Second Book, he demonstrates that Jesus Christ was wrongfully Persecuted, since he had done nothing to deserve the hatred of any one, since he was no Tyrant, and destroy'd no body, since he acquired no Riches for himself, and did no manner of Injustice to the meanest Person. He likewise shows, that the Pagans had no certain Principles whereby to judge which was the true or false Religi∣on; that they were very much in the wrong, for laughing at the Credulity of the Christians; since in the generality of things that have a relation to Humane Life, Men usually manage themselves by the be∣lief which they repose in particular Persons; That Jesus Christ merited a great deal more than all the Philosophers in the World, because of the Miracles which he wrought; That the Pagan Philosophers be∣lieved the same things that are received by the Christians; as for Instance, The Immortality of the Soul, the Resurrection of the Body, and Hell Fire. He takes occasion from thence to discourse of the Nature of Souls, he pretends that they are of a middle quality between a Spirit and a Body; that they are by Nature Mortal; but that God of his Goodness immortalizes the Souls of those who repose their Considence in him. He confutes Plato's Notions concerning the Soul's Immortality, and it's Ex∣cellency, Dignity, Exile or Imprisonment in the Body. He supposes that it is Corporeal and extraduce; That Man is but very little different from the Beasts; That his Soul is mortal by Nature, but that it becomes immortal by the Grace of God: Opinions unworthy of a Man that had been perfectly instructed in the true Religion. What he at the same time observes, that in the Matters of Religion we ought

not to indulge a fond Curiosity, not endeavour to penetrate into the Reasons of God Almighty's Con∣duct, nor judge of it by our own Light, is infinitely more worthy of a Christian,

Jesus Christ, says he, was God, and I ought to tell you so, though you are not willing to understand it, yet he is God and speaks unto us from God. He has commanded us not to perplex our selves with unprofitable Questions; let us therefore leave the Knowledge of these things to God, and not amuse our selves in a vain pursuit after them.

And yet he does not forget to answer those Questions that were ordinarily proposed by the Pagans concerning Jesus Christ. Now they often demanded the reason, why our Blessed Saviour, (since his Coming was so absolutely necessary for the Saving of Souls from Death) would suffer so long an Interval of time to pass before he came to deliver them. Arnobius replies,

Is it possible for Man to know after what manner God dealt with the Ancients? Who has told you that he never relieved them any other way? Do you know how long it is since Men have been upon the Earth, or in what place the Souls of the Ancients are reserved? Who has informed you that Jesus Christ did not deliver them by his coming? Forbear then to torment your selves about these things, and meddle not with those Questions which 'tis impossible for Humane Reason to resolve: Be perswa∣ded that God has shown Mercy to them; Jesus Christ perhaps had taught you how, and when, and after what manner it was done, if it would not have afforded matter to your Pride. But wherefore continued the Pagans, did not Jesus Christ deliver all Mankind? He invites, he calls upon all the World, says Arnobius; he rejects no body, he readily receives those that come to him; he only re∣quires that Men would desire and wish for him; but he constrains and forces no Man, for otherwise it would be Violence and not Grace. But are none but Christians delivered from Death? No, assu∣redly; for Jesus Christ alone has Power to effect it. But, say the Pagans, this is a new upstart Reli∣gion; and why should we quit that of our Ancestors for it? Why not, reply'd Arnobius, provided it is better? Did we never change our Ancient Customs? Did we never alter our old Laws? Is there any thing in the World which had not a beginning at first? Ought we to esteem a Religion for the An∣tiquity of it, or rather for the sake of the Divinity which we honour? Within less than Two Thou∣sand Years none of the Gods that are now worshipped by the Pagans, were in being, whereas God and his true Religion has been from all Ages. Jesus Christ had his Reasons why he appeared when he did, though they are unknown to us. But why does he suffer those that worship him to be Perse∣cuted? And why, replies Arnobius, do your Gods suffer you to be afflicted with Wars, with Pesti∣lence and Famine, &c. As for us, 'tis not to be admired that we suffer in this Life, for nothing is pro∣mised to us in this World: On the contrary, all the Evils and Calamities which we suffer here, make way only for our Deliverance.

In the Three following Books, Arnobius falls upon the Pagan Religion, and shows, that the Christi∣ans had very great reason to reject a way of Worship so very foolish, Extravagant and Impious.

In his Sixth and Seventh Books, he demonstrates that the Christians did very wisely not to Build Temples, or trouble themselves with the Pageantry of Statues, Images and Sacrifices, and that it is a ridiculous piece of Folly to imagine, that God dwells in Temples, that the Images are Gods, or that the Divinities are contained in them. Or lastly, That we honour the true God, when we Sacrifice Beasts, burn Incense, or pour out Wine in Adoration of him.

Thus we have considered the Subject of the Seven Books of Arnobius, that are written in a manner worthy of a Professor of Rhetorick. The turn of his Thoughts very much resembles that of an Ora∣tor, but his Style is a little African, that is to say, his Words harsh, ill-placed, unpolisht, and some∣times scarce Latin; and 'tis likewise evident that he was not perfectly acquainted with the Mysteries of our Religion. He attaques Paganism with a greater share of Skill and Vigour, than he defends Christianity, and discovers the Folly of That better than he proves the Truth of This. But we ought not to be surprized at it, for 'tis the ordinary Fate of all new Converts, who being as yet full of their former Religion, know the weakness and blind-side of it better than they understand the Proofs and Excellencies of that Perswasion which they have newly embraced. I will say nothing concerning the Latin Commentary upon the Psalms, that carries the Name of Arnobius, because it is a certain truth, in which all the Learned World agrees, that this Arnobius is a different Person from him of whom we have been speaking; that he is of a later Date, and lived after the Council of Chalcedon, since he mentions the Pelagians and Predestinarians.

The Books of the Senior Arnobius were first published by Faustus Sabaeus, and Printed at Rome by Theodorus Priscianensis in the Year 1542. out of a Manuscript belonging to the Vatican Library, but with abundance of Faults that were to be found in that Manuscript. Galenius, who afterwards set out another Edition of them at Basil, in 1546. and 1560. by Frobenius, took the liberty to Correct them upon his own bare Conjecture, and to insert his own Emendations into the Text. Thomasinus printed them at Paris 1570. Canterus Corrected the Edition of Gelenius, and was the first Man that wrote Annotations upon Arnobius: His Edition was Printed by Plantin at Antwerp 1582. in Octavo. Elmenhorstius published a larger Comment upon him, and reviewed his Seven Books out of an ancient Manuscript. They are likewise Printed with Heraldus's Notes, in the Year 1583, and 1603, at Paris 1605, and at Hamburgh 1610, Stewechius a Learned Man took pains also with the same Author, and Printed him at Doway 1634. in Octavo. Thysius afterward revised his Edition, and caused it to be Printed at Leyden by le Maire, with the Notes of several others, 1652. and 1657. in Quarto. Lastly, Priorius Printed the Books of Arnobius against the Gentiles, at the end of St. Cyprian's Works, at Paris by Dupuis in 1666.

Notes

• * 1.1

  Arnobius.
• a 1.2

  Under the Emperor Dioclesian.] He wrote his Books toward the end of the Third, or the Beginning of the Fourth Century; for in his First Book he ex∣presly tells us, That it was Three Hundred Years, more or less, since the Christians began to appear in the World.