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.

LACTANTIUS.

LUcius Caelius a 1.1 Firmianus, Surnamed Lactantius, was b 1.2 Converted in his Youth to the Christian * 1.3 Religion: He Studied Rhetorick in Africk in the School of Arnobius, but far surpassed his Ma∣ster in Eloquence. Whilest he was there, he writ a Book, Intituled, Convivium, or The Banquet; which acquired him so great a Reputation in the World, that he was sent for to Nicomedia to teach Rhetorick there. But meeting with sew Scholars there, because it was a Grecian City, where they had no very great value for the Roman Eloquence; he gave himself altogether to the writing of Books. St. Jerome informs us, That he wrote a Poem in Hexameter Verse, wherein he gave a Description of his Voyage; and another Piece which he called, The Grammarian; but imagining, that he was obliged to employ his Learning and Time upon a better and higher Subject, he entred the Lists in behalf of Religion. The First Treatise, which he composed after this manner, was that about the Work of God; He afterwards undertook his Seven Books of Institutions, c 1.4 about the Year of our Lord 320, in which he strenuously defends the Christian Religion, and likewise Answers all those that had written against it. After he had finished them, he abridged them, and added the Book concerning the Anger of God to the rest.

He likewise wrote Two Books to Asclepiades, and Eight Books of Epistles; Four to Probus, Two to Severus, and Two to Demetrianus, but all these Books, that were extant in St. Jerome's time, are lost at present. We have only recovered one Small Treatise concerning Persecution mentioned by St. Jerome, which Baluzius has lately Published under the Title of De Mortibus Persecutoruns. He Promises several other Works of the same Author, as his Disputes against the Philosophers, against the Jews, and against the Hereticks; but there is no reason to believe that Lactantius ever composed these Pieces, since St. Jerome doth not mention them; at least, that they were contained in his Epistles.

Constantine afterwards took him to be Tutor to his Son Crispus, to instruct him in all manner of Learning. In the midst of all these Honours he was so very Poor that he often wanted Necessaries, being very far from making any pursuits after Pleasure. This is all that we know of the History of this great and excellent Person, but even this very Circumstance alone, as we find it related in Eusebius's Chronicon, may pass for an extraordinary and magnificent Commendation of him, and ought to inspire us with no mean Idea of his Piety. For he must certainly have been a very Vertuous Man, that could live poorly in a Court, that could neglect the Care even of Necessary things in the midst of Plenty and Abundance, and had not the least taste of Pleasures, when he resided amongst Persons that were overwhelmed in them.

We are now to consider the Subject of the Seven Books of Lactantius, which besides the general Title of Divine Institutions, have each of them a particular Inscription, that acquaints us with the Matter whereof it Treats. The First is Intituled, De falsa Religione, of false Religion; The Second, De Origine Erroris, of the Original of Errour. The design of Lactantius in these Two Books is to demonstrate the falsity of the Pagan Religion. In the first, after he has informed his Reader of the Reasons that moved him to undertake such a Work, and has made his Addresses to the Empe∣rour Constantine, he shows that there is a Providence in the World, and that it is God who Rules and Governs it. He particularly enlarges upon this Second Proposition, and makes it evident by several Arguments, by the Authority of the Prophets that have Established it, and by the joint-Testimonies of the Poets, of the Philosophers, of Mercurius Trismegistus, of the Sybils, and the Oracle of Apollo, and there is only one God that Governs the World: And lastly, towards the latter Part of this Book, he demonstrates the Falsity of the Pagan Religion, by showing that the Gods to whom they paid their Adoration, were Mortal Men; and not only so but for the most part wicked and profligate Wretches. In the Second Book he goes on to confute the Pagan Religion, and directs his Discourse chiefly against the Idols and Representations of their Deities; and plainly proves, that it is the highest Degree of Madness and Stupidity to pay Adorations to them as Divine Beings. After this, coming to assign Reasons for the Prodigies and Oracles, which the Pagans at∣tributed to their Idols, he rises as high as the Creation of the World, to furnish himself with a fit occasion of discoursing about the Nature of Daemons, to whom he ascribes all those wonderful miraculous Effects. Lastly, he shews, That the principal Cause of the Errours and Malice of Men is owing to the perpetual Temptations and Snares of the Devil; as also to the abandoning of Cham and his Posterity.

The Third Book is Intituled, De falsa Sapientia, Of false Wisdom; because it is chiefly levelled at the Pagan Philosophers, the Vanity of whose Philosophy he endeavours to expose and discover: From hence he draws this Conclusion, That the only Wisdom of Man is to know and worship God.

The Fourth is concerning true Wisdom; and 'tis in this Book chiefly that he lays open the Doctrine of the Christians. In the beginning of the Book he shows, That the Philosophers were not able to find out the true Wisdom, because they never searched after it amongst the Jews, and because it is inseparable from the Worship and Knowledge of the true God. He afterwards explains the Do∣ctrine of the Christians with relation to Jesus Christ; and evidently proves, That the Pagans themselves acknowledged that he was the Word and Wisdom of God existing before the World; That this Word was begotten of God after an incomprehensible manner; That he descended from Heaven, and was born of a Virgin, according to the Predictions of the Prophets, that the Gentiles might know the true God. He then gives an Account of the Life, the Miracles, and Death of Jesus Christ; and shows, That it was necessary for him to undergo the infamous Punish∣ment of the Cross.

He afterwards demonstrates, That though the Christians do acknowledge that the Son is God, as well as the Father, yet they worship but one God; That the Father and Son are one Spirit, and one Substance, and one God; which 〈◊〉〈◊〉 illustrates and explains by the Comparisons of a Fountain and its Stream, of the Sun and its Rays, &c.

Towards the End, he declaims in general against Heresies; and tells us, That the Catholick Church only has retained the true worship of God; That it is the Sourse of Truth, the Habitation of Faith, the Temple of God; That those Men who never enter into it, or who depart from it, are out of hopes of obtaining Everlasting Salvation; That no Man ought to flatter himself, whilest he con∣tinues stedfast in his Obstinacy, since his Eternal welfare is concerned in the Matter, which he will be in danger of losing, unless he takes particular Care; That though all the Sects of Hereticks pre∣tend and boast to be the Church, yet there is but one properly so called, which heals the Wounds of Man by the wholsome Remedies of Confession and Repentance.

In the Fifth Book, that treats of Justice, He shews that the Pagans have no such thing as true Justice; That 'tis impossible to find it any where but in the Christian Religion; That it is a great Injustice to p•…•…secute the Christians, because of their Persuasion; and that though they were in an Errour, yet their Adversaries ought to recover them out of it, by the force of Reason and not of Punishments; That we cannot, and that we ought not to constrain Men to be of any Religion; which is a thing not to be defended by Killing of others, but by Dying for it our selves; not by Cruelty but Patience; That that the Sacrifices which are extorted from Men by Violence, neither sig∣nifie any thing to those that offer them, nor to those that cause them to be offered, nor to the Gods themselves; That 'tis a surprizing thing that the Pagans could suffer the Superstitions of the Egypti∣ans, and the Atheism of the Philosophers, and yet should bear such an incurable hatred to the Reli∣gion of Jesus Christ: In short, That though God sometimes permits Truth and Justice to be persecuted; yet he never fails at last to punish Persecutors with the utmost Severity.

The Sixth Book treats of the true worship of God. He distinguisheth between Two sorts of Worship, True, and False; and Two sorts of Ways, One that leads to Hell, and the Other that leads to Heaven. He tells us, That this last is a difficult Way, that we must pass through Po∣verty, Ignorance, and a long Series of Sufferings before we can arrive at Virtue; That the Philo∣sophers search'd after it to no purpose, since they neither knew what was Good, or what was Evil; having no Knowledge of God, who was the Author of Good, nor of the Devil who is the Author of Evil; That the Law of God is made clear and manifest to us; That this Law contains two Prin∣cipal Heads; The First of Piety; The Second of Humanity. That Piety consists in worshipping God, and that Humanity which is also called Mercy and Charity, consists in our mutually as∣sisting one another to our utmost Endeavours, since we are descended from the same Father; That if we would acquit our selves of this Duty, we ought to bestow Alms, to relieve the Sick and Necessitous, to protect Orphans and Widows, to redeem Captives, and bury the Dead; and that the Apprehension of becoming poor, ought not to hinder us from giving considerable Alms, because they blot out and efface our Sins.

He afterwards discourses about the Passions, and demonstrates, contrary to the Sentiments of the Philosophers, That Mercy or Compassion is not a Vice, but a Virtue; and that Fear and Love, which are Vices when they carry a Man to Earthly things, are Vertues when they move him towards Hea∣ven. From hence, he proceeds to the Precepts of Justice that are less general, such as are the fol∣lowing ones; Not to Lye, not to be guilty of Usury, not to exact Gifts from the Poor, not to re∣venge our selves of our Enemies, to speak well of those that revile us, to moderate our Passions, and to refrain from the pursuit of Sensual Pleasures. After he has thus show the way of Justice, he says, That if it should happen that a Man should forsake this way by falling into some Sin; yet he ought not to despair, but turn away from his Evil Practices, and satisfie God, who knows our secret Thoughts. In one word, That the Sacrifice, which we are to present, ought to be Spiri∣tual, and that we ought to offer him the Purity of our Hearts, and the Praises due to his Di∣vinity.

The Last Book of his Institutions treats about Happiness, and a happy Life. He shows, that this supposes the Immortality of the Soul, which he demonstrates by several Arguments; and likewise that thi•…•… Mortal Life can never be Happy, unless we take care to preserve Justice. He afterwards discourseth of the End of the World, which he imagines must happen Six Thousand Years after

its Creation, d 1.5 and of the Signs that shall precede it, amongst which he reckons the Destruction of the Roman Empire, and of the last Judgment; wherein he tells us, God shall, as it were, weigh both Good and Evil; and that those who have committed more Evil than Good, shall be condem∣ned to Everlasting Punishment; That on the contrary, those who are altogether Just, shall not in the least manner feel the Divine Fire; but that those who are in a middle condition, shall be examined by it, and so purified from their Sins; That after this Solemn Trial is over, Jesus Christ shall Reign a Thousand Years upon Earth with the Just, and when that Course of Time is finished, the World shall be renewed, all Mankind shall be raised again, and God shall make the Just like to Angels, that they may be in his Presence, and serve him during a happy Eternity; but that he will throw the Wicked head-long into Everlasting Fire. He concludes all, with exhorting Mankind to be Converted and Repent while they have an Opportunity of so doing; that so they may put themselves in a Condition of fearing nothing at that Great and Terrible Day.

We cannot carry any thing along with us, says he, but the Innocence of our Lives. Those only shall appear rich before God, that bring along with them, if I may use the Expression, the Vertues of Mercy, of Pa∣tience, of Charity, and of Faith. This is the Inheritance which cannot be ravished from us, and which we cannot transmit to any one besides: And who are they that desire to acquire these Blessings? Let them that are Hungry come to the Celestial Bread of the Word of God, that they may be everlastingly satisfied. Let them that are Thirsty come to quench their Thirst with the Water of this Heavenly Fountain; Let no Man ground his hopes upon his Riches, or his Power; for these things are not able to make us happy for ever; but let us bind our selves to the observation of Ju∣stice, which will accompany us even to God's Tribunal, where we shall certainly receive the recom∣pence, which he has promised us.

The Epitome or entire Abridgment of these Seven Books composed by Lactantius himself, is lost: what is extant, begins at the End of the Fifth Book, the rest was lost in St. Jerome's time. This Abridgment contained the very same things with the Books themselves, only more succinctly treated, and thrown into a narrower compass.

In the Book of God's Anger, Lactantius endeavours to prove, that God is capable of Anger, as well as of Mercy and Compassion.

In the Book of the Work of God, he establisheth Providence by demonstrating the Excellence of his Principal Work, which is Man; for which Reason, he makes an Elegant Description of all the Parts of his Body, and the Proprieties or Faculties of his Soul.

The Book of Persecution, or rather of the Deaths of the Persecutors, lately published by Baluzins, and quoted by St. Jerome, was writ immediately after the end of that Persecution, which was begun in the Year 303, under Dioclesian, and ended 313, by the Death of Maximinus, when Licinius and Constantine were Masters of the Empire. 'Tis written to a Confessor, whose Name was Donatus, who suffered several times courageously for the Christian Religion during that Persecution. The Sub∣ject which Lactantius proposes to himself in this Treatise, is to show, That the Emperours who per∣secuted the Christians, died all miserably. He there describes and relates the several Persecutions which the Church suffered; and likewise the exemplary Punishments which God deservedly inflicted upon these persecuting Tyrants. After he has in a few Words briefly run over the Sufferings of the Church under the Emperours Nero, Domitian, Decius, Valerian, and Aurelian, and given an account of the Tragical Deaths of these bloody Princes; he enlarges more copiously upon the following Per∣secution. He gives a particular Account of the History of Dioclesian, Maximian, Galerius, Severus, Maxentius, and Maximinus, and tells us how they came to be Emperours, and what was the occa∣sion of the Divisions, and Wars that were raised between them. He represents in lively colours the horrid Cruelties which they exercised upon the poor Christians, and how by the visible Chastise∣ment of God Almighty, they came to a lamentable End. This small Treatise is writ with a great deal of Flame and Elegance, and is exactly agreeable in the Historical Part to the Revolution of the Roman State under these Emperours. We find several Matters of Fact related there, which were un∣known to us before, and many other Passages are illustrated, and set in a better light. He there dis∣covers the Policy and Designs of all these Emperour; And lastly, makes it visibly appear, that the Hand of God was upon them to punish them for their Cruelty and ill Usage of the Christian Profes∣sors. There are few things in this Book that relate to the Doctrine of the Christians, but he seems to take notice, that St. Peter came not to Rome till the Beginning of Nero's Reign: And he like∣wise tells us, That as the Emperour Maximinus was offering Sacrifice, one of his Officers made the Sign of the Cross, and thereupon to their great trouble, the Daemons disappeared.

Besides these Works, whereof we have already discoursed, there are Three Poems attributed to La∣ctantius, which are not mentioned by St. Jerome, nor are to be found in the ancient Manuscripts; and therefore in all probability they are none of his.

The First, is a Poem concerning the History of the Phoenix, but the Author of this Piece was cer∣tainly no Christian but a Pagan; for he not only describes the Deluge like a Heathen, and contrary to Moses's Account, but he also speaks of Phoebus; as if he owned and acknowledged him for a God. The Second Poem concerning Easter, is addressed to one Felix a Bishop, and was composed by a Chri∣stian Author, who lived after Lactantius; 'tis attributed to Venantius Fortunatus, upon the Testimo∣ny and Authority of some Manuscripts in the Vatican Library. The Third is about the Passion of Jesus Christ, but is not to be found in any ancient Manuscript of Lactantius; besides, it does not in the

least come up to the Purity and Eloquence of his Stile, and besides he mentions the Adoration of the Cross. There are likewise some Arguments upon Ovid's Metamorphosis, and Notes upon the Thebais of Statius, that some Persons have attributed to Lactantius, but they really belong to Lactantius Placi∣dius, a Grammatian. They are quoted by Boetius and Sedulius.

Lactantius is the most Eloquent of all the Ecclesiastick Authors that wrote in Latin; His Stile is Pure, Equal and Natural; in a word, it is extremely like Cicero's, and he justly deserves the Name of the Christian Cicero, not only for the cleanness and purity of his Language; but also for the turn of his Phrase, and his Way of Writing, which is so conformable to that of Tully, that the most accu∣rate Criticks have been troubled to find out any difference between them: Nay, there have been some Persons in the World, as we are informed by e 1.6 Picus Mirandula, who made no difficulty at all of preferring his Stile to Cicero's.

Be that as it will, we are very certain that Lactantius abundantly surpasseth Cicero in his Thoughts, because the Matter of that Religion, which he so handsomly defends, does infinitely excel the Maxims and Doctrine of the Philosophers. He confutes Paganism with all the Ardour and Spirit imaginable, and he likewise solidly establishes the Christian Religion. He discourses of God after a very sublime ex∣alted manner; He explains the Divinity of the Word, and the Mystery of the Incarnation in an Or∣thodox Way; He describes the Creation of the World, and the Day of Judgment, by as lively and solemn a representation as any Body have ever yet used; but at the same time it must be acknow∣ledged, that he has sometimes inserted false, uncertain and fabulous things into his Discourses. He is full of admirable Precepts of Morality; he lays down Descriptions of all the Vertues clearly and per∣spicuously, and with an invincible Eloquence exhorts Mankind to the Practice of them; he shows them the way of Justice, and deterrs them from pursuing the Paths of Iniquity; he teaches them to honour God with a true sincere Adoration, and to be throughly Penitent for their Sins. We ought however to own that he has handled Theology after a very Philosophical manner; but that he did not examine all our Mysteries to the bottom, and that he has committed several Mistakes.

Pope Damasus writing to St. Jerome, is pleas'd to say, That he took no great pleasure in reading Lactantius's Books; because he frequently turned over several Pages, where he discourseth of things that have no manner of Relation to our Religion.

St. Jerome passes this Judgment of him, That he was better able to destroy and confute the Er∣rours of the Gentiles; than to maintain the Doctrine of the Christians; He is accused of doubting whether the Holy Ghost was the Third Person, and to have sometimes confounded him with the Son, and sometimes with the Father; but it may be alledged in his defence, That he meant nothing else, but that the Name of the Spirit in Scripture, is common to the Father and Son. But whatever the Matter is, we find no Footsteps of this Errour in any of his Works that are now remaining, though in some places he takes occasion to speak of the Holy Ghost. He seems to have been of Opi∣nion, That the Word was generated in time; but it is an easie matter to give a Catholick sence to that Expression, as we have seen it done to others, and we may be with Justice allow'd to do so, since he plainly establishes the Divinity of the Word in that very place. His Opinion concerning Angels, that being sent to guard and protect Men, they were afterward seduced by the Temptation of the Devil, and that falling in Love with Women, they begot Terrestrial Daemons upon them; as it is properly peculiar to him, so it is an erroneous Imagination without any Grounds to support it. What he says about the End of the World, The Reign of a Thousand Years, The Fire of Judg∣ment which will prove Men that have been Sinners, is common to him with divers other Authors; as also what he delivers about the state of Souls after Death, being kept in a Common Prison in expe∣ctation of the Day of Jugment, pretending that God created them all before the Creation of the World. I take no notice of several other Errors of less Consequence, and some harsh Expressions, which may be f 1.7 interpreted in a favourable sence.

The Works of this Author have been Printed often. The First Edition that appeared, was at Rome 1468. in Folio, by Conra••us Leweynheim. The Second at Rome 1470. was Revised by an Ita∣lian

Bishop. The Third was at Venice 1472, and it was afterwards Printed in the same City in the Years 1483. 1490. 1493. By Bennalius in 1509. 1511. 1515. By Mauritius in 1521. and 1535. At Paris by Petitus in 1509.

At Rome in 1574. in 1583. and 1650. At Florence in 1513. At Basil in 1521. 1523. 1546. and 1563. Twice in 1556. At Lyons in 1532. 1540. At Antwerp by Plantin in 1539. 1582. and in 1570. 1587. and in 1553. 1556. At Genev•••• in 1613. At Leyden in 1662. At Amsterdam in 1652.

Erasmus, Thomasius, Isaeus, Barthius, Thisius, Thaddensis, Galaeus, have wrote Notes upon this Au∣thor, that are joined together in this last Edition.

The last Edition is that which was Printed at Amsterdam, with the Commentaries of several Authors. I have been assured by a very Learned Man, That it is not only far from being the best, but that it is one of the worst Editions that ever came out of this Author.

[Since the Edition of Amsterdam, Dr. Spark set out an Edition of Lactantius at Oxon, to which he annexed his Book De mortibus Persecutorum, with Notes of his own, and a Dissertation of Mr. Dod∣well's De Ripa Striga; to explain a difficult Passage in that little Book. Before this Edition came out, it was Printed by it self at Oxon in 12^o. in the Year 1680. Corrected in many places by the Bishops of Oxford and St. Asaph, and by Dr. Isaac Vossius, who endeavoured to supply the Lacunae, which were in Baluzius's Manuscript Copy, from whence these Editions were taken. The Cambridge Edition 1685. in Octavo, of this little Book was taken from these. Since it was Published again by it self at Abo, with some Notes of Cuperus at the End, by Toinardus.]

Notes

• a 1.1

  Lucius Caelius.] This is his proper Name. There are some Manuscripts where he is called Cecilius. 'Tis supposed that he was Surnamed Firmianus from his Country, and Lanctantius from the sweetness of his Elocution; but this is not certain.
• b 1.2

  Converted in his Youth.] See the Seventh Book of his Institutions, Chapter the last, the Third Chapter of his Epitome, l. 2. c. 10. where he seems to reckon himself in the Number of those, who after they had acknowledged their Errour, were converted to the Truth. St. Jerome tells us, That he was the Disciple of Arnobius.
• * 1.3

  Lactantius.
• c 1.4

  About the Year of our Lord 320.] Lanctantius was at Nicomeida at the time of Dioclesian's Persecution in the Year 302. as he himself tells us, Lib. 5. of his Instit. Chap. 2. He tarried there till the Persecution was over; afterwards he went to France, where he wrote his Book of Institutions: for he speaks of the Persecutors in the Beginning of his First Book, as if he were then in another Country; he therefore wrote it in the time of the Persecution carried on by the Emperour Licinius, which began in the Year 320. So that the Name of Arians. that is to be found in some Manuscripts of his Books, might perhaps have been added since.
• d 1.5

  Six Thousand Years after its Creation.] So that he seems to have thought that there were no more than 200 Years to reckon from his own time to the Day of Judgment.
• e 1.6

  Picus Mirandula.] Picus lib. de Hist. Divinae Phi∣losophiae, c. 7. Quis apud nos non videat esse Ciceronem, sed Christiannm, hoc est, aliquem, qui eum ad lineam vi∣vum{que} expresse••it? Quis enim non advertit Lactantium Firmianum aequasse ipsum, & forte praecelluisse in Elo∣quendo?

  Idem, lib. 3. Epist. 10. Lactantius Ciceronis stilum effigiavit, vel ut quibusdam placet, supergressus est; mihi videtur rebus & sententiis crebrior, nec numeris injucun∣dior, nec sibi aequibilitate & candore posterior. Has quippe virtutes viribus maximis & amulatus, & assecutus est; hunc nec ••qualem posteri momorderunt, nemo elumbem & fractum, Asiaticum & redundantem nemo causatus est.
• f 1.7

  Interpreted in a favourable sence.] In the First Book, Chapter the 7th. he says, That God made Himself. His meaning is, That he is of Himself, and was not Created. He tells us, Lib. 4. Cap. 14. That Jesus Christ is never called God, lest it should be thought that there were two Gods. In the Fourth Book, Chap. 13th. he says, That the Son of God was made Man, that he might be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as well as he was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. which is a vain Conceit. He says, Lib. 2. Cap. 9. That Darkness is from the Devil, who imitates God; and in the Second Book, Chapter the 12th. That Man was composed of two Natures that strive together; words that carry a Tincture of the Manichean Doctrine, unless they be fa∣vourably interpreted. In the Sixth Book, Chap. 13. He says, That Alms blot out the Sins of the Flesh: And he seems in the same place to maintain, That they who sin without Passion and without Surprize, shall never obtain Forgiveness for their Sins. In the Se∣venth Book, Chap. 5. & 14. He speaks of Immorta∣lity after such a manner, as might make us believe, that he was perswaded that the first Man was created Mortal. He falls into horrible gross Mistakes in his Chronology; as for instance, when he tells us, Lib. 4. Cap. 5. that Moses was 9••0 Years, and Solomon an Hundred and Fifty before the taking of Troy. In the Third Book, Chap. 23. He denies that there are any such things as Antipodes.