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5. In citing the Old Testament, he follows the ancient Latin translation that had been made from the Seventy, and was then in general use. However, once at least," he has quoted Jerom's version as the more exact, or more agreeable to the Hebrew.

6. He quotes the epistle to the Ephesians with that title.

7. Cassian is always reckoned an opposer of the Augustinian doctrine; nevertheless, he was also very averse to Pelagianism, which he describes in this manner: He saysP they do not so much consider Christ to be the Redeemer of mankind, as their teacher, and example, delivering to them precepts of virtue, and setting them an excellent pattern; that obeying him, and following him in the same path of virtue, they may obtain rewards, like those which have been bestowed upon him: thus, he says, setting aside, as far as in them lies, the great design of Christ's coming.'

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8. In the year 428, Nestorius was made bishop of Constantinople, who scrupled to call the virgin Mary, mother ' of God;' thinking it more proper to call her, mother of ' our Lord,' or mother of Jesus Christ,' 6 In 430, as before shown, Cassian wrote against him in seven books; and he treats him with great severity. He calls him an apostate,

"Dicente Scripturà: Si in sanctis suis non confidit, et in angelis suis reperit pravitatem;' sive, ut emendatior translatio habet: Ecce inter sanctos ejus nemo immutabilis, et cœli non sunt mundi in conspectu ejus.' [Job xv. 15.] Coll. 23. c. 8. • In epistolâ quoque ad Ephesios de hoc ipso opere ita præcipit, dicens. Inst. 1. x. c. 17. Vid. et Coll. 13. c. 14. et alibi. ▸ Illud sane unum prætereundum non arbitramur, quod peculiare ac proprium supradictæ illius hæreseos, quæ ex Pelagiano errore descenderat, fuit.-Quo factum est, ut in majorem quoque ac monstrosiorem insaniam prorumpentes, dicerent, Dominum nostrum Jesum Christum hunc in mundum non ad præstandam humano generi redemptionem, sed ad præbenda bonorum actuum exempla venisse: videlicet, ut disciplinam ejus sequentes homines, dum per eandem viam virtutis incederent, ad eadem virtutum præmia pervenirent; evacuantes, quantum in ipsis fuit, omne sacri adventûs donum, et omnem divinæ redemtionis gratiam, &c. De Inc. Ch. l. i. c. 3.-quæ eruditorem eum fecit humani generis, magis quam redemtorem fuisse; quia non redemtionem vitæ hominibus, sed vivendi dederit exemplum. Ibid. 1. vi. c. 14. Dicis itaque, quisquis es ille hæretice, qui Deum ex virgine natum negas, Mariam autem matrem Domini nostri Jesu Christi 9EOTOKOV, id est, matrem Dei appellari non posse, sed XpisоTOKOV, id est, Christi tantum matrem non Dei. Cass. de Incarn. Ch. 1. ii. c. 2. -dic mihi, quæso, si Judæorum quispiam aut Paganorum catholicæ fidei symbolum neget, num audiendum eum existimes esse? Non utique. Quid si id ipsum hæreticus aut apostata? Multo certe minus; quia intolerabilius est veritatem cognitam relinquere, quam incognitam negare. Duos igitur in te videmus, catholicum et apostatam. Quid facis in ecclesià catholicà? catholicorum prævaricator? Cur cœtum populi polluis, qui fidem populi denegâsti? Insuper et consistere in altari, et conscen

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perfidious; a blasphemer, impious, and impudent: and earnestly exhorts the people of Constantinople to separate themselves from him, and have no communion with him, but to shun him as a wolf, or pest, lest they should be devoured or infected by him.

9. And he sets out, at the beginning of that work, with an invective against all who had been called heretics in former and latter times; as low as Apollinarius and Pelagius. Such is the temper of some men; indeed, of very many! They behave as if they were infallible: they are, it seems, exactly right; and if any man differs from them never so little, he is presently a heretic and a blasphemer; impious, impudent, perfidious, and the like.

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10. I never intended to insert in this work a history of Nestorius: I now therefore take this opportunity to refer my readers to Socrates, and some other ancient writers; and to Mr. Bower, and other learned moderns; where they who are desirous, may receive information.

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dere tribunal, et offerre impudentissimum et perfidissimum os tuum populo Dei ausus! De Inc. l. v. c. 10. vid. et. l. iii. c. 10.—Exi itaque, effuge hinc, si potes, tu quisquis es, qui rabido ore, ac blasphemo spiritu turens, nihil interesse inter Adam et Christum putas. Ib. 1. v. c. 9.-Et tu, O impiissime, atque impudentissime, præclaræ urbis contaminator, catholicæ ac sanctæ plebis gravis et exitiosa contagio, stare in ecclesiâ Dei ac loqui audes? L. vn. c. 30.

* Unde obsecro ac deprecor omnes vos, qui intra Constantinopolitanæ urbis ambitum siti――ut separetis vos ab illo, ut scriptum est, lupo rapaci, qui devoret De populum, sicut cibum panis. Ne tetigeritis, neque gustaveritis quidquam illius, quia sunt omnia ad interitum. Exite de medio ejus, ac separamini, et immundum ne tetigeritis. L. vii. c. 31.

Socr. H. E. 1. vii. c. 29, 31, 32.

" Theodoret. H. F. 1. iv. c. 12. Evagr. Schol. H. E. 1. i c. 2-7. M. Mercat. P. ii. ex edit. J. Garnier, Par. 1673. Phot. Ep. 1. p. 7, 8. Ep. 35. p. 95. Vincent. Lir. Com. c. 16. History of the Popes, Vol. i. p. 386–406.

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" Asseman. Bıb. Ör. T. i. p. 203, 346, 354, 547. T. iii. P. i. p. 35, 611. et alibi. et T. iii. P. ii. Pagi Ann. 428. n. 11. et alıbı. S. Basnag. Ann. 428. n. 8, &c. et in Præfat. ad Ănnal. p. antepenult. T. i. J. Basnag. H. de l'Eglise, 1. x. c. 4. l. xx. c. 2. n. 7, &c. et c. 4. n. 22. et alibi. Cav. H. L. T. i. Du Pin, Bib. des Aut. Ec. T. iii. P. ii. Tillemont, S. Celestin, Pape et St. Cyrille d' Alex. art. 8, 13, 17, &c. Mem. Ec. T. xiv.

CHAP. CXXXIII.

EUTHERIUS, BISHOP OF TYANA.

I. His time and works. II. Books of the New Testament received by him, III. An argument against following the most. IV. An argument for studying the scriptures.

I. EUTHERIUS, bishop of Tyana, in Cappadocia, flourished, according to Cave, about the year 431. He was a friend of Nestorius, and pleaded his cause against those who condemned him; especially against Cyril of Alexandria, and his followers.

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He wrote in Greek; and his words were translated into Syriac; for they are in Ebedjesu's Catalogue: who, beside others, mentions a Commentary upon the gospel; for which reason Eutherius is placed among commentators by Le Long but Asseman says, that this Commentary is mentioned no where, except in Ebedjesu. For a farther account of Eutherius and his works, I refer to others.

II. In the title that remains of him, the books of the New Testament are often quoted; particularly, the beginning of St. John's Gospel; the Acts of the Apostles; and the epistle to the Hebrews, as Paul's.

III. Having observed this, I shall transcribe a part of two remarkable arguments.

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The first is against those, who judged of principles by the multitude of those who embraced them. Christ,' says he, is the truth, as he himself said. Him we ought to follow, who said, "Be of good cheer, I have overcome the world." [John xvi. 33.] Are not they then to be pitied, who judge of the truth of a doctrine by the numbers of those who embrace it? Such do not consider, that the Lord

a H. L. T. i. p. 419. b Eutherius edidit disputationem adversus Theopaschitas, necnon homilias, variasque interpretationes, et expositionem evangelii. Ebed. Catal. cap. 32. ap. Assem. Bib. Or. T. iii. p. 42. Bib. Sacr. p. 718.

d Ubi supr. p. 42.

Vid. Fabr. Bib. Gr. T. vii. p. 446, &c. Du Pin, Bib. T. iii. P. ii. p. 67. Tillem. Mem. T. 14. S. Cyril d'Alex. art. 97. Phot. Cod. 46. Mr. Bower's History of the Popes. Vol. ii. p. 3, 4.

Vid. Eutherii, Tyanor. Episc. Sermones: seu Confutationes quarumdam Propositionum. ap. Theodoret. T. V. p. 688--726. et ap. Athan. T. ii. p. 560 -584. edit. Bened.

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Ap. Theodoret. T. V. p. 690, 691. et Athan.

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Και ο συνιέντες, ότιπερ ὁ δεσποτης Χρισος

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Christ had twelve disciples, illiterate, poor, unexperienced, whom he encouraged to withstand the whole world: not directing those twelve to follow myriads; but requiring that myriads should learn of them. And in like manner will truth always prevail, though it be at first maintained by a few only.--Let them be ever so many, they shall not persuade me to think, that day is night; nor induce me to take brass money for gold, or manifest poison for wholesome food. In things of this world we do not follow the judgment of the mistaken multitude. Why then should we follow in it heavenly things, which are of much greater moment, without any good reasons assigned; and at the same time abandon doctrines, that have been handed down to us with great consent from ancient times, agreeably to the testimony of the scriptures? Have we not heard the Lord saying, "Many are called, but few chosen." And again : "Strait is the gate, and narrow the way, that leadeth to life: And few there be that find it." [Matth. vii. 13, 14.] Who that is in his senses would not wish to be of the few that enter through the strait gate to salvation, rather than of the many that go in the broad way to destruction? What wise man, if he had lived in the time of the blessed Stephen, who was stoned alone, would not have taken his part, rather than that of the multitude, which judged of truth by numbers? The judgment of one sedate and discreet person, is more valuable than that of ten thousand unthinking people. Many examples in support of this assertion, might be alleged from the Old Testament, as well as from the New.You, if you think fit, may honour the multitude that was drowned in the flood: give me leave to retire into the ark, and be saved. You, if you think_fit, may stay with the people of Sodom: I will travel with Lot, although he goes alone: not but that I too have a respect for the multitude; nevertheless, not when they shun inquiry, but when they produce evidence; not when they are influenced by flattery and bribes, or are misled by ignorance, or are swayed by fear of threatened evils, and prefer the momentary pleasures of sin before eternal life.'

IV. The other argument is against some who discouraged the reading of the scriptures. I must, in the next place, confute those who have the assurance to say, that studying the scriptures is needless. If a man believe, it is sufficient; inquiry only makes things more obscure and uncertain.

δωδεκα μαθηταις απλοις, αγραμματοις, πενησιν, ευαλωτοις, το κατα παντος το κοσμε θάρσος δεδωρηται, κ. λ. Ap. Theodoret. T. v. p

692, 693. et Athan. T. ii. p. 562, 563.

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But, says he, this is the reasoning of men who distrust the merits of their cause. On the other hand, relying upon the truth of our doctrine, and the assistance of him who cannot lie, and has said, "He that seeketh, findeth," [Matth. vii. 8.] we inquire, hoping to know what we are desirous to be acquainted with: we prove what we assert; and hear with attention and candour. In which method we convince our friends, confute our opposers, and satisfy ourselves, that we do not propose false doctrine? Shall I neglect the scriptures? How then shall I attain to knowledge? If I want knowledge, how shall I have faith? Accordingly Paul says, "How shall they believe, if they have not heard?" And again: "Faith cometh by hearing, and hearing by the word of God." [Rom. x. 14, 17.] To be ignorant of the Roman laws is safe for no man. How great then is the sin of those who forbid men to learn and meditate upon the important oracles of the King of heaven! The scripture is the food of the soul. Do not then cause the inner man to perish with "a famine, not of bread and water, but of hearing the word of the Lord." [Amos viii. 11.] There are enough to wound the soul; and do you hinder a man from seeking proper medicines? Consider the chamberlain, a true lover of the word, who had the charge of all his queen's treasure. [Acts viii.] Who even, when travelling, ceased not to read. Whose conduct was so approved by the Lord, that he sent one to explain to him what he did not understand; and by the scriptures to lead him to the knowledge of the Saviour. And himself said: "Search the scriptures," [John v. 39.] which implies a diligent and attentive examination of things obscure and difficult. In a word, some endeavour to hinder men from reading the scriptures, with a pretence, that it is prying into things that are inaccessible; but indeed, that they may the better hinder men from showing, by_them, the absurdity of their false opinions.'

Du Pin says that,' in these passages, the author advances principles that agree very much with those of the pretended reformed nevertheless he has been so good as to translate them. I presume, therefore, that my doing the like can give offence to none: moreover, these passages have been highly commended bym Mr. Bower.

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