which the Christians had at Alexandria. These sages were of opinion, that true philosophy, the greatest and most salutary gift of God to mortals, was scattered in various portions through all the different sects; and that it was, consequently, the duty of every wise man, and more especially of every Christian doctor, to gather it from the several corners where it lay

that their moral precepts were less rigorous and severe than those of the Stoics, and their doctrines more conformable to, or rather less incompatible with, the common opinions concerning the gods. But, of all the philosophers, the Epicureans enjoyed the greatest reputation, and had undoubtedly the greatest number of followers, because their opinions tended to encourage the indolent security of a volup-dispersed, and to employ it, thus re-united, in tuous and effeminate life, and to banish the remorse and terrors that haunt vice, and naturally incommode the wicked in their sensual pursuits.*

the defence of religion, and in destroying the dominion of impiety and vice. The Christian Eclectics had this also in common with the others, that they preferred Plato to the other philosophers, and looked upon his opinions concerning God, the human soul, and things invisible, as conformable to the spirit and genius of the Christian doctrine.

IV. Toward the conclusion of this century, a new sect of philosophers suddenly arose, spread with amazing rapidity through the greatest part of the Roman empire, swallowed up almost all other sects, and proved extremely detrimental to the cause of Christianity. Alexandria in Egypt, which had been, for a long time, the seat of learning, and, as it were, the centre of all the liberal arts and sciences, gave birth to this new philosophy. Its votaries chose to be called Platonists, though, far from adhering to all the tenets of Plato, they collected from the different sects such doctrines as they thought conformable to truth, and formed thereof one general system. The reason, then, why they distinguished themselves by the title of Platonists, was, that they thought the sentiments of Plato, concerning that most noble part of philosophy, which has the Deity and things invisible for its objects, much more ra- maintains, that Ammonius deserted the Christian religion Porphyry, in his third book against the Christians, tional and sublime than those of the other phi-and went over to Paganism as soon as he came to that time losophers.

VII. This philosophical system underwent some changes, when Ammonius Saccas, who taught, with the highest applause, in the Alexandrian school about the conclusion of this century, laid the foundations of that sect which was distinguished by the name of the New Platonists. This learned man was born of Christian parents, and never, perhaps, gave up entirely the outward profession of that divine religion in which he had been educated.* As his genius was vast and comprehensive, so were his projects bold and singular. For he in the church to the rank of presbyters, they would not abandon the philosophers' cloak. Šee Origen, Epist. ad. Eusebium, tom. i. op. edit. de la Rue.

of life when the mind is capable of making a wise and V. What gave to this new philosophy a su- judicious choice. Eusebius, on the other hand, denies perior air of reason and dignity, was, the un- constantly in the profession of Christianity; and he is this assertion; maintaining, that Ammonius persevered prejudiced spirit of candour and impartiality on followed in this opinion by Valesius, Bayle, Basnage, and which it seemed to be founded. This recomothers. The learned Fabricius is of opinion, that Eusemended it particularly to those real sages, monius, one of whom was a Christian writer, and the bius confounded two persons who bore the name of Amwhose inquiries were accompanied with wis- other a heathen philosopher. See Fabric. Biblioth. dom and moderation, and who were sick of Græca, lib. iv. cap. xxvi. The truth of the matter those arrogant and contentious sects, which reseems to have been, that Ammonius Saccas was a Chris quired an invariable attachment to their parti- the pagan philosophy, as to appear a Christian to the tian, who adopted with such dexterity the doctrines of cular systems. And, indeed, nothing could Christians, and a Pagan to the Pagans. See Brucker's have a more engaging aspect than a set of men, Historia Critica Philosophiæ, vol. ii. and iii. Since the who, abandoning all cavil, and all prejudices Lardner has maintained, not without a certain degree of first edition of this work appeared, the learned Dr. in favour of any party, professed searching after asperity, which is unusual in his valuable writings, the the truth alone, and were ready to adopt, from opinion of Fabricius, against Eusebius, and particularly all the different systems and sects, such tenets against Dr. Mosheim. See his Collection of Heathen as they thought agreeable to it. and Jewish Testimonies, vol. iii. Dr. Mosheim was Hence also once of the same opinion with Fabricius, and he mainthey were called Eclectics. It is, however, to tained it in a Dissertation, de ecclesia turbata per rebe observed, as we hinted in the former section, centiores Platonicos; but he afterwards saw reason to that though these philosophers were attached change his mind. His reasons may be seen in his book, de rebus Christianorum, ante Const. Mag. p. 281, &c. to no particular sect, yet they preferred, as ap- They indeed weigh little with Dr. Lardner, who, howpears from a variety of testimonies, the sub-ever, opposes nothing to them but mere assertions, unlime Plato to all other sages, and approved most of his opinions concerning the Deity, the universe, and the human soul.

VI. This new species of Platonism was embraced by such of the Alexandrian Christians as were desirous of retaining, with the profession of the Gospel, the title, the dignity, and the habit of philosophers. It is also said to have had the particular approbation of Athenagoras, Pantonus, Clemens the Alexandrian, and of all those who, in this century, were charged with the care of the public schoolt

Lucian's Pseudomant. p. 763. tom. i. op.

The title and dignity of philosophers delighted so much these honest men, that though they were advanced VOL. I.-8

supported by the smallest glimpse of evidence. For the letter of Origen, which he quotes from Eusebius, is so far from proving that Ammonius was merely a Heathen philosopher, and not a Christian, that it would not be sufficient to demonstrate that there was ever such a person as Ammonius in the world, since he is not so much as it is Ammonius whom Origen has in view, when he talks named in that letter. But allowing with Valesius that of the philosophical master from whom he and Hercules received instruction, it seems very whimsical to conclude from this circumstance, that Ammonius was no Christian. The coalition between Platonism and Christianity, in the second and third centuries, is a fact too fully proved to be rendered dubious by mere affirmations. The notion, therefore, of two persons bearing the name of Ammonius, the one a Heathen philosopher, and the other a Christian writer, of which Dr. Lardner seems so fond rests upon little more than an hypothesis formed to re move an in aginary difficulty.

attempted a general reconciliation or coalition of all sects, whether philosophical or religious, and taught a doctrine which he looked upon as proper, to unite them all, the Christians not excepted, in the most perfect harmony. And herein lies the difference between this new sect and the Eclectics, who had, before this time, flourished in Egypt. The Eclectics held, that, in every sect, there was a mixture of good and bad, of truth and falsehood; and, accordingly, they chose and adopted, out of each of them, such tenets as seemed to them conformable to reason and truth, and rejected such as they thought repugnant to both. Ammonius, on the contrary, maintained, that the great principles of all philosophical and religious truth were to be found equally in all sects; that they differed from each other only in their method of expressing them, and in some opinions of little or no importance; and that, by a proper interpretation of their respective sentiments, they might easily be united into one body. It is farther to be observed, that the propensity of Ammonius to singularity and paradox, led him to maintain, that all the Gentile religions, and even the Christian, were to be illustrated and explained by the principles of this universal philosophy; but that, in order to this, the fables of the priests were to be removed from Paganism, and the comments and interpretations of the disciples of Jesus from Christianity.

in the different parts of the universe as the ministers of his providence, were, by the sug gestions of superstition, converted into gods, and worshipped with a multiplicity of vain cere monies. He therefore insisted, that the religions of all nations should be restored to their original purity, and reduced to their primitive standard, viz. "The ancient philosophy of the east;" and he affirmed, that this his project was agreeable to the intentions of Jesus Christ, whose sole view, in descending upon earth, was, to set bounds to the reigning superstition, and to remove the errors that had crept into all religions, but not to abolish the ancient theology from which they were derived.

IX. Taking these principles for granted, Ammonius adopted the doctrines which were received in Egypt, the place of his birth and education, concerning the universe and the Deity, considered as constituting one great whole; as also concerning the eternity of the world, the nature of souls, the empire of Pro vidence, and the government of this world by demons. For it seems evident, that the Egyp tian philosophy, which was said to be derived from Hermes, was the basis of that of Ammonius; or, as it is otherwise called, of modern Platonism; and the book of Jamblichus, concerning the mysteries of the Egyptians, puts the matter beyond dispute. Ammonius, therefore, associated the sentiments of the Egyp tians with the doctrines of Plato, which was easily done by adulterating some of the opinions of the latter, and forcing his expressions from their obvious and natural sense; and, to finish this conciliatory scheme, he so interpreted the doctrines of the other philosophical and religious sects, by the violent succours of art, invention, and allegory, that they seemed, at length, to bear some resemblance to the Egyp tian and Platonic systems.

VIII. This arduous design, which Ammonius had formed, of bringing about a coalition of all the philosophical sects, and all the systems of religion that prevailed in the world, required many difficult and disagreeable things 'n order to its execution. Every particular sect or religion must have several of its doctrines curtailed or distorted, before it could enter into the general mass. The tenets of the philosophers, the superstitions of the Heathen X. To this monstrous coalition of heteroge priests, the solemn doctrines of Christianity, neous doctrines, its fanatical author added a were all to suffer in this cause, and forced al-rule of life and manners, which carried an aslegories were to be employed with subtilty in removing the difficulties with which it was attended. How this vast project was effected by Ammonius, the writings of his disciples and followers, that yet remain, abundantly testify. In order to the accomplishment of his purpose, he supposed, that true philosophy derived its origin and its consistence from the eastern nations; that it was taught to the Egyptians by Hermes; that it was brought from them to the Greeks, by whose vain subtilties, and litigious disputes, it was rendered somewhat obscure and deformed; but was however, preserved in its original purity by Plato, who was the best interpreter of Hermes, and of the other oriental sages. He maintained, that all the different religions which prevailed in the world, were, in their original integrity, conformable to the genius of this ancient philosophy; but that it unfortunately happened, that the symbols and fictions, under which, according to the eastern manner, the ancients delivered their precepts and their doctrines, were, in process of time, erroneously understood both by priests and people in a literal sense; that, in consequence of this, the invisible beings and demons, whom the Supreme Deity had placed li

pect of high sanctity and uncommon austerity. He, indeed, permitted the people to live according to the laws of their country, and the dictates of nature; but a more sublime rule was laid down for the wise. They were to raise, above all terrestrial things, by the towering efforts of holy contemplation, those souls whose origin was celestial and divine. They were ordered to extenuate, by hunger, thirst, and other mortifications, the sluggish body, which confines the activity, and restrains the liberty of the immortal spirit; that thus, in this life, they might enjoy communion with the Supreme Being, and ascend after death, active and unencumbered, to the universal Parent, to live in his presence for ever. As Ammonius was born and educated among the Christians, he embellished these injunctions, and even gave them an air of authority, by expressing them partly in terms borrowed from the sacred scriptures, of which we find a vast number of citations also in the writings of his disciples. To this austere discipline, he added the pretended art of so purging and refining that faculty of the mind which receives the images of things, as to render it capable of perceiving the demons, and of performing many marvellous

things, by their assistance. This art, which the disciples of Ammonius called theurgy, was not, however, communicated to all the schools of this fanatical philosopher, but only to those of the first rank.

XI. The extravagant attempts of Ammonius did not cease here. To reconcile the popular religions of different countries, and particularly the Christian, with this new system, he fell upon the following inventions; 1st, He turned into a mere allegory the whole history of the gods, and maintained, that those beings whom the priests and people dignified with this title, were no more than celestial ministers, to whom a certain kind of worship was due, but a worship inferior to that which was to be reserved for the Supreme Deity. 2dly, He acknowledged Christ to be a most excellent man, the friend of God, the_admirable theurge; he denied, however, that Jesus intended to abolish entirely the worship of demons, and of the other ministers of divine Providence; and affirmed, on the contrary, that his only intention was to purify the ancient religion, and that his followers had manifestly corrupted the doctrine of their divine master.

we live. It would be endless to enumerate all the pernicious consequences that may be justly attributed to this new philosophy, or rather to this monstrous attempt to reconcile falschood with truth, and light with darkness. Some of its most fatal effects were, its alienating the minds of many, in the following ages, from the Christian religion; and its substituting, in the place of the pure and sublime simplicity of the Gospel, an unseemly mixture of Platonism and Christianity.

XIII. The number of learned men among the Christians, which was very small in the preceding century, increased considerably in this. Among these there were few rhetoricians, sophists, or orators. The majority were philosophers attached to the Eclectic system, though they were not all of the same sentiments concerning the utility of letters and philosophy. Those who were themselves initiated into the depths of philosophy, were desirous that others, particularly such as aspired to the offices of bishops or doctors, should apply themselves to the study of human wisdom, in order to their being the better qualified for defending the truth with vigour, and instructing XII. This new species of philosophy, im- the ignorant with success. Others were of a prudently adopted by Origen and many other quite different way of thinking upon this subChristians, was extremely prejudicial to the ject, and were for banishing all argumentation cause of the Gospel, and to the beautiful sim- and philosophy from the limits of the church, plicity of its celestial doctrines. For hence it from a notion that erudition might prove detriwas, that the Christian doctors began to intro- mental to the true spirit of religion. Hence duce their perplexed and obscure erudition into the early beginnings of that unhappy contest the religion of Jesus; to involve, in the dark-between faith and reason, religion and philosoness of a vain philosophy, some of the princi-phy, piety and genius, which increased in the pal truths of Christianity, that had been re- succeeding ages, and is prolonged, even to our vealed with the utmost plainness, and were in- times, with a violence that renders it extremely deed obvious to the meanest capacity; and to difficult to be brought to a conclusion. Those add, to the divine precepts of our Lord, many who maintained that learning and philosophy of their own, which had no sort of foundation were rather advantageous than detrimental to in any part of the sacred writings. From the the cause of religion, gained, by degrees, the same source arose that melancholy set of men, ascendant; and, in consequence thereof, laws who have been distinguished by the name of were enacted, which excluded the ignorant and Mystics, whose system, when separated from illiterate from the office of public teachers. the Platonic doctrine concerning the nature The opposite side of the question was not, and origin of the soul, is but a lifeless mass, however, without defenders; and the defects without any vigour, form, or consistence. Nor and vices of learned men and philosophers con did the evils, which sprang from this Ammo-tributed much to increase their number, as will nian philosophy, end here. For, under the appear in the progress of this history. specious pretext of the necessity of contemplation, it gave occasion to that slothful and indolent course of life, which continues to be led by myriads of monks retired in cells, and sequestered from society, to which they are neither useful by their instructions, nor by their examples. To this philosophy we may trace, as to their source, a multitude of vain and foolish ceremonies, calculated only to cast a veil over truth, and to nourish superstition; and which are, for the most part, religiously observed by many, even in the times in which * What we have here mentioned concerning the doctrines and opinions of Ammonius, is gathered from the writings and disputations of his disciples, who are known by the name of the Modern Platonists. This philosopher has left nothing in writing behind him. He even imposed a law upon his disciples not to divulge his doctrines among the multitude; which law, however, they made no scruple to neglect and violate. See Porphyr. Vit. Plotini, cap. iii. At the same time, there is no sort of doubt, that all these inventions belong properly to Ammonius, whom all the later Platonists acknowledge as the founder of this sect, and the author of their philosophy.

CHAPTER II.

Concerning the Doctors and Ministers of the

Church, and the Form of its Government.

I. THE form of ecclesiastical government, whose commencement we have seen in the last century, was brought in this to a greater degree of stability and consistence. One inspector, or bishop, presided over each Christian assembly, to which office he was elected by the voices of the whole people. In this post he Was to be watchful and provident, attentive to the wants of the church, and careful to supply them. To assist him in this laborious province, he formed a council of presbyters, which was not confined to any fixed number; and to each of these he distributed his task, and appointed a station, in which he was to promote the interests of the church. To the bishops and presbyters, the ministers or deacons

subject; and the latter were divided into a va- ber of little states. This occasioned the creriety of classes, as the state of the church re-ation of a new order of ecclesiastics, who quired. were appointed, in different parts of the world, II. During a great part of this century, the as heads of the church, and whose office it was Christian churches were independent with re- to preserve the consistence and union of tha› spect to each other; nor were they joined by immense body, whose members were so widely association, confederacy, or any other bonds dispersed throughout the nations. Such were than those of charity. Each Christian assem- the nature and office of the patriarchs, among bly was a little state, governed by its own laws, whom, at length, ambition, having reached which were either enacted, or at least, approv- its most insolent period, formed a new diged by the society. But, in process of time,nity, investing the bishop of Rome, and his all the Christian churches of a province were successors, with the title and authority of formed into one large ccclesiastical body, prince of the patriarchs. which, like confederate states, assembled at certain times in order to deliberate about the common interests of the whole. This institution had its origin among the Greeks, with whom nothing was more common than this confederacy of independent states, and the regular assemblies which met, in consequence thereof, at fixed times, and were composed of the deputies of each respective state. But these ecclesiastical associations were not long confined to the Greeks; their great utility was no sooner perceived, than they became universal, and were formed in all places where the gospel had been planted. To these assemblies, in which the deputies or commissioners of several churches consulted together, the names of synods was appropriated by the Greeks, and that of councils by the Latins; and the laws that were enacted in these general meetings, were called canons, i. e. rules.

III. These councils of which we find not the smallest trace before the middle of this century, changed the whole face of the church, and gave it a new form: for by them the ancient privileges of the people were considerably diminish, and the power and authority of the bishops greatly augmented. The humility, indeed, and prudence of these pious prelates, prevented their assuming all at once the power with which they were afterward invested. At their first appearance in these general councils, they acknowledged that they were no more than the delegates of their respective churches, and that they acted in the name, and by the appointment of their people. But they soon changed this humble tone, imperceptibly extended the limits of their authority, turned their influence into dominion, and their counsels into laws; and openly asserted, at length, that Christ had empowered them to prescribe to his people authoritative rules of faith and manners. Another effect of these councils was, the gradual abolition of that perfect equality which reigned among all bishops in the primitive times. For the order and decency of these assemblies required, that some one of the provincial bishops, meeting in council, should be invested with a superior degree of power and authority; and hence the rights of Metropolitans derive their origin. In the mean time the bounds of the church were enlarged; the custom of holding councils was followed wherever the sound of the Gospel had reached; and the universal church had now the appearance of one vast republic, formed by a combination of a great num

* Tertullian, Lib. de Jejuniis, cap. xi. p. 711.

IV. The Christian doctors had the good for tune to persuade the people, that the ministers of the Christian church succeeded to the character, rights, and privileges, of the Jewish priesthood; and this persuasion was a new source both of honours and profit to the sacred order. This notion was propagated with industry some time after the reign of Adrian, when the second destruction of Jerusalem had extinguished among the Jews all hopes of seeing their government restored to its former lustre, and their country arising out of ruins. And, accordingly, the bishops considered themselves as invested with a rank and character similar to those of the high priest among the Jews, while the presbyters represented the priests, and the deacons the Levites. It is, indeed, highly probable, that they who first introduced this absurd comparison of offices, so entirely distinct, did it rather through ignorance and error, than through artifice or design. The notion, however, once entertained, produced its natural effects; and these effects were pernicious. The errors to which it gave rise were many; and we may justly consider, as one of its immediate consequences, the establishment of a greater difference between the Christian pastors and their flock, than the genius of the Gospel seems to admit.

V. From the government of the church, let us turn our eyes to those who maintained its cause by their learned and judicious writings. Among these we may mention Justin, a man of great piety and considerable learning, who, from a pagan philosopher, became a Christian martyr. He had frequented all the different sects of philosophy in an ardent and impartial pursuit of truth; and finding, neither among Stoics nor Peripatetics, neither in the Pythago rean nor Platonic schools, any satisfactory account of the perfections of the Supreme Being, and the nature and destination of the human soul, he embraced Christianity on account of the light which it cast upon these interesting subjects.-We have yet remaining his two Apologies in behalf of the Christians, which are highly esteemed, as they deserve to be, although, in some passages of them, he shows himself an incautious disputant, and betrays a want of acquaintance with ancient history.

Irenæus, bishop of Lyons, a Greek by birth, and probably born of Christian parents, a disciple also of Polycarp, by whom he was sent to preach the Gospel among the Gauls, is another of the writers of this century, whose labours were remarkably useful to the church He turned his pen against its internal and domestic enemies, by attacking the monstros

than of that solidity which brings light and conviction to the mind.*

errors which had been adopted by many of the primitive Christians, as appears by his five Books against Heresies, which are yet preserved in a Latin translation,* and are considered as one of the most precious monuments of an- Concerning the Doctrine of the Christian Church

cient erudition.

Athenagoras also deserves a place among the estimable writers of this age. He was a philosopher of no mean reputation; and his apology for the Christians, and his treatise upon the Resurrection, afford striking proofs of his learning and genius.

CHAPTER III.

in this Century.

I. THE Christian system, as it was hitherto taught, preserved its native and beautiful simplicity, and was comprehended in a small number of articles. The public teachers inculcat ed no other doctrines, than those which are The works of Theophilus, bishop of Antioch, contained in what is commonly called the are more remarkable for their erudition, than Apostles' Creed; and in the method of illusfor their order and method; this, at least, is trating them, all vain subtilties, all mysterious true of his three Books in Defence of Chris-researches, every thing that was beyond the tianity, addressed to Autolycus. But the reach of common capacities, were carefully most illustrious writer of this century, and the avoided. This will not appear surprising to most justly renowned for his various erudition, those who consider that, at this time, there was and his perfect acquaintance with the ancient not the least controversy about those capital sages, was Clemens, the disciple of Pantænus, doctrines of Christianity, which were afterand the head of the Alexandrian school, des-wards so keenly debated in the church; and tined for the instruction of the catechumens. | who reflect, that the bishops of these primitive His Stromata, Pedagogue, and Exhortation, times were, for the most part, plain and illiteaddressed to the Greeks, which are yet extant, rate men, remarkable rather for their piety and abundantly show the extent of his learning and|| zeal, than for their learning and eloquence. the force of his genius, though he is neither to be admired for the precision of his ideas, nor for the perspicuity of his style. It is also to be lamented, that his excessive attachment to the reigning philosophy led him into a variety of pernicious errors.

II. This venerable simplicity was not, indeed, of a long duration; its beauty was gra dually effaced by the laborious efforts of human learning, and the dark subtilties of imaginary science. Acute researches were employed upon several religious subjects, concerning which ingenious decisions were pronounced; and, what was worst of all, several tenets of a chimerical philosophy were impru

Hitherto we have made no mention of the Latin writers, who employed their pens in the Christian cause. And, indeed, the only one of any note we find in this century, is Tertul-dently incorporated into the Christian system. lian, by birth a Carthagenian, who, having first embraced the profession of the law, became afterwards a presbyter, and concluded by adopting the heretical visions of Montanus. He was a man of extensive learning, of a fine genius, and highly admired for lus ciocution in the Latin tongue. We have several works of his yet remaining, which were designed to explain and defend the truth, and to nourish pious affections in the hearts of Christians. There was, indeed, such a mixture in the qualities of this man, that it is difficult to fix his real character, and to determine which of the two predominated-his virtues or his defects. He was endowed with a great genius, but seemed deficient in point of judgment. His piety was warm and vigorous, but, at the same time, meancholy and austere. His learning was extensive and profound; and yet his credulity and superstition were such as could only have been expected from the darkest ignorance. And with respect to his reasonings, they had more of the subtilty that dazzles the imagination,

The first book is yet extant in the original Greek; of the rest, we have only a Latin version, through the barbarity of which, though excessive, it is easy to discern the eloquence and erudition that reign throughout the original. See Hist. Literaire de la France.

Theophilus was the author of several works, beside those mentioned by Dr. Mosheim, particularly of a commentary upon the Proverbs, another upon the Four Evangelists, and of some short and pathetic discourses, which he published from time to time for the use of his flock. He also wrote against Marcion and Hermogenes, and, in refuting the errors of these heretics, he quotes several passages of the Revelations.

This disadvantageous change, this unhappy alteration of the primitive simplicity of the Christian religion, arose partly from pride, and partly from a sort of necessity. The forme cause was the eagerness of certain learned men to bring about a union between the doctrines of Christianity and the opinions of the philosophers; for they thought it a very fine accomplishment, to be able to express the precepts of Christ in the language of philosophers, civilians, and rabbis. The other reason that contributed to alter the simplicity of the Christian religion, was, the necessity of having recourse to logical definitions and nice distinctions, in order to confound the sophistical arguments which the infidel and the heretic employed, one to overturn the Christian system, and the other to corrupt it. These philosophical arms, in the hands of the judicious and wise. were both honourable and useful to religion; but, when they were handled by every ignorant and selfsufficient meddler, as was afterwards the case, they produced nothing but perplexity and confusion, under which genuine Christianity almost disappeared.

III. Many examples might be alleged, which verify the observations we have now been

*It is proper to point out, to such as are desirous of a more particular account of the works, as also of the excellencies and defects of these ancient writers, the authors who have professedly written of them; and the principal are those who follow: Jo. Alb. Fabricius, in Biblioth. Græc. et Latin.-Cave. Hist. Liter. Scriptor. Eccl.-Du-Pin et Cellier, Biblioth. des Auteurs Ecclesi astiques.