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CHAP. CXXVII.

PALLADIUS.

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1. IN the chapter of St. Jerom, I have quoted Palladius, bishop of Helenopolis in Bithynia, author of the Lausiac History; and Palladius, author of a Dialogue of the Life of St. Chrysostom, written in 408. Whether they are different, or one and the same, is a question debated by many learned men; particularly by Du Pin, who reckons them one and the same; byd Tillemont and Fabricius, who think them to be different. I do not think it needful now to produce distinctly the reasons on either side. I here intend only to make some extracts out of the forementioned Dialogue, composed at Rome in 408, soon after the death of St. Chrysostom, by Palladius, friend of that bishop.

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2. In this Dialogue, the gospels, the Acts of the Apostles, the epistles, and particularly the epistle to the Hebrews, are freely quoted.

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

4. He has the words of 2 Pet. ii. 3, and quotes the epistle of St. Jude, expressly transcribing ver. 12, 13.

5. A large part of St. John's third epistle is here quoted, in this manner : 'As in the catholic epistles, the blessed John writes to Gaius, against a certain bishop; commending the hospitality of Gaius, and exhorting him not to imitate such bishops as were wicked.'

6. These things deserve our notice. St. Chrysostom, as we saw in his chapter, received only three of the catholic epistles that of James; the first of Peter; the first of

a See Vol. iv. ch. cxiv.

in Pr. ad. Dialog.

T. iii. p. 92, 93.

b Vid. Cav. H. L. T. i. Emer. Bigot. Pallade. Du Pin. Bib. des Aut. Ecc. d Tillem. Pallade, art. 12. Mem. T. xi. e Solet a multis longo jam tempore Palladio huic tribui Dialogus de Vità S. Chrysostomi, qui cum Theodoro Diacono Romano habitus Romæ fingitur circa ann. 408, non diu post Chrysostomi mortem. Auctorem Dialogi a Palladio Lausiacæ scriptore recte distinguunt Baronius A. 388. n. 110. Emericus Bigotius in Prefat. ad Dialogum, et Tillemontius. Fabr. Bib. Gr. 1. v. c. 32. sect. 4. T. ix. p. 8. f Καθώς νεθετων Εβραιος λέγει ὁ μɛуaλopov Havλog. Dialog. cap. 1. p. 2. E. ap. S. Chrysost. Opp. T. xiii. Vid. et p. 45. D. et p. 75. et passim. Cap. 18. p. 71. F.

» Οίς το κριμα εκ αργεί, και ή απολεια αυτών & νυταζει-περὶ ὧν Ιωδας, αδελφος Ιακωβ», φησιν· Ούτοι εισιν οἱ εν ταις αγαπαις ύμων σπιλάδες. Dial. c. 18. p. 63. C. D. Καθώς εν ταις καθολικαῖς γραφει Γαϊῳ ὁ μακάριος Ιωάννης, κ. λ. Ib. cap. 20. p. 79.

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John. But this writer, though a friend and admirer of St. Chrysostom, quotes the second epistle of Peter, the epistle of Jude, and the third of John; and therefore, probably, received all the seven catholic epistles. This shows, that there were then different sentiments about some books of scripture. Men seem to have indulged a liberty of judging for themselves: and they determined, as the evidence appeared to them. And it is chiefly for the sake of these quotations, that I have made a distinct article of Palladius.

7. Whether he received the book of the Revelation, does not appear.

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8. He has these expressions: The chief-shepherd himself; and chief-master, and chief-sophist, Jesus Christ; the reformer of the human error.'

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CHAP. CXXVIII.

NONNUS.

1. NONNUS, of Panapolis, in Egypt, flourished, according to Cave, about 410; according to Mill, in the beginning of the fifth century. Du Pin says, 'his time is not exactly known. All we can say, is, that he lived after Gregory Nazianzen, and before the reign of Justinian.'

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2. He wrote in Greek verse a paraphrase of St. John's gospel, still extant. Some various readings have been observed in him. The principal is, that he has not the history of the woman taken in adultery and brought before our Saviour, which we now have at the beginning of the eighth chapter of St. John's Gospel. Moreover, in chap. xix. 14, he seems to have read about the third hour,' where we have " about the sixth hour:" concerning which, may be seen, Mill, Bengelius, J. J. Wetstein, Wolfius, and others, upon the place, and elsewhere.

k Αυτος ὁ αρχιποιμην και αρχιδιδασκαλος και αρχισοφισης Ιησες ο Χριτος, ὁ της ανθρωπινης πλάνης διορθωτης, κ. λ. cap. 12. p. 47. Α.

a Vid. Cav. H. L. T. i. Fabr. Bib. Gr. 1. v. c. 16. T. vii. p. 682, &c. c Bibl. des Aut, Ecc. T.

b Prolegom. ad. N. T. 908, &c.

iii. P. ii. p. 77.

d Έκτη δ', ἣν ενεπεσι προσάββατον, έπλετο ηως.
Ην δε τιταινομενη τριτατη θανατοφορος ώρη. Nonn.

CHAP. CXXIX.

ISIDORE OF PELUSIUM.

I. His time. II. His works. III. Select passages. IV. Books of the Old and New Testament received by him. V. His respect for the scriptures, and exhortations to read and study them. VI. Various readings, and observations upon scripture.

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1. ISIDORE, of Pelusium in Egypt, is spoken of by a Mill, next after Nonnus, as being his contemporary and he is placed, by Cave, at the year 412. Basnage speaks of him at the year 427: it is likely, that he died before the middle of the fifth century. Pagi says, Wed hear nothing of him after the year 433.

II. Facundus says, he wrote two thousand epistles for the edification of the church: Suidas says three thousand, explaining the divine scriptures." There are still extant above two thousand; but they are most of them very short, and not a few of them coincident, treating the same question, and in a like manner. Dr. Heumanns has a Dissertation on Isidore, of Pelusium, which well deserves to be read. He rectifies divers mistakes of learned moderns; and argues, that most of his letters are fictitious, and not a real correspondence: and he seems to have proved what he advances.

III. I shall, in the first place, take some select passages of Isidore; and then observe his testimony to the scrip

tures.

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1. A cloak and staff,' says he, do not make a philosopher; but freedom of speech, and a suitable life; in like Proleg. n. 916, &c. b H. L. T. i. Conf. Fabr. Bib. Gr.

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J. v. c. 34. T. ix. p. 253, &c. Du Pin. T. iii. p. 2. Tillem. Mem. T. 15.
Ann. 427. n. 5.

d Post hunc annuin nulla amplius

occurrit mentio sancti Isidori Pelusiotæ, &c. Ann. 433. n. 23.

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Isidorus, Presbyter Ægyptius Pelusiota, quem duo millia epistolarum ad ædificationem ecclesiæ multi scripsisse noverunt. Facund. 1. iii. c. 4. De Isidoro Pelusiotà et ejus epistolis.

· V. Ισίδωρος.

xv. ap. Primatias Gottingenses, Hanover, 1738. 4to.

Diss.

h plerasque esse fictitias, ac rhetorico more conscriptas, non ut ii, quorum præfixa sunt nomina, eas acciperent, legerentque, sed ut specimina essent eloquentiæ iis imitandæ, quos haberet Isidorus artis dicendi discipulos. Ib. n. 9. p. 222. Cæterum etsi fictitiæ sunt hæ epistolæ, ficta tamen non sunt quæ in iis leguntur, sed ex animi sententiâ scripta ab Isidoro. Ib. n. 13. p. 228. Ώσπερ τον φιλοσοφον εχ ̓ ἡ πολη και ἡ βακτηρια δεικνυσιν, αλλ' ἡ παῤῥησια και ἡ πολιτεία· ετω και τον χρισιανον & σχημα και λογος, αλλά τρόπος και βιος τῳ ορθῳ λόγῳ εφάμιλλος. L. iv. Ep. 34.

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manner, habit and profession do not make a christian; but a life and conversation agreeable to right reason.'

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2. Nothing is so dear to God as love: for the sake of which he became man, and was obedient unto death. And the first two disciples, called by our all-wise Saviour, were brothers; to show, that all his disciples should live together in a brotherly manner.'

3. It was not, my dear friend, because our Lord foresaw the design of Judas, that he was guilty of treachery; but because that wretch had conceived the design to betray him, therefore he, who knew the secret motions of the heart, spake before-hand of future things, as if they were present.'

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4. You seem to wonder, that Christ did not persuade the traitor to the love of virtue, when he heard him so often speaking of it in his discourses; or rather of nothing else. On the other hand, I think it strange, that you should wonder at it, when you know the powers of free-will: for man's salvation is not accomplished by force and violence, but by gentleness and persuasion. Therefore, the salvation of every man is in his own power; that they who are rewarded, and they who are punished, may justly receive what they have chosen.

5. He says, that piety is natural to us; that the human nature has in it seeds of goodness. Men are neither above temptation, nor is evil natural to them; but for want of due care they fall from virtue, as did the first man.' the like purpose in other places; to some of which' I refer.

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6. He sometimes argues very well for our Saviour's resurrection, and the truth of the christian religion, against both Jews and Gentiles.

7. Het magnifies the progress of the christian religion, notwithstanding many difficulties, by unlikely instruments. k L. i. Ep. 10. m L. ii. Ep. 129.

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1 L. i. Ep. 57.

Εγω δε θαυμαζω, πως τον όρον της αυτεξέσιότητος επιτάμενος, περὶ τετε εθαύμασας. Ου γαρ βια και τυραννίδι, αλλα πειθοι και προσηνειᾳ ἡ των ανθρωπων σωτηρια κατασκευάζεται. Διο και το κύρος έχει έκατος της οικείας σωτηρίας ἵνα καὶ οἱ σεφανέμενοι, και οι τιμωρεμενοι, δικαίως ὑπομένοιεν ὁπερ ήρηνται. Ibid. • Ότι φυσικως ετιν εν ήμιν ευσεβεια. L. i. Ep. 431.

* Ει παλαι είχεν ή των ανθρώπων φυσις τα εις καλοκαγαθίαν σπέρματα, κ. λ. L. ii. Ep. 2. in. Conf. Ep. 167. 4 Η φυσις ἡ ανθρώπεια, θαυμασιε, ούτε ανεπίδεκτος εςι κακων, ετε φυσικώς κεκτηται τα κακα, αλλα γνωμη και ῥαθυμια την αποπτωσιν ὑπομενει των χρησων όπερ και πρώτος πεπονθεν ανθρωπος. L. iii. Ep. 303. Vid. 1. i. Ep. 435, 436.

1. ii. Ep. 72. et 79. l. iii. 335. l. iv. Ep. 12. et 51.
L. i. i. Ep. 18. 1. ii. Ep. 99. 1. iv. Ep. 27, 30, 31.
L. i. Ep. 168, 170. l. ii. Ep. 251. 1. iii. Ep. 182.

IV. Isidore has largely quoted all, or most of the canonical books of the Old Testament. Apocryphal books are quoted by him very seldom.

1. He says, there" are three books of Solomon; and that they should be read in this order: first, the Proverbs; then Ecclesiastes; and, last of all, the Canticles. He who has well digested the first two, may read the third safely and profitably.

2. He calls the author of the book of Ecclesiasticus, a certain wise man. It is likely, that is the highest character which he ascribed to him; and not that of prophet.

3. He often quotes the four gospels; the Acts of the Apostles; and all St. Paul's epistles, except that to Phile

mon.

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4. The Acts of the Apostles is ascribed by him to Luke, as the writer.

5. He several times quotes the Epistle to the Hebrews, andy as Paul's.

6. He likewise quotes all, or most of the catholic Epistles. However, to be here a little more particular, may not be improper.

7. He quotes and explains passages of the Epistle of James, expressly calling it his. He quotes the first, andb the second Epistle of Peter; as also the first Epistle of John. He explains the eighth verse of the second Epistle of John there can be no reason to doubt whether he received the other. He explains a passage of the Epistle of Jude.

8. He has several expressions which seem to be taken from the book of the Revelation; though I do not recollect that he has any where mentioned the title of the book, or the name of the writer.

9. If Isidore received the book of the Revelation, (which may be reckoned probable,) his canon of scripture was the

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Βλεπε και των μεγαλοφρονα και Θεοφόρον τα, κ. λ. L. i. Ep. 74. Conf. ib. Ep. 500. Πράξεσι γεγραφότος. L. i. Ep. 448.

y L. i. Ep. 7. Vid. ib. Ep. 94. et 234.

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Λέκαν τον Ηρωδε τύφον ἱσορενΑκεε τε παναρισε Λεκα εν ταις * L. iv. Ep. 12. p. 473. D.

* L. i. Ep. 93. Conf. 1. ii. Ep. 158. et l. iv. Ep. 10. et 65.

a L. i. Ep. 119. et 139. 1. iv. Ep. 218. 1. v. Ep. 362. b L. i. Ep. 140, 143, 188.

d L. ii. Ep. 380.

Γ'Ο μισθός μετ' αυτό εςιν, ὃν Apoc. xxii. 12.] L. i. Ep. 13. TITTEL, K. λ. [Vid. Apoc. vi. 13,

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L. i. Ep. 58.

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L. iv. Ep. 58.

έκατος λήψεται προς τον ίδιον κοπον. [Vid. Ει ὁ έρανος ως βιβλίον ελίσσεται, και τα αερα 14.] L. i. Ep. 188. Vid. et 1. ii. Ep. 175.

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