principal design of it: however, we have been led to take notice of several others mentioned by Eusebius; and I presume it may not be unacceptable to any, as it serves to represent the state of christianity at that tiine.

CHAP. LII.

THEOGNOSTUS.

I. His history. II. His testimony to the books of the New Testament.

THEOGNOSTUS, an ancient writer, no where mentioned by Eusebius or Jerom, flourished, as Cave thinks, about the year 282; and, though we have not now any certain proofs of his exact age, that computation cannot be very erroneous; as may appear from what we shall observe presently.

Theognostus is mentioned by Athanasius, Philip Sidetes, Stephen Gobar, and Photius.

6

Athanasius has spoken of him in two of his works: in the first he quotes him against the Arians, to show that the fathers of the Nicene council did not first begin to use the expression, Of the substance,' it having been before used in the same subject by Theognostus; whom Athanasius here calls a learned or an eloquent man. In the other work Athanasius mentions Theognostus together with Origen: he gives Theognostus the character of an admirable man, and worthy of esteem: he speaks of them both in an honourable manner, and as ancient men. In that same work he afterwards alleges a passage from Theognostus, which I intend to make use of by and by.

3

Concerning this writer may be seen Cav. Hist. Lit. Du Pin, Bib. des Aut. Ecc. Tom. i. Bull. Def. Fid. Nec. Sect. ii. cap. 10. sect. vii. Dodwell. Diss. Iren. in Append. p. 511. Fabric. Bib. Gr. lib. v. cap. 1. p. 276. Tillemont, Origene, art. 37. Mem. Ecc. T. iii. P. 3. p. 269, 270, and some authors to be hereafter mentioned in this chapter. Vid. Cav. Hist. Lit. T. i. p. 146, 147. Oxon.

• Μάθετε τοινυν, ω χριςομαχοι Αρειανοι, ότι Θεόγνωτος, ανηρ λόγιος, Β TарYTησαTо TO EK TNG OVOLAG ELTTELY. Ath. de Decret. Nic. Syn. p. 230. B.

4 Παλαιοι μεν εν ανδρες, Ωριγένης ὁ πολυμαθης και φιλόπονος, και Θεόγνωτος ¿ Javμaoloç kaι onsdag. Id. Ep. 4. ad Serap. p. 702. C.

e Ib. p. 703. B. C. D

Stephen Gobarf says that Athanasius had often mentioned Origen and Theognostus in an honourable manner : whether he means only these two places, or whether there were still some more in which Theognostus was mentioned by Athanasius, we cannot say positively.

In the Fragment of Philip Sidetes, published by Mr. Dodwell, it is said that Theognostus was president of the christian or catechetical school at Alexandria. The order of those presidents, according to that writer, is this; Origen was the fourth after Origen, Heraclas; after him Dionysius; after him Pierius; after Pierius, Theognostus. What regard ought to be had to Philip, I cannot certainly say; but as we are not able to disprove what he writes, so I think likewise that it is not safe to depend entirely upon him.

From Photius we learn that Theognostus published a work called Hypotuposes, or Institutions, in seven books or discourses. The title of the work in Photius's copy was this: The Institutions of the blessed Theognostus, an Alex'andrian, and Exegetus;' which last word I rendered by some learned men, commentator and interpreter of the sacred books: but that meaning appears to me at least doubtful; nor can I assign any other with which I am fully satisfied. Mr. Dodwell, in his notes upon the forecited passage of Philip, says that the title of the work was borrowed from Clement, and that the title given the author denotes his public office of teaching in the school of Alexandria.

Photius says, that in the first book Theognostus dis'courseth of the Father, and endeavours to prove him crea'tor, even against those who supposed matter coeternal with 'God.' One may be apt to think that this part of our author's work was very curious and philosophical. Afterwards Photius expresseth his dislike of the doctrine of the first six books of the Institutions in several respects, saying that the author speaks of a Son as a creature; that he too

4 Ότι Ωριγένην και Θεογνωςον ό, τε μέγας Αθανάσιος ὁ Αλεξανδρειας εν πολλοις απεδέχετο λογοις. ap. Phot. Cod. 232. p. 904.

5 Τέταρτος προεσε της χρισιανικης διατριβης Ωριγενης Μετα Ωριγένην μera ILρion Otoyvosoç. Fragm. Ph. Sid. ap. Dodw. Diss. Iren. p. 488. See before, Vol. ii. chap. xviii. i Ανεγνώσθησαν θεογνωσ Αλεξανδρέως λογοι ἑπτα· ὧν ἡ επιγραφή, τε μακαρις Θεογνωτε Αλεξανδρέως και εξηγητε ὑποτυπώσεις. Phot. Cod. cv. 280. in.

* Ipsum illius operis titulum a Clemente sumptum decessore constat. Et quidem locum illum scholæ catecheticæ magistralem denotat, docendique munus publicum vox illa εžnynrns. Dodwell, ut supr. p. 512.

1. Εν μεν εν τῳ πρωτῳ λόγῳ διαλαμβάνει περὶ τε πατρος, και ότι εσι δημιέργος, επιχειρων δεικνύναι, και κατα των ὑποτιθεντων συναίδιον ύλην τῷ Θεῷ. Phot. ib. p. 280. in. m Υίον δε λεγων, κτισμα αυτον αποφαίνει, ib

closely followed Origen in some of his peculiarities, which may be found in his books of Principles; and that with him he supposeth angels and dæmons to have certain fine bodies. With the seventh or last book Photius appears well enough satisfied. He gives an agreeable character of this writer's style: it is, he says, full and expressive, and yet has nothing redundant; he has the Attic purity and elegance without affectation; and in the greatest plainness and perspicuity there is nothing mean and vulgar.

If we had had Photius's extract entire, we should not have been at a loss about the exact age of Theognostus; for he put down the time when he flourished: but the last words of the extract are wanting.

We may however conclude, from what we have seen, that Theognostus was an Alexandrian, and that he flourished some time after Origen, before the end of the third century.

Eusebius's silence about this writer has occasioned divers surmises and speculations. Baronius" cannot help thinking it happened, not without a malicious and fraudulent design, to bury in oblivion the name and writings of a strenuous asserter of the consubstantial doctrine: Huet is almost of the same mind, and suspects that these Institutions had been interpolated by the Arians in the space of time between Athanasius and Photius: butP Tillemont is not convinced by their reasonings. Indeed, he who carefully compares Athanasius and Photius will perceive that they both read exactly one and the same work; and that the Institutions were as uncorrupted in the time of the latter, as of the former. Athanasius found in them somewhat to his purpose; but there were other things he did not like. He says that, in what he alleges out of the second book of the Institutions, Theognostus speaks his own sentiments; but there were other things proposed only in the way of argument and dis

n Et, ut omittamus de aliis dicere, nonne dolo malo Theognosti, theologorum celeberrimi, nomen atque scripta silentio obvoluta reliquit, quod consubstantialis nominis esset assertor? At is non præteriit Athanasium. Baron. Ann. 109. lix. • Sane studiosissimum virum, et disertum, et admirandum eum appellat Athanasius: atque idcirco prætermissam ab Eusebio mentionem illius probabile est, quod ab Arianis partibus fuerit alienus. Quapropter corruptas ejus Hypotyposes ab hujus sectæ patronis, quemadmodum et Clementis librum eodem titulo inscriptum, non immerito Andreas Schottus conjectat. Huet. Origen. lib. i. sect. i. num. 3.

P Néanmoins S. Athanase marque assez, que dès son temps il y avoit des choses difficiles dans cet auteur sur la divinité de Jésus-Christ. Mais il dit, que ce n'éstoit que comme pour discuter la verité, et qu'il exprimoit ensuite son vrai sentiment. Tillem. ib. 269. 4 Ο μεν εν Θεόγνωτος τα πρότερα ώς εν γυμνασία εξετασας, ύσερον την έαυτω δοξαν τίθεις, ούτως ειρηκεν. Ath. de Decret. Nic. Syn. p. 230. C

putations. In like manner," Photius is not positive that the things he condemns were the real sentiments of the author of the Institutions; at least he is aware of this apology for him: but he disallows it, and says such things ought not to be published to the world in writing at any rate. Mr. Dodwell' ascribes Eusebius's silence to nothing but negligence, and supposeth him less accurate in matters near his own time than elsewhere. Certainly Eusebius did not know every thing; nor had he a fair opportunity, or sufficient leisure, to bring every thing he knew into his writings. It must be reckoned very probable that Jerom was unacquainted with this writer's works, though they have been so expressly cited by Athanasius.

There is yet another way of accounting for the seeming inconsistence between the commendations Theognostus had received from Athanasius, and the censure passed on him by Photius: it is that taken by Du Pin, who supposeth that in several ages there have been differences of expression about the same doctrine. He therefore says that Photius is to blame for accusing Theognostus of error upon the divinity of the Son, purely because of some ways of speaking that did not entirely agree with those of his own age; not considering that, though the ancients have expressed themselves differently, the doctrine was always the same at the bottom; and that it would be unjust to expect of them that they should speak as exactly, and with as much precaution, as they who came after the rise and condemnation of heresies.

As the Institutions of Theognostus have been so little taken notice of by the several sects of christians in past ages, it may be thought that this work of our author was not necessary; however, it might be useful: and the curious and judicious, I believe, would read it with satisfaction and improvement if it were now in being.

II. We are obliged to Athanasius for the passages he has cited: I am now to observe one of them. Athanasius is treating of the sin against the Holy Ghost: he first quotes Origen and then Theognostus; he informs us, "that" Theog'nostus, in confirmation of what had been before asserted 'by him, alleges those words of our Saviour spoken to the

: Ειτε (ως αν τις ειποι) εκβιασαμενος την ύπερ αυτό απολογίαν, εν γυμνασίας λόγῳ και 8 δόξης ταυτα προτιθεις εγγραφες δε λογο και κοινε προκεισθαι μελλοντος νόμε τοις πασιν, ει τις της εν αυτω βλασφημίας την προειρημένην εις αθωώσιν επιφέρει απολογίαν, εις ασθενη κατέδραμε συνηγορίαν. Phot. ib. p. 280. -quamquam ejus nullus meminit Eusebius, in rebus sui temporis minus profecto, quam in reliquis, accuratus. Dodw. ib. p. 512.

Du Pin. ib. p. 192.

"Ath. Ep. 4. ad Serap. p. 703. B. C.

6

6

'disciples: "I have yet many things to say unto you, but 'ye cannot bear them now: howbeit, when the Holy Ghost is come he will teach you:" John xvi. 12, 13. Then he adds: as our Saviour speaks to such as are not yet able to receive those things that are perfect, he condescends to their weakness: but the Spirit is given to those that are perfect. No man therefore ought to say, that the teaching of the Spirit excels the doctrine of the Son: but whereas the Son 'condescends to the imperfect, the Spirit is the seal of those ⚫ who are perfected. Wherefore it is not because of any 'superior excellence of the Spirit above the Son, that the 'blasphemy against the Spirit is inexpiable and unpardonable; but because, by those who are imperfect, pardon may ⚫ be obtained: for those "who have tasted of the heavenly gift," (Heb. vi. 4.) and have been made perfect, there ' remains no excuse, or any means of escape.'

6

From that expression, tasting the heavenly gift,' I would infer that our author received the epistle to the Hebrews. This may be further argued from what precedes in Athanasius: for, proceeding to the testimonies of Origen and Theognostus concerning the subject he was upon, he thus expresseth himself; They both write of this matter, saying that this is the blasphemy against the Holy Ghost; when they who have been favoured with the gift of the Holy Ghost ' in baptism return to sin: therefore, say they, such receive no ' remission, according to what Paul also says in the epistle 'to the Hebrews: "For it is impossible for those who were ' once enlightened, and have tasted of the heavenly gift, and 'were made partakers of the Holy Ghost, and have tasted 'the good word of God, and the powers of the world to " come, if they fall away, to renew them again unto repent'ance:" ch. vi. 4, 5, 6. This they both say.' Then he alleges their passages in order.

6

And this recompense then we have of the labour of our inquiry into the life and writings of Theognostus: that we have found another learned Alexandrian, of the third century, who received the epistle to the Hebrews.

Τοις δε τελειομένοις συγγίνεται το πνεύμα το άγιον, και εδήπε τις εκ τέτων αν φαίη την τε πνεύματος διδασκαλίαν ὑπερβαλλειν της τε υἱε διδαχης. ibid. C. Επι δε τοις γευσαμένοις της ερανιο [al. επερανιε] δωρεας, και τελειωθεισιν. K. A. ibid. * Ib. p. 702. C. D.

W

5 Ταύτα δε κοινή μεν λέγεσι, και ιδιαν δε έκατος προςίθησι διανοιαν. ib. Ε. 2 See before of Origen, Vol. ii. ch. xxxviii. num. x. and Dionysius of Alexandria, ch. xliii.