CHAP. XXXIX. ST. FIRMILIAN. C b a FIRMILIAN, as we are assured by Eusebius in his Ecclesiastical History, and by others, was bishop of Cæsarea in Cappadocia. If we may rely upon Gregory of Nyssa, he was descended from an honourable family in that country; but that account has been disputed. Čaved supposes that Firmilian was ordained bishop of the fore-mentioned city in the year 233; Basnage and Tillemont think he obtained that honour sooner. They argue this from some words of Eusebius, where he speaks of Firmilian's flourishing at the tenth year of the emperor Alexander, when Origen left Alexandria, in the year 231. Firmilian was present at a council in Iconium, which Tillemont thinks i could not be held later than 232, though Valesius and Cave place it in 235. There seems to have been a council atm Antioch in the year 252, on account of Novatus, at which Firmilian was present. He was likewise at the council of Antioch, in the cause of Paul of Samosata, in the year 264 or 265. He is said to have been twice at Antioch upon that account; but when the council was met at Antioch, in which Paul was condemned and deposed, as he was coming thither, he died at Tarsus, in the latter part of the year 269, of a great age, as may be well concluded from the commencement of his episcopate. Firmilian sided with St. Cyprian in the dispute about baptizing heretics that returned to the catholic church, and * Διέπρεπε δε εν τετῳ Φιρμιλιανος Καισαρείας της Καππαδόκων επίσκοπος. Eus. H. E. 1. vi. cap. 26. Vid. et lib. vii. cap. 28. init. b Φιρμιλιανῳ των ευπατρίδων Καππαδοκη. Greg. Nyss. Τ. iii. p. 542. C. Vit. Thaumat. c Vid. Basn. ann. 269. viii. e Ut supra. d Hist. Lit. P. i. p. 86. Eusebius's words, note ". I have cited h Quod totum nos jampridem in Iconio, qui Phrygiæ locus est, collecti in unum, convenientibus ex Galatià, et Cilicia, et cæteris proximis regionibus, confirmavimus, &c. Firmilian. ap. Cyprian. p. 221. Tillem. ibid. Val. Not. ad Eus. p. 143. m Vid. Euseb. 1. vi. cap. 46. p. 247. D. cap. 28. P Ibid. p. 280. A. B. and Basnage, as before. 1 Cav. H. L. P. ii. p. 62. n Eus. 1. vii. Tillem. as before, p. 654; • Euseb. ibid. cap. 30. p. 279. D. r upon that subject wrote a long letter to St. Cyprian, which is still extant; but whereas undoubtedly it was written in Greek, we have now only a Latin translation: however it may be reckoned a good one, since learned men are generally agreed in allowing it to have been made by St. Cyprian himself, whose style it resembles. This letter was written in the year 256, and near the end of it. St. Basil" makes a general mention of writings which Firmilian had left behind him, without saying expressly what they were. It may be argued that they were not very numerous, or not much known, since Jerom had not allotted any distinct article in his Catalogue of Ecclesiastical Writers for this eminent bishop. As the letter to St. Cyprian, the only remaining piece of our author, was not written before the year 256, perhaps I should have chosen to place him about that time: but since Cave, and other learned moderns, speak of Firmilian as flourishing about the year 233, (and according to Eusebius himself he was a person of note at that time, or sooner,) and the matter is of no great importance, I have determined not to innovate. W Firmilian had an earnest zeal for what he thought to be the truth, as his letter to St. Cyprian shows; which is also confirmed by what the council at Antioch, in 269 or 270, say of his condemning the opinions of Paul of Samosata, bishop of that city. He was, besides, a man of prudence and moderation; for to him it is ascribed by the said council, that Paul was not deposed in a former council met at the same place. And who knows whether Firmilian, if he had lived to be present at this last assembly, might not have prevented the deposition of Paul, or at least once more deferred the sentence then pronounced? Though Firmilian seems not to have made any great figure as an author, he was well known in the world, and highly esteemed by his contemporaries, and by following ages. There is honourable mention made of him byx Inter Epistolas Cyprianicas. Ep. 75, p. 217, &c. Oxon. 1682. Vid. Basnag. A. 269. viii. Tillem. p. 651. Ταυτην και Φιρμιλιανῳ τῳ ἡμετερῳ μαρτυρεσι την πισιν οἱ λογοι ους KATEλLTE. Basil. de S. Sp. cap. 29. T. ii. p. 360. E. * Ο Φιρμιλιανος, και δις αφικόμενος, κατέγνω μεν των υπ' εκείνε και votoμbμivwv, k. λ. Ap. Eus. Í. vii. cap. 30. p. 279. D. Επαγγειλάμενο [Παυλε] δε μεταθήσεσθαι, πιςευσας και ελπίσας ανευ τινος περί τον λογον λοιδορίας το πραγμα εις Θεόν καταςήσεσθαι, ανεβάλετο, K. λ. Ibid. p. 280. A. * Eus. H. E. 1. vii. cap. 5. p. 251. D. 6 Dionysius of Alexandria in one of his letters, and y by the council of Antioch by which Paul of Samosata was deposed. Theodoret gives this Cappadocian bishop the character of an illustrious person, equally master of divine and human knowledge.' It is a further argument of his great reputation, that both Eusebius and Jerom have so particularly insisted upon his respect for Origen, as a considerable testimony to the extraordinary merit of that great man. This may suffice for the history and character of Firmilian. I proceed to observe the quotations of the books of the New Testament which are to be found in his forementioned letter to St. Cyprian. b I. Hence we may be able to understand what Christ said to Peter only: "Whatsoever thou shalt bind on earth, shall be also bound in heaven; and whatsoever thou shalt loose on earth, shall be also loosed in heaven," Matt. xviii. 18. 999 II. The Lord himself declaring, "Many shall come in my name, saying, I am Christ, and shall deceive many. See Mark xiii. 6. But it must be owned that there are exactly the same words in Matt. xxiv. 5. III. For union, and peace, and concord, afford the greatest joy not only to "faithful men, and those that know the truth," but also to the "heavenly angels," who, the divine word says, " rejoice over one sinner that repenteth," Luke xv. 10. And in the preceding words is a plain reference to 1 Tim. iv. 3. e 66 IV. And again in the gospel, when Christ breathed on the apostles only, saying," Receive the Holy Ghost,' John xx. 22. He has likewise quoted John xvii. 21. 6 V. Accordingly the blessed apostle Paul baptized ▾ Ibid. cap. 30. p. 279. D. • Και Φιρμιλιανος ὁ Καισαρεων της Καππαδοκιας επίσκοπος, περιφανης ανηρ, και γνωσιν ἑκατέραν έχων, και την θύραθεν, και την θειαν. Theodoret. Hæret. Tab. l. iv. cap. 8. p. 222. D. a See the preceding chapter, p. 476. b Hinc intelligi potest quod soli Petro Christus dixerit: Quæcunque ligaveris super terram, erunt ligata et in cœlis; et quæcunque solveris super terram, erunt soluta et in cœlis.' Inter. Ep. Cyprian. 75. p. 225. Oxon. Dominus ipse manifestat, dicens, Multi venient in nomine meo, dicentes, Ego sum Christus, et multos fallent.' Ibid. p. 222. d Adunatio enim, et pax, et concordia, non solum hominibus fidelibus et cognoscentibus veritatem, sed et angelis ipsis cœlestibus voluptatem maximam præstat; quibus dicit divinus sermo esse gaudium in uno peccatore pœnitentiam agente.' p. 217. e Et iterum in evangelio, quando in solos apostolos insufflavit Christus, dicens, Accipite Spiritum Sanctum,' p. 225. f P. 219. Secundum quod et beatus Paulus apostolus eos qui ab Joanne baptizati fuerant, priusquam missus esset a Domino Spiritus Sanctus, baptizavit denuo again with a spiritual baptism those who had been baptized by John, before the Holy Spirit had been sent by the Lord; and then laid his hands upon them, that they might receive the Holy Ghost.' See Acts xix. 1-7. VI. Though the Jews were in great ignorance, and guilty of much wickedness, the apostle owns they “had a zeal of God," Rom. x. ii. VII. "This will be the wisdom which Paul writes to be in them that are perfect," 1 Cor. ii. 6. He likewise quotes 1 Cor. xiv. 30, and 1 Cor. xi. 27. VIII. Norm are there many spouses of Christ, since the apostle says, "I have espoused you unto one husband, that I may present you as a chaste virgin unto Christ," 2 Cor. xi. 2. He also refers to ver. 13 of the same chapter. IX. For if the apostle does not lie when he says, "As many of you as have been baptized into Christ, have put on Christ," Gal. iii. 17. X. But what says the apostle Paul? "One Lord, one faith, one baptisin, one God," Eph. iv. 5, 6. A little before he quoted the first four verses of this same chapter. XI. But as to what they pretend in favour of heretics, that the apostle has said, "Whether in pretence, or in truth, Christ is preached;" we must answer, that it is impertinently alleged.' Which, he says, will appear to any one who reads the epistle of the apostle whence those words are taken. XII. He says of all heretics in general, It is manifest they are condemned of themselves, and before the day of judgment they have passed an incontestable sentence spiritali baptismo, et sic manum imposuit, ut acciperent Spiritum Sanctum, &c. p. 221. Judæos tamen, quamvis ignorantia cæcos et gravissimo facinore constrictos, zelum Dei' apostolus habere profitetur. p. 225. Deinde, hæc erit sapientia, quam scribit Paulus esse in his qui perfecti sunt. p. 221. * P. 219. 1 P. 227. m Neque enim multæ sponsæ Christi, cum dicat apostolus, Despondi vos uni viro, virgini castam assignare Christo.' p. 224. n P. 229 • Nam si non mentitur apostolus, dicens, Quotquot in Christo tincti estis, Christum induistis:'-p. 223. P Sed quid ait apostolus Paulus? Unus Dominus, una fides, unum baptisma, unus Deus.' p. 229. 9 P. 228. Ad illud autem quod pro hæreticis ponunt, et aiunt apostolum dixisse, Sive per occasionem, sive per veritatem, Christus annuntietur,' ut respondeamus, ineptum est. p. 226. Quando manifestum sit apostolum, in epistolâ suâ, quâ hoc dicit, neque hæreticorum, neque baptismi eorum, mentionem fecisse, sed locutum esse de fratribus tantum.- Nec oporteat hoc longo tractatu excutere, sed ipsam satis sit epistolam legere, &c. Ibid. Quos omnes manifestum est a semetipsis damnatos esse, et ante diem judicii inexcusabilem sententiam adversus semetipsos dixisse, p. 220. against themselves.' It is very probable he refers to Tit. iii. 10, 11: and we before " saw a plain reference to St. Paul's first epistle to Timothy. XIII. This writer says, that Noah's ark was a figure of the church of Christ. He adds, As also the apostle Peter teaches, saying, “In like manner also will baptism save you" or us,' as in some copies. 1 Pet. iii. 21. W be XIV. And moreover abusing the blessed apostles Peter and Paul, as if they also had delivered this doctrine; though they in their epistles have cursed heretics, and admonished us to avoid them.' This passage may thought to show that Firmilian owned two epistles of Peter, because he speaks of epistles in the plural number: and, besides, what is here said does well enough suit the second epistle ascribed to that apostle. Here one cannot help wishing that we had this letter in its original language. It would be a particular satisfaction to know, that Firmilian received two epistles of St. Peter. 6 XV. He seems to refer to the first epistle of St. John, when he says of heretics in general, That since they have not the true Lord the Father, they cannot have the true Son, nor the true Spirit:' and of the Cataphrygians or Montanists, in particular. That they have not the Father, nor the Son, nor the Holy Spirit; and that they have not in them the "spirit of truth, but the spirit of error." See 1 John ii. 22, 23; and iv. 6. XVI. I forbear transcribing any more, though I might insist on some other allusive expressions. Here are sufficiently clear references to the gospels of St. Matthew, St. Luke, and St. John; to the Acts of the Apostles; to the epistle to the Romans; the first and second to the Corinthians; the epistles to the Galatians, the Ephesians, the Philippians; the first to Timothy, and to Titus; the first, if not also the second, of St. Peter; and the first epistle of St. John and sometimes the names of the apostles Peter and Paul are expressly mentioned when their words are quoted. And there appear marks of a peculiar respect for "At num. iii. p. 580. Quemadmodum et apostolus Petrus posuit, dicens, Sic et vos similiter salvos faciet baptisma.' p. 224. Adhuc etiam infamans Petrum et Paulum beatos apostolos, quasi hoc ipsi tradiderint; qui in epistolis suis hæreticos execrati sunt, et, ut eos evitemus, monuerunt. p. 220. * Satis est illud in compendio dicere, eos, qui non teneant verum Dominum Patrem, tenere non posse nec Filii nec Spiritûs Sancti veritatem. p. 220. fin. Nec Patrem possunt habere, nec Filium, nec Spiritum Sanctum. p. 221. init. * In quibus cum aniinadvertamus non veritatis spiritum, sed erroris fuisse. Ibid. |