A Metaphrase of the Book of Ecclesiastes, Canonical Epistle concerning those who, in the Inroad of the II. DUBIOUS OR SPURIOUS WRITINGS. A Sectional Confession of Faith, 1. On the Annunciation to the Holy Virgin Mary, 2. On the Annunciation to the Holy Virgin Mary, 2. From the Books on Nature against the Epicureans, 3. From the Books against Sabellius, PAGE WRITINGS OF GREGORY THAUMATURGUS. AWA INTRODUCTORY NOTICE. E are in possession of a considerable body of testimonies from ancient literature bearing on the life and work of Gregory. From these, though they are largely mixed up with the marvellous, we gain a tolerably clear and satisfactory view of the main facts in his history, and the most patent features of his character. Thus we have accounts of him, more or less complete, in Eusebius (Historia Eccles. vi. 30, vii. 14), Basil (De Spiritu Sancto, xxix. 74; Epist. 28, Num. 1 and 2; 204, Num. 2; 207, Num. 4; 210, Num. 3, 5,-Works, vol. iii. pp. 62, 107, 303, 311, etc., edit. Paris. BB. 1730), Jerome (De viris illustr. ch. 65; in the Comment. in Ecclesiasten, ch. 4; and Epist. 70, Num. 4,-Works, vol. i. pp. 424 and 427, edit. Veron.), Rufinus (Hist. Eccles. vii. 25), Socrates (Hist. Eccles. iv. 27), Sozomen (Hist. Eccles. vii. 27), Evagrius Scholasticus (Hist. Eccles. iii. 31), Suidas in his Lexicon, and others of less moment. From these various witnesses we learn that he was also known by the name Theodorus, which may have been his original designation; that he was a native of Neo-Cæsareia, a considerable place of trade, and one of the most important towns of Pontus; that he belonged to a family of some wealth and standing; that he was born. of heathen parents; that at the age of fourteen he lost his father; that he had a brother named Athenodorus; and that along with him he travelled about from city to city in A the prosecution of studies that were to fit him for the profession of law, to which he had been destined. Among the various seats of learning which he thus visited we find Alexandria, Athens, Berytus, and the Palestinian Cæsareia mentioned. At this last place to which, as he tells us, he was led by a happy accident in the providence of God—he was brought into connection with Origen. Under this great teacher he received lessons in logic, geometry, physics, ethics, philosophy, and ancient literature, and in due time also in biblical science and the verities of the Christian faith. Thus, having become Origen's pupil, he became also by the hand of God his convert. After a residence of some five years with the great Alexandrian, he returned to his native city. Soon, however, a letter followed him to Neo-Cæsareia, in which Origen urged him to dedicate himself to the ministry of the church of Christ, and pressed strongly upon him his obligation to consecrate his gifts to the service of God, and in especial to devote his acquirements in heathen science and learning to the elucidation of the Scriptures. On receipt of this letter, so full of wise and faithful counsel and strong exhortation, from the teacher whom he venerated and loved above all others, he withdrew into the wilderness, seeking opportunity for solemn thought and private prayer over its contents. At this time the bishop of Amasea, a city which held apparently a first place in the province, was one named Phædimus, who, discerning the promise of great things in the convert, sought to make him bishop of NeoCæsareia. For a considerable period, however, Gregory, who shrank from the responsibility of the episcopal office, kept himself beyond the bishop's reach, until Phædimus, unsuccessful in his search, had recourse to the stratagem. of ordaining him in his absence, and declaring him, with all the solemnities of the usual ceremonial, bishop of his native city. On receiving the report of this extraordinary step, Gregory yielded, and, coming forth from the place of his concealment, was consecrated to the bishopric with all the customary formalities; and so well did he discharge the duties of his office, that while there were said to be only |