against the defenders of true piety The Emperor understanding what had passed was much incensed against those Bishops and by his Letters sharply reprehended them for what they had done requiring them to appear before him at Constantinople whither being come they waving all former accusations instil into the Emperors ears another foul slander against Athanasius viz. That he had threatned to hinder the transportation of corn as was wont from Egypt unto Constantinople which begat in the Emperor such indignation against the Bishop that without hearing he banished him into France unto the City of Triers Galliarum metropolis inquit Athanasius Treviris ad Moselâ—ae râ—ipam olim inquie Victorius insignis Galliae nunc Germaniae imperialis urbs then belonging unto that Kingdom but since unto Germany being now the seat of one of the Ecclesiastical Electors although some conceive that the Emperor did this for the safety of Athanasius and in hope that hereupon peace and unity among the Bishops would ensue Arius upon the banishment of Athanasius entring again into Alexandria occasions new tumults there which when the Emperour understood he sendeth for him unto Constantinople requiring him by subscription to testifie his â—onsent unto the Nicen faith this he doth â—ignedly Hereupon the Emperour requires Alexander Bishop of Constantinople to receive â—im into communion Who all night long by â—arnest prayer beseecheth the Lord either to â—ake him out of this life or else to take away 〈◊〉 lest by him this Church should be inâ—icted with his heresie Arius the next day â—oming with a great company toward the Church in the way turns aside to ease himself which while he was doing he burst asunder in the midst like another Iudas so that â—is bowels came out and dyed ignominiously â—n the place whom the Eusebians with shame â—nough took thence and buried him So preâ—â—lent were the prayers of the good Bishop Alexander Shortly after this dyeth the Emperour Conâ—â—ntiâ—e the great leaving the Empire unto his three Sons viz. unto Constantius the East and the West unto the other two Constans and Constantine Before his death he had a purpose to recal Athanasius from his banishment 〈◊〉 being prevented he commits the doing â—ereof unto his Son Constantine which he accordingly performed sending him back with Letters recommendatory unto the Church of Alexandria unto which he returned after he had been about two years and four Months in exile But he held not his government quietly above three years for returning without out common consent and the decree of the Bishops he was by the Arians accused unto Constantius infected with and a great favourer of that Heresie and thereupon by the Synod of Antioch wherein the Arian faction prevailed consisting of ninety Bishops again deposed and one Gregory set up in his Room Athanasius now finding it not safe for him to continue in Alexandria fled unto Iulius Bishop of Rome who assembling the Western Bishops sends him back with Letters testimonial and pressing his restitution But upon his return unto Alexandria a great tumult being raised by the Arians wherein some were slain the blame hereof is cast upon Athanasius and this seconded with other calumnies which so enraged the Emperour Constantius against him that he sent one Cyrianus a Captain with many Soldiers to apprehend him Withal by his Edicts he required all his Officers to make diligent search for him promising rewards unto any that should bring him alive or else his head unto the Emperour Hereupon he is forâ—ed to hide himself which for sometime he did in a certain Well or Cave which was known unto none save only to one of his familar friends who sent him necessaries by a Servant who at length discovered him But Athanasius having timely notice hereof the same night wherein he should have been apprehended betook him unto another place Yet finding it not safe for him to remain in the dominions of Constantius he fled into the West unto the Emperour Constance who very honourably received him Unto whom he makes a very sad complaint of the injuries offered him by the Arians earnestly desiring him that a Synod might be called for the discussing of his cause The Emperour hearkning unto him obtains of his Brother that an universal Council both of the East and Western Bishops should be convened at Sardica in Illiricum Of which Binuius thus Concilium Sardicense inquit 〈◊〉 Nicaeni appendix et a multis Nicaeni nomine umprehenditur Sculteâ—us stiles it paâ—em Niâ—enae Synodo Where being assembled the Eastern Bishops required that Athanasius and his sautors should he removed from the Council Which being denied as unjust the Eastern Bishops withdrew and instituted an Anâ—â—synod at Philopolis in Thrace wherein the decrees of the Council of Tyre against Athanasius were confirmed the doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concluded and agreed on and Iulius Bishop of Rome Hosius of Corduba Maximinus of â—riers and divers others for receiving Athaâ—asius unto communion were deprived of their Bishopricks What was the issue of these cross Councils appears in the following words Ex contrariis decretis harum Synodorum ortum est â—tron et diuturnum Schisma inter Orientales et Occidentales Ecclesias quod ante Gratianum et Theodosium Imperatores non desiit ita ut invicem â—â—n communicarent For on the contrary the Council of Sardica having heard Athanasius clearing his innocency received him unto communion condemning his accusers Withal they confirm'd the 〈…〉 Council and decreed that such as defended the contrary thereunto should not only be deprived of their Bishopricks but also excluded from the society and communion of the faithful Constantius notwithstanding the decree of this Council of Sardica for the restitution of Athanasius unto his Bishoprick refuseth to admit of him hereupon his Brother the Emperour Constans writes him a short but sharp Letter threatning that if he should still persist to oppose and hinder the return of Athanasius he himself would come with an Army and whether he would or no restore him again unto his place This so far prevailed that Constantius yields and again and again invites doubtful and delaying Athanasius to return by divers letters written unto him who at length hearkens and returns accordingly The Emperour meeting with him at Antioch gently entreats and confers with him permitting him with safety to go unto Alexandria withal promising to admit of no more accusations against him and by his Letters â—ommended him unto the Church of Alexandria for his singular piety exhorting them with all respect to receive him But before his departure from him he told him that the Bishops desired one thing of him namely that he would grant one Church in Alexandria unto those that dissented from and could not joyn in communion with him I am content quoth he so to do upon this condition that the Arians will vouchsafe one Church unto the Orthodox in the City of Antioch
Antiquity whom not to obey is manifest and irremissible ruine 9. The spirit of errour preacheth Self speaking it 's own proper things or notions for it is self-pleasing and glorifies it self it is bitter full of falshood seducing slippery proud arrogant talkative dissonant immensurate pertinacious streperous 10. He warneth the Ephesians to avoid and beware of Hereticks of whom many were sprung up in his time and for so doing he commendeth that Church as most pure renowned and to be praised of all ages because they denied them passage who wandred up and down to spread their errours and shut their ears against them These Hereticks in his Epistle to the Trallensians he particularly names viz. Those who held the Heresie of Simon as did Menander and Basilides and their followers the Nicholaitans Theodotus and Cleobulus giving them this Character that they are vain speakers and seducers not Christians but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as set Christ to sale and made a gain of him fraudulently pretending the name of Christ and corrupting the word of the Gospel mingling the venom of their errour with sugred words as those that infuse poison into sweet wine that by the delicious savour and relish thereof he that drinks it being deceived and taken may unawares be destroyed 11. To the Romans he thus writes Request this only for me that I may be supplied with strength both within and without not only to say but to will not only to be called but also to be found a Christian. A Christian when he is hated of the world is beloved of God It is better to die for Christ then reign to the ends of the earth Life without Christ is death My love was Crucified § 6. As touching the cause of his Martyrdom it 's thus related When the Emperour Trajan returned from the Parthian war and every where in the Cities commanded Heathenish Sacrifices to be offered which were sharply and justly reprehended by Ignatius even in the presence of Trajan He was delivered bound with chains unto a band of Souldiers to be carried to Rome whither being come he was not long after brought into the Theatre and there had two fierce Lions let loose upon him and forthwith rent and devoured him leaving only the harder bones and so according to his desire the wild beasts became his Sepulchre which betided him in the Eleventh year of Trajan and of Christ One hundred and ten After he had been Bishop or Pastor of the Church of Antioch the space of fourty years for he succeeded Evodius in that Office An. Seventy one and continued therein unto the year One hundred and ten Shortly after viz. Anno One hundred and eleven followed a mighty and terrible Earth-quake wherein many perished in divers places by the fall of houses which overwhelmed them among other in the City of Antioch quam penè totam subruit which was almost ruin'd by it At what time the Emperour being there was in great danger and like to have perished by the fall of the house in which he lived being drawn out of it through a window and so preserved this terrible Earth-quake is particularly described by Dion Cassius Iustin Martyr § 1. JVstinus surnamed first the Philosopher afterward the Martyr he was the Son of Priscus Bacchius of the City of Flavia Neapolis of Syria Palestina for so he stiles himself which City was before called Sichem and corruptly in the time of Christ Sichar the Metropolis of Samaria situate in Mount Ephraim a City of Refuge the Natives called it Mabortha Pliny Mâ—mortha now it hath the name of Napolosa or Napolitza and Naplos Hence he is said to be a Samaritan and he himself affirms so much thus speaking Neither did I fear to offend mine own Nation the Samaritans when I gave my Libel or Apology unto Caesar Being a Philosopher greatly delighted with the Doctrine of Plato he was afterward converted to Christianity by the courage and constancy of Christians in their Sufferings and Martyrdom for hearing that they were led Captives neither fearing death nor any torments which are accounted terrible I thought saith he it could not be that this kind of men should be subject unto vice and set on pleasures for what voluptuous or intemperate man can so embrace death He also elsewhere relates how he was brought to the knowledge of the Christian Religion by a divine hand guiding him thereunto after this manner Being enflamed with a vehement desire after true Philosophy he joyned himself to almost all the several Sects of Philosophers in order to his attaining of it In the first place unto that of the Stoicks from whom after a while he departed because among them he could learn but little of God leaving them he next applied himself unto one of the Peripateticks who demanding a reward of him he forsook him thereupon as not esteeming such a one a meer mercenary to be at all a Philosopher from him he went to one of great fame among the Pythagoreans who asked him if he were skilled in Musick Astronomy Geometry c. to whom he replyed That he was altogether unacquainted with those Sciences Hereupon understanding that it would be but lost labour to endeavour after the knowledge of those things that conduce unto true happiness till he had gotten somewhat that way he was much grieved that he should fail and be disappointed of his hopes Therefore bidding him farewel he betakes him unto the Platonicks under one of whom he profited very much and was greatly delighted in those Studies deeming that in a short time he should this way attain unto the knowledge of God Being much taken up and eager in the pursuit of what he sought for he gets him into a desart from the society of men where he was followed by as he thought a grave old man who when Iustin turning about had espyed him asked him if he knew him he answered no. After much discourse with him he told him it was a vain thing for him to imagine that he should find the knowledge of the truth among the Philosophers who themselves knew not God nor were assisted by the Holy Ghost and having for some time had communication together about the immortality of the Soul about rewards and punishments Iustin assented unto what he had said and demanded of him by what means he might arrive unto the true knowledge of God He willed him to read and search the Prophets and to joyn prayer thereunto Asking him again what Master he should make use of Above all quoth the old man do thou pray that the door of light or illumination may be opened unto thee for those things which are contained in the Prophets cannot be apprehended by any but by him alone to whom God and his Christ will give understanding And having so said he suddenly vanished neither did Iustin from that time see him any more Hereupon forsaking the Philosophers
whom formerly he had followed he forthwith fell upon this course and so became a Christian. As touching the former of these Relations it is nothing improbable that the admirable and extraordinary constancy of Christians in their greatest Sufferings for Christ might be an inducement unto him to enquire after the Doctrine and Religion which they professed the truth whereof they could so willingly and chearfully seal with their blood a notable demonstration of the excellency and divine original thereof and so might it make way to his conversion Many instances might be given of the strange effects that such Spectacles have produced in the hearts of those that have been the Spectators Trajan himself who moved the persecution against the Christians hearing good Ignatius at that time when the Lions were ready to be let loose upon him to utter those words I am the wheat of Christ whom the teeth of wild Beasts must grind to make me pure Bread for God With admiration breaks out into these words Grandis est tolerantia Christianorum Great is the patience of the Christians Who of the Greeks would suffer so much for his God To whom Ignatius meekly replyed Not by mine own but by the strength of Christ do I undergo all this But as for the latter whether he had such an apparition or no and directions given him by his old man what course he should take that he might come to the knowledge of the truth Penes lectorem esto I leave unto the prudent Reader to judge yet was not Augustin's tolle lege altogether unlike it neither are Histories wholly barren and silent in relations of the like kind The gravity and piety of the Author may justly challenge from us a suspension at least of our censure and stir us up to take notice of the variety of ways that God hath who can if in his infinite wisdom he see it meet go out of the way of his ordinary providence to bring his great counsels to pass and the things he hath purposed to his chosen from eternity After that he had once given up his name to Christ he became a most notable Champion and Defender of the Christian Faith against the Enemies thereof in every kind especially the Heathen Philosophers the bitter opposers of it with whom he maintained with a great spirit many sharp conflicts and disputes for the vindication of it from their calumnies for which work he was singularly furnished and instructed being well studyed and exercised in the Doctrine of the Gentiles and eminently skilled in Philosophy as the very addition to his name more than intimates being commonly stiled Iustin the Philosopher Moreover he was very ready and expert in the Scriptures as may be eminently seen in his Colloquies with Triphon the Jew whom as another Apollos and eloquent man and mighty in the Scriptures he mightily convinced that Jesus was the Christ and had undoubtedly won him to embrace the Faith had he not rather chosen to imitate the inbred obstinacy of his Nation than yield to manifest and invincible truth as saith the publisher and perfecter of that Latine Translation and Edition which Gelenius had began and enterprised but could not finish being prevented by death § 2. He was an holy man and a Friend of God leading a life very much exercised in virtue an eminent lover and worshipper of Christ which he abundantly manifested in being one of the first that in those times of hot persecution wherein the very name of Christian was accounted a crime sufficient for them to be proceeded against with utmost rigour took unto him the boldness to be the Christians Advocate a Title peculiarly given to one Vetius Epagathus who being moved with indignation at the unjust proceedings used against the Christians desired that he might be heard in their behalf undertaking to prove that no impiety was to be found in them for which cause he was afterward stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Advocate of the Christians publickly to plead their cause to clear their innocence and to vindicate them from the groundless calumnies wherewith they were aspersed by their Adversaries in his Learned Apologies which he tendred unto the Emperours and Senate of Rome As did also about the same time Aristides and Quadratus who all three presented their Apologies unto the Emperour Adrian the like did Athenagoras unto Aurelius Antoninus and Commodus the next succeeding Emperours Wherein having with singular zeal broken the Ice they were afterward followed by divers amongst the rest Apollinaris Bishop of Hierapolis Apollonius a Noble-man and Senator of Rome Melito Bishop of Sardis Tertullian c. He was one that had attained the height and top of Philosophy both Christian and prophane abounding in the riches of Learning and History but little studious to set out the native beauty of his Philosophy with the borrowed colours of the Art of Oratory and therefore though his Books be otherwise full of strength and stuffed with knowledge yet have they but little relish or savour of the sauce of Art nor do they with winning inticements and cunning insinuations allure vulgar Auditors So much he himself freely confesseth I shall saith he deal with you out of the Scriptures not shewing much Art in the choice and quaintness of words for I am not endewed with such a faculty only God hath given me grace to understand the Scriptures So that there is to be found in him more solidity and strength of argument than of the flowers and flourishes of Rhetorick And yet is not this later altogether wanting in his writings in the judgement of the Author of the Parisian Edition For that he was an Oratour saith he is apparent from hence that his Apologies for the Christians prevailed so far with the Emperours that the rigour and cruelty that was formerly exercised toward them was much mitigated and abated which to effect no small piece of Rhetorick was requisite The success whereof Eusebius gives us an account of to this purpose The Emperour upon the receit of his Apology became more mild setting forth his decree at Ephesus wherein among other these words concerning the Christians are to be read Concerning these Men many of the Presidents of the Provinces have heretofore written to my Father Adrian to whom he wrote back again that such should not be molested unless they were found to have attempted something against the Roman Empire And many have informed me also concerning them to whom I returned a like answer as my Father had done If therefore hereafter any one shall persist to occasion trouble unto such as such Let him that is accused be freed from the accusation and let the accuser undergo punishment § 3. Of the Books which he wrote in the general Eusebius thus speaks Iustin hath left behind him unto Posterity many Monuments of a mind accurately instructed and full fraught with profit in every kind which seem to
bonus est benedicat te Deus Deus videt omnia Deo commendo Deus reddet Deus inter nos judicabit c. His last words in this Treatise are remarkable which are these Mâ—ritò igitur omnis anima rea testis est in tantum rea erroris in quantum testis veritatiâ— stabit ante aulas Dei die judicii nihil habens dicere Deum praedicabas non requirebas Daemonia abominabaris ilâ—a adorabas judicium Dei appellabas nec esse credebas inferna supplicia praesumebas non praecavebas Christianum nomen sapiebas Christianum persâ—quebaris 22. Of the Soul wherein he handles divers questions and discusseth many controversies with the Philosophers about the essence operations adjuncts and various state of the Soul which he would have to be corporeal endued with form and figure and to be propagated and derived from the substance of the Father to the body of the Son and engendred with the body encreasing and extending it self together with it and many other the like dreams he hath in the maintaining whereof he useth so much subtilty strength of reason and eloquence as that they are the words of the learned Daille you will hardly meet with throughout the whole stock of Antiquity a more excellent and more elegant piece than this Book of his yet was it composed by him when he was turned Cataphrygian Hence Bellarmine having made use of a passage taken from hence for the proof of Purgatory the most Reverend Vsher thus replies he must give us leave saith he to put him in mind with what spirit Tertullian was lead when he wrote that Book de animâ and with what authority he strengtâ—eâ—eth that conceit of mens paying in Hell for their small faults before the Resurrection namely of the Paraclete by whom if he mean Montanus the Arch-Heretick as there is small cause to doubt that he doth we need not much envy the Cardinal for raising up so worshipful a Patron of his Purgatory 23. Of Spectacles or Plays written as Pamelius conceives in the twelfth year of Severus the Emperour in which were exhibited unto the people those plays that were called Ludi seculares because they were presented only once in an age or an hundred years unto which therefore the people were solemnly invited by a publick cry made in these words Convenite ad ludos spectandos quos neque spectavit quisquam neque spectaturus est Come ye unto those Spectacles which no man now beheld or shall behold again Hereupon Tertullian in this Book which he wrote both in Greek and Latine makes it evident that these plays had their original from idolatry and were full of all kind of cruelty and obscenity and that therefore it was utterly unlawful for Christians to behold them and that they should provoke the truth of God against them should they not fear to be present at them Therefore Constantine the Great did by a law prohibit the setting forth and frequenting of such kind of plays And herein our Author doth so largely treat of the several sorts of play which then were wont to be made use of that a curious Reader needs no other commentary fully to acquaint himself with those Antiquities 24. Of Baptism against Quintilla one of the Disciples of Montanus who denyed or took away Baptism by water of whom he scoffingly thus speaks Optimè novit pisciculoâ— necare de aquâ auferens He therefore proves that it is not an empty or idle Ceremony but of great force and virtue setting down the form and manner together with the Rites observed by the Ancients in the administration thereof and resolves divers questions about it This also was written both in Greek and Latine 25. Scorpiacum a Book against the Gnosticks so called from one Scorpianus an Heretick against whom particularly it was intended saith Pamelius but more probably from the nature of it being an antidote against the bite and sting of the Scorpion to which purpose Ierom thus speaks Scribit adversum haerâ—sim tuam quae olim erupit contra Ecclesiam ne in hoc quasi repertor novi sceleris glorieris Tertullianus vir eruditissimus insigne volumen quod Scorpiacum vocat rectissimo nomine quia arcuato vulnere in Ecclesiae corpuâ— vâ—nena diffudit quae olim appellabatur Cainâ— Haeresis multo tempore dormiens vel sepultâ— nunc à dormitantio suscitata est These Hereticks vilified Martyrdom teaching that it was not to be undergone because God would not the death of a Sinner and Christ had died that we might not die By this Doctrine they did much harm to many weak ones in the Church who to save themselves would deny Christ and offer incense Against these Tertullian herein opposeth himself proving Martyrdom to be good and setting forth the excellency thereof by many examples And in thus doing he deserved well had he not unhappy man ran afterwards into the other extreme of the Montanists who magnified Martyrdom too much denying the lawfulness of flight to avoid danger in that case as these did too much undervalue it 26. Of Idolatry written about the same time with his Book de spectaculis wherein being desirous to take away all kind of idolatry lest Christians should longer labour under gross ignorance herein he shews the original of it and how many ways and not only in the worshipping of Idols they may be guilty of it all which they ought to beware of and avoid and not to comply with Idolaters in their Festivals Solemnities and such like observations 27. Of Chastity which was written upon this occasion Zephyrinus Bishop of Rome having published an Edict in which he gave notice unto all the faithful that the Catholick Church receives such as repent though they had fallen into the sins of Fornication and Adultery Tertullian herein opposeth him as may be gathered from his own words I do hear saith he that there is an Edict published and that a pâ—remptory one Pontifex scilicet maximus Episcopus Episcoporum dicit ego moechiae fornicationis delicta paenitentiae functis dimitto O edictum cui adscribi non poterit Bonum factum Erit ergò hic adversus Psychicos so he used to call the Orthodox after he became a Montanist And herein he undertakes to answer all the arguments brought for this practice denying that such ought to be received Ierom saith that he wrote this book against repentance and wonders at the man that he should think those publicans and sinners with whom Christ did eat to be Gentiles and not Jews the better to defend his error weakly grounding his opinion upon that in Deut. 23. non erit pendeâ—s vectigal ex filiis Israel This book he wrote against the Church 28. Of Fasting against the Psychiici So as we have said he
what use he made we shall hereafter declare Leaving Alexandria he went unto Rome in the time when Zephyrinus was Bishop there a little before his death as Baronius conjectures the cause why he undertook this journey was the great desire that he had to see the most ancient Church of the Romans where having made but a little stay he returned unâ—â— Alexandria again and there diligently attended his charge the success of his pains being the gaining of many to the embracing of the truth and the recovering of others from errour among whom one Ambrose addicted unto the Valentinian Heresie or as Ierom reports unto that of Marcion or as others partly a Marcionist and partly a Sabellian was brought to see and forsake his error and afterward called to the Office of a Deacon in the Church of Alexandria famous for his confession of the name of Christ a man noble rich and learned The same of Origen was now spread abroad even unto other Countries for a certain Soldier sent from the Governour of Arabia comes to Alexandria bringing with him Letters unto Demetrius the Bishop there and also unto him who was then Lieutenant of Egypt requesting them with all speed to dispatch Origen unto him that he might instruct him and his people in the Doctrine of Christianity for although there had before been a Church of Christ in Arabia yet it is credible that the Duke or Governour with his Court had persisted in his Heathenish Impiety even unto the time of Origen it being observed that for the most part the propagation of the Christian Religion begins with the lowest of the people and gradually by little and little ascends unto the Governours of Common wealths Origen accordingly goeth thither and having happily accomplished the end of his journey he not long after returneth again unto Alexandria where through a sedition finding all in a combustion and tumult and his Scholars scattered so that there was no abiding for him there no nor in any other place of Egypt in safety he left his Country and betook himself unto Caesarea a City of Palestina where he was earnestly entreated by the Bishops of that Province to expound the Scriptures though he were not as yet called to the Ministry Legatione ad eum missâ Episcopi permisere ut dissereret de sacris literis so Nicephorus reports it This act of his condescending to their request was much distasted by Demetrius who in a Letter which he wrote unto those Bishops thus speaks of it that such a practice was never heard of nor could there any where the like Precedent be found that Lay-men in the presence of Bishops have taught in the Church But they in defence of what had been done returning an answer unto him have therein such words as these we know not for what cause you report a manifest untruth since there have been such sound as in open assemblies have taught the people yea when as there were present learned men that could profit the people and moreover holy Bishops at that time also exhorting them to preach for example at Laranda Euelpis was requested of Neon at Icouium Paulinus was requested by Celsus at Synada Theodorus by Atticus who were godly Brethren It is like also that this was practised in other places though unknown to us Thus was Origen being a young man honoured of Bishops that were strangers unto him But the storm of civil dissentions being blown over and both Demetrius and the Deacons of the Church by Letters earnestly soliciting him to return he leaves Palestine and comes back again unto Alexandria and there applyeth himself to his accustomed manner of teaching Not long after Mammaea the Mother of the Emperour Alexander Severus a most pious and religious woman Christianissima inquit Trithemius quae a Christianissimo non abhorâ—â—it inquit Osiander hearing of the Eloquence and Apostolical Life of Origen and â—iving then at Antioch with her Son sent for him by some Soldiers to come unto her accounting it no small happiness if she might see him and hear his wisdom in the holy Scriptures which all men admired To whom he accordingly repaired and staying a while with her he instructed her in the Doctrine of Christianity which found so good acceptance with her that she became both a lover of it and a favourer of those who professed it not that she was now first brought to the knowledge and embracing of it as some conceive audito Origene Christianâ— facta est but rather further confirmed therein who so far prevailed with her Son that not only the persecution against the Christians ceased but they also had a place granted them for the exercise of Religion and were had in high esteem with him Having here detained him a while she at length dismissed him with honour who again betook him to his School at Alexandria And now did he begin to comment upon the holy Scriptures being much instigated thereunto by Ambrose whom he had reduced from errour as hath been before said who for his encouragement furnished him with necessaries for that purpose allowing parchments and no less than seven Notaries who by turns took from his mouth and wrote what he dictated unto them and as many Libraries maintained all at the charge of Ambrose who transcribed or copied out more fairly what the other had formerly taken and that this was the difference between the Notarii and the Librarii may be gathered from Erasmus his calling the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or swift the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fair writers Notariorum inquit Baronius erat scribere Librariorum exscribere Ierom saith Miraeus calls those Notaries who with a swift hand took the words of him that did dictate and sometimes they wrote by notes or characters but those Librarii or Scriveners who afterward more accurately committed the things so taken unto Books Of this Turuebus thus speaks Scribere notis non est compendio quodam literarum verba complecti ad celeritatem sed quibusdam fictis signis comprehendere idque docebantur pueri non tantùm scribere Cassianus enim Martyr qui puerorum sâ—ilis confossus Christo animam reddit notis scribere docuit Prudentias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hym. 9. Magister literarum sederat Verba notis brevibus comprendere cuncta pertius Raptimque punctis dicta praepetibus sequi Aliud enim esse notis aliud literis scribere ostendit Manilius lib. 4. cap. 1 his verbis Hic scriptor erit felix cui litera verbum est Quique notis linguam superet cursumque loquentis Martial also the Epigrammatist of the Notary thus Currant verba licet manus est vâ—locior illis Nondum lingua suum dextra peregit opus So thirsty after the knowledge of the Scriptures and so pressing upon Origen unto this work was Ambrose whom he therefore calls 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 that he would scarce afford him sufficient time to eat sleep or walk for his recreation or to read and review what the Notaries had written as himself complains in a certain Epistle to his Friend About this time the Churches of Achaia being much pestâ—red and vexed with divers Heresies Origen is sent thither with Letters testimonial for the suppressing of them who was now in his middle age or about forty and three years old as Baronius conjectures he supposeth that the cause of his going into Greece was his great desire to get the sixth Edition of the Bible which was this year found at Nicopolis that he might adjoyn it unto the other five Versions which with unwearied pains and diligence he had formerly found out and so compose that laborious work of his which he called Hexoplâ— Now passing through Palestine toward Athens he was by Alexander and Theoctistus who greatly admired Origen two Bishops of great authority the one of Hierusalem the other of Cesarea by imposition of hands made or ordained Minister at Cesares which office gained him much more respect so that he was had in great esteem This begat envy in Demâ—trius who was highly offended with those Bishops for what they had done and by aspersions endeavoured to darken and eclipse the Glory of Origen in his Letters unto all the Bishops throughout the world and having nothing else to charge him withal that might tend to his disparagement he published his unadvised act of castration as a moâ—â— foul and absurd fact of his though when he first came to the knowledge thereof he had admired and praised him for it encouraging him still to go on in the office of catechising Origen therefore perceiving how much the mind of Demetrius was alienated from and in censed against him forbearing to make use of any bitterness against his detractors chose rather to pass by the injury in silence and to give place to their passion than further to exasperate them he therefore after his return and abode there for some small time lest Alexandria having committed the office of a Catechist there unto Heraclas formerly his assistant in that work and went again into Palestine remaining at Cesarea where he applyed himself unto the preaching of the word many not only of that Country but also strangers from other places resorting thither and attending upon his Ministry among whom were divers eminent men and of special note viz. Firmilian Bishop of Cesarea in Cappadocia who one while invited him into his Province to edifie or reform the Churches there another while under pretence of visiting the holy places he made a voyage into Palestine and for a good space continued there that by Origen he might be brought to the further understanding of the Scriptures Also Theodorus called afterward Gregorius Bishop of Neocaesarea in Pontus a man most renowned and for the miracles which he wrought surnamed Thaumaturgus together with his Brother Athenodorus whom continuing with him about the space of five years he converted from Heathenism to Christianity for which cause this Theodorus a while after penned a Panegyrick or Encoâ—miastick Oration in the praise of Origen to testifie his thankfulness for what he had received from him After this Beril Bishop of Bostra in Arabia falling into Heresie and maintaining that Christ before his Incarnation had no being he was dealt and disputed with by divers Bishops assembled together Origen also was sent for who by strength of Argument so convinced him of his error that he restored him again to his former sound opinion for which he returned him solemn thanks in divers letters written unto him Also certain others arose in Arabia who broached this pernicious Doctrine that the soul died and perished together with the body and that in the general resurrection they arose together and were restored unto life again These Hereticks are by Augustine called Arabiei by Damaseen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Animimortales about which a great Synod was assembled wherein Origen so discoursed of this matter that the erroneous did soon renounce their absurd opinion and were reduced to a better judgment He also suppressed the Heresie of the Helcesaits which sprung up about the same time called of Epiphanius Sampsaei in the region of Perâ—â— whose first Author was one Elxaeus who rejected part of the Old Testament denyed the Apostle Paul wholly counted it an indifferent thing to deny or not to deny with the mouth in time of persecution so that thou persist faithful in thine heart and used a certain book which as they say came down from heaven the which whosoever heareth and believeth say they shall obtain another kind of remission of sins then that which Christ purchased for us Growing now old above sixty years of age and much worn out and wasted with long study and painful exercise he at length was prevaild with and permitted that those things which he publickly preached and disputed should by Notaries be taken and Copied out which before he would not suffer to be done This Erasmus understands of his Sermons or Homilies tantae erat modestiae inquit ille ut serò pâ—ssus sit excipi quae disserebat And thus was his time and strength laid out and spent in the work of the Lord even from his Childhood unto his old age not hiding his talent but as a good servant improving it for the advantage of his Master who had intrusted him therewith § 2. He was man of extraordinary parts and endowments of Nature vir magnus excellentis ingenii which began to appear in him even from his very childhood vir magnus â—b infantiâ being a man in understanding when but a child in years stiled therefore by Erosmus senilis puer of a notable strong and piercing wit perspicacississimo ingenio saith Rhenanus for which nothing was too hard and so truly Adamantineâ— nor nothing too high and so truly Origenical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Montigena such a one as Learned Greece the fruitful mother of the most happy wits scarce ever bred the like immortale inge nium so comprehensive as not to be bounded within the limits of ordinary capacities there being nothing within the Encyclopedy of Arts that could escape his knowledge for he exactly perused all kind of Authors wherein he had this advantage above many others that he lost no time ei inquit Erasmus nulla pars aetatis periit à studiis his tenderest years being improved this way by his pious and careful father By which means the fair field of his great abilities being so well cultured and manured began in his very spring to flourish and abound with the fruit of excellent skill in all the Liberal Sciences whereof he gave a large proof and testimony undertaking at the age of eighteen years the publick profession of the art
that word is made plain and perspicuous With this emendation is this Epistle set forth in the Edition of Pamelius who making honourable mention of the Author thereof reports it from Costerus that tells us he had it from Doctor Clement a Learned Physician one familiarly acquainted with Sir Thomas his Family as having married Mrs. Margaret Gage another rare proficient in that famous Female Academy Rhenanus stiles it a very notable Epistle Habemus inquit de Disciplinâ Romanae Ecclesiae valdè insignem Epistolam Presbyterorum Diaconorum urbis Romae In the general there are three things especially observable in the Epistles of our Author 1. There are to be found in them divers evident footsteps of the ancient Discipline of the Churches of Christ. As concerning Officers and the manner of electing them of the power of those Officers and how it was made use of by them of the excommunication of offenders and the restoring of them unto Communion again upon their repentance and satisfaction given unto the Church of the care that ought to be had of the poor imprisoned c. of which see Epist. 6. 11 12 13 31 34 37 52 54 64 65. 2. Many notable cases propounded unto and resolved by him particularly these following among the rest 1. Whether Novatian the Schismatick could or might baptize or no he denies that he could though herein he erred which he endeavours to maintain and make good by divers arguments but the good Bishop as Goulart observes in his notes undertook a bad cause in defending whereof he discovered much weakness though withal no less modesty in the close of his discourse 2. Whether a Stage-Player persevering in the exercise of that unseemly Art ought to communicate To which his answer is in the Negative that he ought not Puto inquit nec Majestati Divinae nec Evangelicae Discipline congruere ut pudor honor Ecclesiae tam turpi infami contagione foedetur which place saith Goulart meets with those who admit unto the Communion without distinction such as are impious and impure 3. Whether those who had been baptized by Hereticks upon their return unto the Catholick Church ought again to be baptized His answer is Affirmative wherein joyned with him many other Bishops and as the ground of it he labours to prove the Baptism of Hereticks to be a nullity wherein he doth humanum aliquid pati And this is the chief subject of divers Epistles viz. from the seventieth unto the seventy seventh among which in the seventy sixth Epistle the first Quaere viz. that about the Baptism of Novatian is answered 4. Whether the Clinici i. e. those who were baptized upon their sick Beds are to be accounted legitimate or rightful Christians because they are not washed but only sprinkled with baptismal water Unto which his answer is affirmative Nos inquit aestimamus in nullo mutilari debilitari posse beneficia divina nec minus aliquid illic posse contingere ubi plenâ totâ fide dantis sumenlis accipitur quod de divinis muneribus hauritur c. This by Pamelius is made to be the latter part of the seventy sixth Epistle and not an entire one by it self and so thinks Erasmus of it also though in some Editions it be disjoyned from it It 's plain saith Erasmus from the first words that it is no entire Epistle for who would begin an Epistle after this manner Quaesisti etiam yet in his Edition are these made two distinct Epistles viz. one the sixth of the first Book the other the seventh of the fourth 5. Whether Fortunatianus sometime a Bishop who had sacrificed unto Idols might challenge or take unto himself his office again He answers negatively rendring divers reasons why he so judgeth 3. Many excellent and pressing exhortations unâ—o constancy in suffering for the name of Christ as also sundry choice documents and directions for Holiness and Christian Conversation for which work he was so completely furnished that Pontius would conclude from thence his flight in the time of persecution and reservation from Martyrdom for a while to be from the special providence of God because of the need the Church then had of him For saith he who should teach the Lapsi Repentance Hereticks Truth Schismaticks Unity the Sons of God peace and the Law of Evangelical Prayer Who should comfort Christians tenderly affected with their losses or rather those of little faith with the hope of future things Whence should we so learn mercy or patience Who should raise up so many Martyrs with divine exhortations Well then it happened that a man so many ways so necessary should be for a while respited from Martyrdom He was therefore saith Pamelius saved by the Lord that being destined unto Martyrdom afterward he might by his exhortations send before many Martyrs unto the Lord who had they wanted the incentive of this celestial Trumpet might else have fallen from the faith Hear the words of the Presbyters and Deacons at Rome to this purpose say they in an Epistle unto him Maximas tibi atque uberes gratias referre debtmus reddimus quòd victores 〈◊〉 viribus tui sermonis animasti ut quanquam hâ—e totum de fide confitentium de divinâ indulgentiâ venire videatur tamen in martyrio 〈◊〉 tibi ex aliquo debitores facti esse videantur Of this kind among the rest are Epist. 6. 8 9. 16. wherein in an eloquent and plainly divine stile he confirmeth the confessors also Epist. 25. 56. 77. 81. In Epistolâ 77. inquit Baronius elucet mirificè Christiani nominis excellentiâ quae eo gloriosior redditur atque praeclarior quo magis fuerit afflictata molestiis ac rebus fatigata contrariis praestat eas literas audire utpote novissimos cygnaeos viri sanctissimi cantus qui mirificum quendam reddunt flagrantis spiritus cum suavitate concentum For his other works Pamelius conceives that in the last recited words of Pontius is hinted the order in which they were written for who can think saith he that meerly by accident and not rather purposely and with mature deliberation he should observe such an order in his words which he therefore observes in his Edition and so shall I in the recital of them His Treatises then are these following 1. Of the discipline and habit of Virgins entituled by Erasmus only De habitu Virginum and by Ierom and Trithemius de virginitate It was written by him while he was yet a Presbyter or at least shortly after he was made Bishop viz. in the first year of which Rhenanus thus speaks Cyprianus scripsit de habitu Virginum nitidior aliquanto fâ—ciliorque hoc nostro authore viz. Tertulliano Ierom stiles it an egregious Volume wherein he exhorts Virgins to a conversation suitable to their profession to contemn the world and to shun the abuses and corruptions of
him to have been dead though indeed he were then alive 3. His book against the Arians or agaâ—nst Auxentius Bishop of Millain written unto the Bishops and people detesting the Arian heresie which by Ierom is stiled an elegant book wherein he accuseth the said Bishop as infected with Arianism To which is annexed an Epistle of Auxentius wherein he cleareth himself as not guilty of the crime laid to his charge 4. His book of Synods unto the Bishops of France whom he congratulates that in the midst of so great tumults as are in the world they had kept themselves free from the Arian faction wherein he declares in what meetings of the Bishops the Arian heresie had been condemned This book as himself testifieth he translated out of Greek but with this liberty that neglecting the words he kept still to the sense and where the place invites him so to do he adds and intermingles somewhat of his own Of which Chemnitius thus speaks He gathered together saith he the opinions of the Greeks concerning the Trinity and unless he had collected the decrees of the Eastern Synods we should have known nothing of them as touching their opinions and doctrinâ—s 5. His commentary upon the Gospel of Matthew which he divided into thirty and three Canons by which name it is called of some Going through almost the whole of that Evangelist in a succinct and brief but learned and solid explanation Being more delighted with the allegorical than literal sense herein imitating Origen out of whom I doubt not saith Erasmus he translated this whole work it doth so in all things savour both of the wit and phrase of Origen For as it containeth many choice things which do proclaim the Author to have been most absolutely skilled in the sacred Scriptures so is he sometimes too superstitious and violent in his allegories a peculiar fault to be found in almost all the commentaries of Origen 6. His commentary upon the Psalms not the whole but upon the first and second then from the one and fiftieth unto the sixty and second according to Ierom's reckoning but as now extant in Erasmus his edition from the one and fiftyeth unto the end of the sixty and ninth which addition Sixtus Senensis saith he had read being printed Also from the hundred and nineteenth unto the end of the book only that upon the last Psalm is imperfect the last leaf saith Erasmus in the manuscripts being either torn or worn away as it oftentimes falls out This work is rather an imitation than a translation of Origen for he adds somewhat of his own some do affirm that he set forth tractates upon the whole book of the Psalms and that it was extant in Spain But commonly no more is to be found than the above mentioned as also his book of the Synods being very large Ierom transcribed with his own hand at Triers for he had him in very high esteem There are also some books abroad under his name which are justly suspected and taken for spurious As 1. An Epistle unto Abram or Afram his Daughter which is a mere toy of some idle and unlearned man it hath nothing in it worthy of Hilary much less that which follows viz. 2. An Hymn which hath in it neither rhythm nor reason yet doth Ierom testifie of Hilary that he wrote in verse and perhaps some of those hymns which at this day are sung in the Church whose Author is unknown may be his He was so far skill'd this way that Gyraldus gives him a place and ranks him among the Christian Poets Bellarmine and Possevin had but small reason upon so slender a ground as they have to affirm both of these to be his without doubt 3. A book of the unity of the Father and the Son which whether it were his or no seems very uncertain seeing Ierom makes no mention of it It seems to be a rhapsody of some studious man taken partly out of the second but for the most part out of the ninth book of the Trinity who omitted and added what he pleased With this as a distinct book from it Bellarmine joyns another of the essence of the Father and the Son which yet I find not named by any other Author Indeed there is an appendix unto the former of the various names of Christ which Bellarmine mentions not the phrase whereof differs much from Hilary's The Author whereof would fain imitate Hilary which he was not negligent in the performance of They are grave and learned books saith Bellarmine of his two and not unworthy the spirit and eloquence of Hilary 4. An Epistle unto Augustine concerning the remains of the Pelagian heresie which cannot be Hilary's because that heresie was not known in his time 5. Another Epistle unto Augustine being the eighty and eighth in number among Augustines in which he propounds certain questions to be resolved but neither this nor the â—ormer are our Hilary's who was dead before Augustine became a Christian and yet in his answer he stiles him his Son They both seem to belong unto another Hilary that was afterward made Bishop of Arles who together with Prosper of Aquitain defended the cause of Augustine against the French Semipelagians The former of the Epistles gave occasion unto Augustine to write his treatises of the predestination of the Saints and of the good of perseverance to which are prefix'd this Epistle together with one from Prosper concerning the same matter 6. A fragment concerning the things that were done in the Council of Ariminum rejected by Baronius 7. An heroick Poem stiled Genesis written unto Pope Leo who lived Ann. 440. at what time Hilary had left this life And therefore it cannot be his but may better be ascribed unto the abovenamed Hilary Bishop of Arles 8. A fragment of the Trinity which contains his creed but of little credit as being no where else mentioned It might happily be an extract out of his work upon this subject § 4. As for his stile it is perplex and thâ—rny such as should he handle matters in themselves very clear yet would it be both hard to be understood and easie to be depraved Very lofty he is after the Gallicane manner for this seems to be peculiar unto the wit and genius of that nation as appears in Sulpitius Severus Eucherius and of late the famous Budaeus adeo sublimis ut tubam sonare credas non bominem adeò faeliciter elaboratus ut eruditum lectorem nunquam satiet trivialiter literatos procul submoveat and being adorned with the Flowers of Greece he is sometimes involved in long periods so that he is far above the reach of and in vain perused by unskilful Readers which yet Sixtus Senensis thinketh ought to be referred unto his books of the Trinity wherein he imitated Quintilian both in his
profound meaning of them so that many times he would even gravel his Father questioning him what was meant by this and that place insomuch as his Father would check him sometimes in outward appearance admonishing him not to enquire curiously above the capacity of his years and more than the plain Letter gave him to understand yet inwardly did he rejoyce greatly hereat and would oftentimes uncover the Breast of his child while asleep solemnly kissing it as the Shrine or Closet of the Holy Ghost giving hearty thanks unto God that he had made him the Father of such a Son From this domestical Discipline he was delivered over unto other Masters whereof the famous Clement of Alexandria was one and the learned Philosopher Ammonius another whom he heard for the space of seven years When his Father was martyred he was left an Orphan of the age of seventeen years with his Mother and six Children in great want his Father's Substance and Estate being all confiscated into the Emperour's Treasury Origen therefore casting himself upon the providence of God he stirred up the heart of a Matron in Alexandria very rich and also religious to compassionate him in his necessities who received him into her House and not only maintained him but also liberally helped and promoted him in his studies at her own cost There was in the house at the same time a certain man of Antioch named Paulus accounted a profound and wise man but a notable Heretick whom she had adopted for her Son to him resorted a very great number not only of Hereticks but also of the Orthodox as unto their Master Origen then of necessity using his company and having made so good a progress in Learning that he could discern between true and false Doctrine would by no means be drawn either to discourse or to be present with him at prayers nor would he give him any respect at all so much did he detest his heretical opinions About the eighteenth year of his age heâ— publickly at Alexandria began to profess and teach the art of Granmar wherewith he maintained himself that he might not be burthensome to any one Olim senile arduum fuit negotium Grammaticam profiteri A work of great difficulty in former time saith Erasmus to the due performance whereof much labour and no less skill was requisite And because by reason of the heat of persecution those who had formerly catechised and taught in that School were forced to flie so that none of them were lest he under the person of a Grammarian acted the part of a Catechist Sub occasione secularis literaturae in fide Christi eos instituens together with Grammatical Rules scattering some seeds of piety and Christian Doctrine in the minds of his hearers which may be the ground of Zonaras his words concerning him Annos inquit octodecim natus instituâ—ndis Christianae Religionis tyronibus praefuit The Seed thus sown grew and prospered so well that divers of his Scholars profited exceedingly sucking from his lips the juice of Christian Religion and Heavenly Philosophy among whom one Plutarch was the first who at length was crowned with Martyrdom the second Heraclas the Brother of Plutarch who afterward succeeded Demetriâ—s in the Bishopprick of Alexandria Having for a while continuâ—d in this exercise with good success the charge of the School or Office of Catechist at Alexandriâ— wherein he succeeded Clement his Master was committed unto him by Demetrius the Bishop of that City Origen perceiving that many Scholars did resort unto him and frequent his Lectures he laid aside the reading of humanity and applyed himself to a more profitable course viz. the exercise of godly Discipline and in the instructing of his Auditors in the Sacred Scriptures in which employment he continued and flourished for divers years But at length the number of those who in companies flocked unto him and that even from morning to night growing so great that he had scarce a breathing time afforded him and perceiving that by himself alone he was not able to undergo the burden of so great a work nor could enjoy that leisure which he much desired to search into the profound mysteries of the Scriptures which his mind was chiefly carried out after he made choice of Heraclas a man expert in the Scripture most eloquent and not unskilful in Philosophy to be his assistant in the work of catechising committing unto him the instruction of those who were newly come to the faith reserving unto himself the care of such as had made a farther progress therein having attained unto more perfection While he was thus employed in preaching the word and instructing not only men but also women resorting unto him that he might cut off all occasion of suspicion and slander from the Infidels literally understanding those words of Christ Matth. 19. 12. There be some who have made themselves Eunuchs for the Kingdom of Heavens sake He practised upon himself either by abscission or else by exsiccation and deading of those parts by certain herbs or medicaments which he made use of for that purpose A thing it seems commonly practised by the Heathen Priests for so Servius affirms Sacerdotes inquit qui maximae sacra accipiebant renunciabant omnibus rebus nec ulla in his nisi numinum cura remanebat herbis etiam quibusdam emasculabantur unde etiam coire non poterant Ierom gives us an instance hereof in the Hierophantae a sort of Priests among the Athenians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrorum interpres mysteriorum praeses qui enim sacris praesunt ceremoniis praedictionibusque Deorum multiplici nomine censentur namque Hierophantas aliquos alios Hierodidascalos nonnullos Hieronomos plerosque Hiâ—rophylaces aut Nomophylaces qui frequentes erant appellarunt Graeci inquit Alexander ab Alexandro Of these saith he Legant Hierophantas Atheniensium usque hodie cicutae sorbitione castrari postquam in Pointificatum fâ—erint electi surrecti fuerint inquit Rhodiginus viros esse desinere ut castissimè sanctissiméque sacrum facerent Of the virtue of which herb Pliny thus speaks Certum est quod lac puerperarum mammis imposita extinguat venâ—remque testibus circa pubertatem illita Chemnitius makes the reason of his so doing to be his too great admiration of single life which example of his many others followed Adeò ut Ecclesia coacta fuerit severiter 〈◊〉 prohibere So doth the Council of Nice provide that whoever was found guilty of gâ—lding himself if he were already in orders he should be deposed if not he was not to be ordained agreeable to what we find in the Canons of the Apostles as they are called concerning this thing This unadvised act of his Origen desired to conceal yet could not carry the matter so closely but that it came to the knowledge of Deâ—eirius the Bishop whereof