10. Pliny tells us he observed towards Apostate Christians though he withall confesses that none of them that were really Christians could ever be brought to it The motion was resented with a noble scorn and drew from Polycarp this generous confession Fourscore and six years I have served him and he never did me any harm how then shall I now blaspheme my King and my Saviour But nothing will satisfie a malicious misguided Zeal the Proconsul still importuned him to swear by Caesars genius to whom he replied Since you are so vainly ambitious that I should swear by the Emperours genius as you call it as if you knew not who I am hear my free confession I am a Christian If you have a mind to learn the Christian Religion appoint me a time and I le instruct you in it The Proconsul advised him to persuade the People he answered To you I rather chuse to address my discourse for we are commanded by the Laws of our Religion to give to Princes and the Powers ordained of God all that due honour and reverence that is not prejudicial and contrary to the precepts of Religion As for them meaning the common Herd I think them not competent Judges to whom I should apologize or give an account of my Faith XI THE Proconsul now saw 't was in vain to use any further persuasives and intreaties and therefore betook himself to severer Arguments I have wild Beasts at hand said he to which I le cast thee unless thou recant Call for them cried the Martyr for we are immutably resolved not to change the better for the worse accounting it fit and comely onely to turn from Vice to Vertue Since thou makest so light of wild Beasts added the Proconsul I have a Fire that shall tame thee unless thou repent Thou threatnest me with a Fire answered Polycarp that burns for an hour and is presently extinct but art ignorant alas of the Fire of eternal damnation and the judgment to come reserved for the wicked in the other World But why delayest thou bring forth what ever thou hast a mind to This and much more he spake with a pleasant and chearful confidence and a divine grace was conspicuous in his very looks so far was he from cowardly sinking under the great threatnings made against him Yea the Proconsul himself was astonished at it though finding no good could be done upon him he commanded the Crier in the middle of the Stadium thrice to make open Proclamation as was the manner of the Romans in all Capital Trials Polycarp has confessed himself a Christian Whereat the whole multitude both of Jews and Gentiles that were present and probable it is that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Common-Council or Assembly of Asia might about this time be held at Smyrna for the celebration of their common Shews and Sports for that it was sometimes held here is evident from an ancient * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marm. Oxon. III. p. 70. Inscription making mention of it gave a mighty shout crying out aloud This is the great Doctor of Asia and the Father of the Christians this is the destroyer of our gods that teaches men not to do sacrifice or worship the deities XII THE cry being a little over they immediately addressed themselves to Philip the Asiarch these a Vid. l. 6. §. 14. ff de excusat Tit. 1. l. 8. §. 1. de Vacat Tit. 5. ibid. vid. etiam Aristid Orat. Sacr. IV. Asiarchs were Gentile Priests belonging to the Commonalty of Asia yearly chosen at the Common-Council or Assembly of Asia to the number of about ten whereof one was Principal out of the names returned by the several Cities It was an Office of great honour and credit but withall of great expence and charge they being obliged to entertain the people with Sights and Sports upon the Festival Solemnities and therefore it was not conferred but upon the more wealthy and substantial Citizens In this place was Philip at this time whom the people clamorously requested to let out a Lion upon the Malefactor Which he told them he could not do having already exhibited the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hunting of wild Beasts with men one of the famous Shews of the Amphitheatre Then they unanimously demanded that he might be burnt alive a fate which he himself from the Vision in his Dream had prophetically foretold should be his portion The thing was no sooner said then done each one striving to bear a part in this fatal tragoedy with incredible speed fetching Wood and Faggots from several places but especially the Jews were peculiarly active in the service malice to Christians being almost as natural to them as 't is for the fire to burn The fire being prepared S. Polycarp untied his Girdle laid aside his Garments and began to put off his Shoes ministeries which he before was not wont to be put to the Christians ambitiously striving to be admitted to do them for him and happy he that could first touch his body So great a reverence even in his younger years had he from all for the admirable strictness and regularity of his holy life XIII THE Officers that were imployed in his execution having disposed all other things came according to custom to nail him to the Stake which he desired them to omit assuring them that he who gave him strength to endure the fire would enable him without nailing to stand immovable in the hottest flames So they onely tied him who standing like a Sheep ready for the slaughter designed as a grateful sacrifice to the Almighty clasping his hands which were bound behind him he poured out his soul to Heaven in this following Prayer O Lord God Almighty the Father of thy well-beloved and ever-blessed Son Jesus Christ by whom we have received the knowledge of thee the God of Angels Powers and of every creature and of the whole race of the righteous who live before thee I bless thee that thou hast graciously condescended to bring me to this day and hour that I may receive a portion in the number of thy holy Martyrs and drink of Christs cup for the resurrection to eternal life both of soul and body in the incorruptibleness of the holy Spirit Into which number grant I may be received this day being found in thy sight as a fair and acceptable sacrifice such a one as thou thy self hast prepared that so thou mayest accomplish what thou O true and faithful God hast foreshewn Wherefore I praise thee for all thy mercies I bless thee I glorifie thee through the eternal High-priest thy beloved Son Jesus Christ with whom to thy self and the Holy Ghost be glory both now and for ever Amen Which last word he pronounced with a more clear audible voice and having done his Prayer the Ministers of Execution blew up the fire which increasing to a mighty flame behold a wonder seen say my Authors by us who were purposely reserved that
THE LIVES OF THE Primitive Fathers Imprimatur Hic Liber cui Titulus APOSTOLICI c. Maii 10. 1676. G. JANE R. P. D. Hen. Episc Lond. à Sacris Domesticis יהוה Hi sunt qui venerunt de tribulatione magna APOSTOLICI or The Lives of the Primitive Fathers for the three first Ages of the Christian Church By WILLIAM CAVE D.D. Caplain in ordinary to his Majesty 〈◊〉 〈◊〉 〈◊〉 non Evangeliz … Hic est patentia et fidei Sanctorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 London Printed for Ric Chiswell at the Rose and Crown in St Pauls Churhyard 1677 engraved title page Micha Burg delinet APOSTOLICI OR THE HISTORY OF THE Lives Acts Death AND MARTYRDOMS OF THOSE Who were Contemporary with or immediately Succeeded the APOSTLES As also the Most Eminent of the Primitive Fathers For the First Three Hundred Years To which is added A CHRONOLOGY OF THE Three First Ages of the CHURCH By WILLIAM CAVE D.D. Chaplain in Ordinary to His MAJESTY Euseb Hist Eccl. l. 3. c. 37. p. 109. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LONDON Printed by A.C. for Richard Chisâ—â—el at the Rose and Crown in S. Pauls Church-yard MDCLXXVII To the Right Honourable And Right Reverend FATHER in GOD NATHANAEL LORD BISHOP of DURHAM Clerk of the Closet And one of His MAJESTIES most Honourable PRIVY-COUNCIL MY LORD THAT I once more presume to give your Lordship the trouble of such an Address is not from any confidence I have in the value of these Papers but partly because I well know that your Lordships candor and charity will be ready to pardon the faults and to cover the weaknesses of the Undertaking partly because I thought it very reasonable and decorous there to offer the Remaining Portions where I had consecrated the First-Fruits MY LORD You will here meet with Persons of your own Quality and Order Men Great and Venerable whose excellent Learning and exemplary Lives whose Piety and Patience Zeal and Charity Sobriety and Contempt of the World rendred them the honour of their Times and recommend them as incomparable Examples to Posterity We may here see in more instances then one the Episcopal Order immediately deriving it self from Apostolic hands whereof were not some men strangely biassed by Passion and Prejudice there could be no shadow of dispute For he that can read the Lives of Timothy and Titus of Ignatius Polycarp c. and yet fancy them to have been no more then meer Parish-Priests that only superintended a little Congregation must needs betray either prodigious Ignorance or unreasonable Partiality Here also we may find what a mighty reverence these First and better Ages had for the Governours of the Church and the Guides of Souls no respects being then thought great enough Wherein they acted agreeably not onely to the Rules of Christianity but to the common sense of mankind And indeed with what Honours and Dignities what Rights and Revenues what Priviledges and Immunities the Sacred Function has been invested in all Ages and Nations as well the rude and barbarous as the more polite and civilized Countries I could abundantly shew were it as proper to this place as it is necessary to the Age we live in For we are fallen into the worst of Times wherein men have been taught by bad Principles and worse Practices to despise the holy Order and to level it with the meanest of the People And this done not onely by profest Enemies for then we could have born it but by pretended friends who seem to have a high zeal for Religion and themselves By which means the hands of evil men have been strengthened and the designs of those sufficiently gratified who 't is like would rejoice at the ruine of us both I confess that the Persons and Credit of the Regular Clergy should by some men be treated with Contempt and Scorn is the less to be wondred at when Religion it self is not secure from the rude and bold railleries of some and the serious attempts of others who gravely design to banish the awe of Religion and the impressions of whatever is Divine and Sacred out of the minds of men But My Lord It is not my design to entertain your Lordship with an invective against the Iniquity of the Times I had rather silently bewail them and heartily pray for their reformation that the best of Churches may prosper and flourish under the best of Princes May Her Peace and Order be preserved inviolable her Liturgy and Divine Offices universally complied with Her Solemn Assemblies duly frequented Her Canons and Constitutions observed and practised May Her Priests be cloathed with Righteousness and able by sound Doctrin both to Exhort and to Convince Gainsayers May they be laborious in their Ministeries and be very highly esteemed in love at least for their relation to God and their Works sake May Her Governours diligently superintend the Flock of God and they that rule well be accounted worthy of double Honour In which number may your Lordship share a double portion May you fill up all the measures of a wise and able Counsellour in the State and of a faithful and vigilant Governour in the Church To all which great and holy ends if the following Papers wherein these things are represented in lively instances may be capable of contributing any assistance and in the least measure serviceable to retrive the Primitive temper and spirit of Religion it will be thought an invaluable compensation of the mean endeavours of MY LORD Your Lordships faithful and affectionate Servant WILLIAM CAVE TO THE READER IT is not the least argument for the spiritual and incorporeal Nature of humane souls and that they are acted by a higher principle then meer Matter and Motion their boundless and inquisitive re-searches after knowledge Our minds naturally grasp at a kind of Omnisciency and not content with the speculations of this or that particular Science hunt over the whole course of Nature nor are they satisfied with the present state of things but pursue the notices of former Ages and are desirous to comprehend whatever transactions have been since Time it self had a Being We endeavour to make up the shortness of our lives by the extent of our knowledge and because we cannot see forwards and spy what lies concealed in the Womb of Futurity we look back and eagerly trace the Footsteps of those Times that went before us Indeed to be ignorant of what happened before we our selves came into the World In Oratorâ— pag. 268. is as Cicero truly observes to be always children and to deprive our selves of what would at once entertain our minds with the highest pleasure and add the greatest authority and advantage to us The knowledge of Antiquity besides that it gratifies one of our noblest curiosities improves our minds by the wisdom of preceding Ages acquaints us with the most remarkable occurrences of the Divine Providence and presents us with the most apt and proper rules and instances that may form us to
and fellow-Pupil with St. Paul who proved afterwards his mortal enemy but I must confess I find not in all that Epistle the least shadow of probability to countenance that conjecture Antiquity * Epiph. Haerâ—â— XX. p. 27. Doroth Synops de Vit. App. in Bibl. PP Tom. 3. p. makes him probably enough to have been one of the LXX Disciples chosen by our Lord as Co-adjutors to the Apostles in the Ministry of the Gospel and indeed his admirable knowledge in the Christian Doctrine his singular ability to defend the cause of Christs Messiaship against its most acute opposers plainly argue him to have been some considerable time trained up under our Saviours immediate institutions Certain it is that he was a man of great zeal and piety endowed with extraordinary measures of that divine Spirit that was lately shed upon the Church and incomparably furnished with miraculous powers which peculiarly qualified him for a place of honour and usefulness in the Church whereto he was advanced upon this occasion III. THE Primitive Church among the many instances of Religion for which it was famous and venerable was for none more remarkable then their Charity they lived and loved as Brethren were of one heart and one soul and continued together with one accord Love and Charity were the common soul that animated the whole body of Believers and conveyed heat and vital spirits to every part They prayed and worshipped God in the same place and fed together at the same table None could want for they had all in common The rich sold their estates to minister to the necessiâ—ies of the poor and deposited the money into one common Treasury the care whereof was committed to the Apostles to see distribution made as every ones case and exigency did require But in the exactest harmony there will be some jars and discord heaven onely is free from quarrels and the occasions of offence The Church increasing every day by vast numbers of Converts to the Faith the Apostles could not exactly superintend the disposure of the Churches stock and the making provision for every part and were therefore probably forced to take in the help of others sometimes more and sometimes less to assist in this affair By which means a due equality and proportion was not observed but either through favour and partiality or the oversight of those that managed the matter some had larger portions others less relief then their just necessities called for This begat some present heats and animosities in the first and purest Church that ever was Act. 6.1 the Grecians murmuring against the Hebrews because their Widows were neglected in the daily ministration IV. WHO these Grecians or Hellenists were opposed here to the Hebrews however a matter of some difficulty and dispute it may not be unuseful to enquire The opinion that has most generally obtained is that they were originally Jews born and bred in Grecian or Heathen Countries Joh. 7.35 of the dispersed among the Gentiles the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the stile of the New Testament as also in the Writings of the Fathers being commonly used for the Gentile World who accommodated themselves to their manner of living spake the Greek Language but altogether mixed with Hebraisms and Jewish forms of speech and this called Lingua Hellenistica and used no other Bible but the Greek Translation of the Septuagint Comment de Hellenist Qu. 1 2 3 4 5. praecipue pag. 232. c. vid. etiam inter alios Bez. Camer in loc A notion which Salmasius has taken a great deal of pains to confute by shewing that never any People went under that notion and character that the Jews in what parts of the World soever they were were not a distinct Nation from those that lived in Palestine that there never was any such peculiar distinct Hellenistic Dialect nor any such ever mentioned by any ancient Writer that the Phrase is very improper to express such a mixt Language yea rather that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies one that expresseth himself in better Greek then ordinary as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes one that studies to speak pure Attic Greek Probable therefore it is that they were not of the Hebrew race but Greek or Gentile Proselytes who had either themselves or in their Ancestors deserted the Pagan Superstitions and imbodied themselves into the Jewish Church taking upon them Circumcision and the observation of the Rites of the Mosaic Laws which kind the Jews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proselytes of Justice and were now converted to Christianity That there were at this time great numbers of these Proselytes at Jerusalem is evident and strange it were if when at other times they were desirous to have the Gospel preached to them none of them should have been brought over to the Faith Even among the seven made choice of to be Deacons most if not all of whom we may reasonably conclude to have been taken out of these Grecians we find one expresly said to have been a Proselyte of Antioch as in all likelihood some if not all the other might be Proselytes of Jerusalem And thus where ever we meet with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Grecians in the History of the Apostolic Acts as 't is to be met with in two places more we may Act. 9.29.11.20 and in reason are to understand it So that these Hellenists who spake Greek and used the Translation of the LXX were Jews by Religion and Gentiles by descent with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Gentiles they had the same common Original with the Jews the same common Profession and therefore are not here opposed to Jews which all those might be stiled who embrace Judaism and the Rites of Moses though they were not born of Jewish Ancestors but to the Hebrews who were Jews both by their Religion and their Nation And this may give us some probable account why the Widows of these Hellenists had not so much care taken of them as those of the Hebrews the persons with whom the Apostles in a great measure intrusted the ministration being kinder to those of their own Nation their Neighbours and it may be Kindred then to those who onely agreed with them in the profession of the same Religion and who indeed were not generally so capable of contributing to the Churches Stock as the native Jews who had Lands and Possessions which they sold and laid at the Apostles feet V. THE peace and quiet of the Church being by this means a little ruffled and discomposed the Apostles who well understood how much Order and Unity conduced to the ends of Religion presently called the Church together and told them that the disposing of the Common Stock and the daily providing for the necessities of the Poor however convenient and necessary was yet a matter of too much trouble and distraction to consist with a faithful discharge of the other
fixed at Ephesus did yet accompany S. Paul some part of his journey into Greece at least went to him thither upon some urgent affairs of the Church and then returned to his charge Not long after which S. Paul wrote his first Epistle to him to encourage him in his duty and direct him how to behave himself in that eminent Station wherein he had set him And because the success of the Ministry does in a great measure depend upon the persons imployed in it he gives him more particular rules how to proceed in this matter and how the persons ought to be qualified whom he admitted to that honourable and important Office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a H. Eccl. lib. 2. c. 34. p. 189. Nicephorus speaks excellently representing in that Epistle as in a short draught the life and conversation of the sacred Governours of the Church describing the tempers and manners of those who are appointed to be the Guides and Ministers of Religion Well he knew also that crafty Teachers and false Apostles were creeping into the Church whose principles and practices he remarks warning him to beware of them and to stand continually upon his guard against them The holy man followed his instructions and was no doubt faithful to his trust which he managed with all care and diligence About six years after S. Paul being then a Prisoner at Rome wrote a second Epistle to him for that this Epistle was written at his first coming to Rome we have shewed elsewhere b Antiq. Apost Life of S. Paul Sect. 7. n. 5. 2 Tim. 4.9 to excite him to a mighty care and fidelity in his business and in undermining the false and subtle insinuations of Seducers In it he orders Timothy to come to him with all speed to Rome who accordingly came and joined with him in the several Epistles written thence to the Philippians Colossians and to Philemon as his name in the front of those Epistles does abundantly declare During his stay at Rome he was upon some occasion cast into prison and thence released and set at liberty about the time of S. Pauls enlargement as he clearly intimates in the close of his Epistle to the Hebrews Hebr. 13.23 24. after which he came back to Ephesus nor is it probable that he any more removed from thence till his translation into Heaven And here it was that he became acquainted with S. John whose Apostolical Province mainly lay in Asia and the parts about Ephesus and so the c Ap. Bolland Januar. XXIV Acts under the name of Polycrates one of his successors doubtless of good antiquity being those mentioned and made use of by Photius report that he conversed with and was an auditor of S. John the Divine who lay in the bosom of our Lord. VIII THE Ephesians were a people of great looseness and impiety their manners were wanton and effeminate prophane and prodigal they banished Hermodorus onely because he was more sober and thrifty then the rest Strab. Geogr. lib. 14. enacting a Decree Let none of ours be thrifty They were strangely bewitched with the study of Magic and the Arts of Sorcery and Divination miserably over-run with with Idolatry especially the Temple and Worship of Diana for which they were famous through the whole World Among their many Idolatrous Festivals they had one called a Martyr Timoth. Apost ap Phot. Cod. 254. col 1401 1404. Com. de S. Timoth. S. Metaphr apud Sur. ad Jan. XXIV n. 9 10. Fragment vit S. Timoth. Graece ap P. Halloix in vit Polycarp p. 558. forsan ex Act. S. Timoth. à Polycrat uti alunt scriptis quae eadem habent ap Bolland ad Januar. XXIV p. 566. ΚΑΤΑΓΩΓΙΟΠwhich was celebrated after this manner Habiting themselves in an antic dress and covering their faces with ugly Vizors that they might not be known with Clubs in their hands they carried Idols in a wild and a frantic manner up and down the more eminent places of the City singing certain Songs and Verses to them and without any compassion or respect either to Age or Sex setting upon all persons that they met they beat out their brains glorying in it as a brave atchievement and a great honour to their gods This cursed and execrable custom gave just offence to all pious and good men especially S. Timothy whose spirit was grieved to see God so openly dishonoured humane nature sunk into such a deep degeneracy and so arbitrarily transported to the most savage barbarities by the great murderer of souls The good man oft endeavoured to reclaim them by lenitive and mild intreaties but alas gentle Physic works little upon a stubborn constitution When that would not do out he comes to them into the midst of the street upon one of these fatal solemnities and reproves them with some necessary sharpness and severity But cruelty and licentiousness are too headstrong to brook opposition impatient of being controlled in their wild extravagancies they fall upon him with their Clubs beat and drag him up and down and then leave him for dead whom some Christians finding yet to breath took up and lodged him without the Gate of the City where the third day after he expired He suffered martyrdom on the thirtieth day of the fourth moneth according to the Asian computation or in the Roman account on the XXII of January as the Greek Church celebrates his memory or the XXIV according to the Latine It happened as some will have it in the time of Nerva while others more probably refer it to the reign of Domitian it being done before S. John's return from his banishment in Patmos which was about the beginning of Nerva's reign Being dead the Christians of Ephesus took his body and decently interred it in a place called Pien Piron says b De Vit. Obit SS c. 86. p. 542. Isidore who adds that 't was a Mountain where it securely rested for some Ages till c Hieron adv Vigil p. 122. Tom. 2. Niceph. Eccl. H. l. 2. c. 43. p. 210. Metaphr ubi supr n. X. Constantine the Great or as others his son Constantius caused it to be translated to Constantinople and laid up together with those or S. Andrew and S. Luke in the great Church erected by Constantine to the holy Apostles IX HE was a man of no very firm and healthful constitution frequent distempers assaulting him besides the constant infirmities that hung upon him Which S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Homil. I. ad Pop. Antioch Tom. 1. p. 5. Chrysostom conceives were in a great measure owing to his extraordinary temperance and too frequent fastings An effectual course to subdue those youthful lusts which S. Paul cautioned him to shun there being no such way to extinguish the fire as to withdraw the fewel he allowed himself no delicious Meats no generous Wines Bread and Water was his usual Bill of Fare till by excessive abstinence and the meaness and courseness
S. Cyprian then in his retirement the Blessed Pope Cyprian in their Letter to them of Carthage To this Eleutherius then these Martyrs directed their Epistle For the Martyrs in those times had a mighty honour and reverence paid to them and their sentence in any weighty case was always entertained with a just esteem and veneration These Letters they sent to Rome by l Euseb ib. c. 4. Irenaeus whom they persuaded to undertake the journey and whom they particularly recommended to Eleutherius by a very honourable testimony desiring him to receive him not onely as their Brother and Companion but as a zealous professor and defender of that Religion which Christ had ratified with his blood I know a Annot. in â—useb p. 91 92. Mons Valois will not allow that Irenaeus actually went this journey that the Martyrs indeed had desired him and he had promised to undertake it but that the heat of the Persecution coming on and he being fixed in the Government and Presidency over that Church could not be spared personally to undergo it But since Eusebius clearly intimates and b De Script in Iren. S. Hierom expresly affirms that the Martyrs sent him upon this errand 't is safest to grant his journey thither though it must be while he was yet Presbyter for so they particularly say he was in their Epistle to the Bishop of Rome And there probably it was that he took more particular notice of Florinus and Blastus c Euseb ibid. c. 15. p. 178. who being Presbyters of the Church of Rome were about this time fallen into the Valentinian Heresie the first of whom he had formerly known d Id. ibid. c. 20. with S. Polycarp in Asia and noted him for his soft and delicate manners and to whom after his return home as also to Blastus he wrote Epistles to convince them of those novel and dangerous sentiments which they had espoused IV. AND now the Persecution at Lyons was daily carried on with a fiercer violence Vast numbers had already gone to Heaven through infinite and inexpressible racks and torments and to crown all e Epist Eccles Lugd. Vien ap Euseb ubi supr c. 1. p. 159. Pothinus their reverend and aged Bishop above ninety years old was seized in order to his being sent the same way Age and sickness had rendred him so infirm and weak that he was hardly able to crawl to his execution But he had a vigorous and sprightly soul in a decaied and ruinous body and his great desire to give the highest testimony to his Religion and that Christ might triumph in his Martyrdom added new life and spirit to him Being apprehended by the Officers he was brought before the Public Tribunal the Magistrates of the City following after and the common People giving such loud and joyful acclamations as if our Lord himself had been leading to execution The Governour presently asked him Who the God of the Christians was Which he knowing to be a captious and sarcastic question returned no other answer then Wert thou worthy thou shouldst know Instruction takes hold onely of the humble and obedient ear Truth is usually lost by being exposed to the vitious and the scornful 't is in vain to hold a Candle either to the Blind that cannot or to them that shut their eyes and will not see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Origen de Martyr p. 169. there is a reverence due to the Principles of Religion that obliges us not to cast Pearls before Swine lest they trample them under their feet and turn again and rend us Hereupon without any reverence to his age or so much as respect to humanity it self he was rudely dragged away and unmercifully beaten they that were near kicking him with their feet and striking him with their fists they that were farther off throwing at him what they could meet with making whatsoever came next to hand the instruments of their fury every man looking upon it as impious and piacular not to do something that might testifie his petulant scorn and rage against him For by this means they thought to revenge the quarrel of their gods But their savage cruelty thought it too much kindness to dispatch him at once it is like they intended him a second Tragoedy which if so Heaven disappointed their designs For being taken up with scarce so much breath as would entitle him to live he was thrown into the Prison where two days after he resigned up his soul to God V. THE Church of Lyons being thus deprived of its venerable Guide none could stand fairer for the Chair then Irenaeus a person honoured and admired by all who succeeded accordingly about the year CLXXIX in a troublesom and tempestuous time But he was a wise and skilful Pilot and steered the Ship with a prudent Conduct And need enough there was both of his courage and his conduct for the Church at this time was not onely assaulted by Enemies from without but undermined and betrayed by Heresies within The attempts of the one he endured with meekness and patience while he endeavoured to prevent the infection and poison of the other by a diligent and vigilant circumspection discovering their persons laying open their designs confuting and condemning their errours so that their folly was made manifest unto all The Author of the ancient a Edit Argent 1601. 4. pag. 2. Synodicon published by Pappus tells us of a Provincial Synod held at Lyons by Irenaeus where with the assistance and suffrage of twelve other Bishops he condemned the Heresies of Valentinus Marcion Basilides and the rest of that Antichristian crew Whence he derived this intelligence I know not it not being mentioned by any other of the Ancients However the thing it self is not improbable Irenaeus his zeal against that sort of men engaging him to oppose them both by word and writing and especially when 't is remembred what himself informs us of that they had invaded his own Province and were come home to his very door For having given us an account of Marcus one of those Gnostic Heresiarchs and his followers their beastly and licentious practices and by what ludicrous and sensless Arts what Magic and hellish Rites they were wont to ensnare and initiate their seduced Proselytes he tells us b Adv. Haeres l. 1. c. 9. p. 72. vid. Hieron Epist ad Theodor p. 196. they were come into the Countries round him all along the Roan where they generally prevailed which seems to have been observed as a Maxim and first principle by all Authors of Sects upon the weaker Sex corrupting their minds and debauching their bodies whose cauterized consciences being afterwards awakened some of them made public confession of their crimes others though deserting their Party were ashamed to return to the Church while others made a desperate and total Apostasie from any pretences to the Faith With some of these Ring-leaders c Praef. ad lib. 1. p. 2. Irenaeus
and solemnity Though indeed it was then but the declining part of the Annus Millesimus which began with the Palilia about April XXI of the foregoing year and ended with the Palilia of this whence in the ancient coins of this Emperour these Secular Sports are sometimes ascribed to his second sometimes to his third Consulship as commencing in the one and being compleated in the other IV. THE entrance upon his Care and Government was calm and peaceable but he had not been long in it before a storm overtook him and upon what occasion I know not he was publicly e Epist 69. p. 117. Ep. 55. p. 80. vid. Pont. de vit Cypr. p. 12. proscribed by the name of Caecilius Cyprian Bishop of the Christians and every man commanded not to hide or conceal his goods And not satisfied with this they frequently called out that he might be thrown to the Lions So that being warned by a divine admonition and command from God as he pleads for himself f Epist 9. p. 22. and least by his resolute defiance of the public sentence he should provoke his adversaries g Epist 14. p. 27 to fall more severely upon the whole Church he thought good at present to withdraw himself hoping that malice would cool and die and the fire go out when the fewel that kindled it was taken away Loc. citat During this recess though absent in body yet was he present in spirit supplying the want of his presence by Letters whereof he wrote no less then XXXVIII by pious counsels grave admonitions frequent reproofs earnest exhortations and especially by hearty prayers to Heaven for the welfare and prosperity of the Church That which created him the greatest trouble was the case of the lapsed whom some Presbyters without the knowledge and consent of the Bishop rashly admitted to the communion of the Church upon very easie terms Cyprian a stiff asserter of Ecclesiastic Discipline and the rights of his place would not brook this but by several Letters not onely complained of it but endeavoured to reform it not sparing the Martyrs themselves who presuming upon their great merits in the cause of Religion took upon them to give Libels of Peace to the lapsed whereby they were again taken into communion sooner then the Rules of the Church did allow V. THIS remissness of Disciplin and easie admission of Penitents gave occasion to Novatus one of the Presbyters of Carthage to start aside and draw a Faction after him denying any place to the lapsed though penitent in the peace and communion of the Church not that they absolutely excluded them the mercy and pardon of God for they left them to the sentence of the divine Tribunal but maintained that the Church had no power to absolve them that once lapsed after Baptism and to receive them again into communion Having sufficiently imbroiled the Church at home where he was in danger to be excommunicated by Cyprian for his scandalous irregular and unpeaceable practices over he goes with some of his party to Rome where by a pretence of uncommon sanctity and severity besides some Consessors lately delivered out of Prison he seduced Novatianus who by the Greek Fathers is almost perpetually confounded with Novatus a Presbyter of the Roman Church a man of an insolent and ambitious temper and who had attempted to thrust himself into that Chair Him the Party procures by clancular Arts and uncanonical means to be consecrated Bishop and then set him up against Cornelius lately ordained Bishop of that See whom they peculiarly charged a Vid. Epist 55. ad Antonian p. 66. with holding a communion with Trophimus and some others of the Thurificati who had done sacrifice in the late Persecution Which though plausibly pretended was yet a false allegation Trophimus and his Party not being taken in till by great humility b Ibid. p. 69. and a public penance they had given satisfaction to the Church nor he then suffered to communicate any otherwise then in a Lay-capacity Being disappointed in their designs they now openly shew themselves in their own colours separate from the Church which they charge with loosness and licentiousness in admitting scandalous offenders and by way of distinction stiling themselves Cathari the pure undefiled Party those who kept themselves from all society with the lapsed or them that communicated with them Hereupon they were on all hands opposed by private persons and condemned by public Synods and cried down by the common Vote of the Church probably not so much upon the account of their different sentiments and opinions in point of pardon of sin and Ecclesiastical penance wherein they stood not at so wide a distance from the doctrin and practice of the early Ages of the Church as for their insolent and domineering temper their proud and surly carriage their rigorous and imperious imposing their way upon other Churches their taking upon them by their own private authority to judge censure and condemn those that joined not with them or opposed them their bold devesting the Governours of the Church of that great power lodged in them of remitting crimes upon repentance which seem to have been the very soul and spirit of the Novatian Sect. VI. IN the mean while the Persecution under Decius raged with an uncontrolled fury over the African Provinces and especially at Carthage concerning which Cyprian every where c Epist 53. p. 75 Epist 7. p. 16. Epist 8. p. 19. lib. ad Demetr p. 200. gives large and sad accounts whereof this the sum They were scourged and beaten and racked and roasted and their flesh pulled off with burning pincers beheaded with swords and run through with spears more instruments of torment being many times imployed about the man at once then there were limbs and members of his body they were spoiled and plundred chained and imprisoned thrown to wild Beasts and burnt at the stake And when they had run over all their old methods of execution they studied for more excogitat novas poenas ingeniosa crudelitas as he complains Nor did they onely vary but repeat the torments and where one ended another began they tortured them without hopes of dying and added this cruelty to all the rest to stop them in their journey to heaven many who were importunately desirous of death were so tortured that they might not die they were purposely kept upon the Rack that they might die by piece-meals that their pains might be lingring and their sense of them without intermission they gave them no intervals or times of respite unless any of them chanced to give them the slip and expire in the midst of torments All which did but render their faith and patience more illustrious and make them more earnestly long for Heaven They tired out their tormentors and overcame the sharpest engins of execution and smiled at the busie Officers that were raking in their wounds and when their flesh was wearied their faith was unconquerable
his leave he made an Oration before his Master and in a numerous Auditory wherein as he gives Origen his just commendations so he particularly blesses God g Ibid. p. 178 181. for the happy advantages of his instructions and return thanks to his tutelar and guardian Angel which as it had superintended him from his birth so had especially conducted him to so good a Master elegantly bewailing h Ibid. p. 218. 〈◊〉 his departure from that School as a kind of banishment out of Paradise a being turned like the Prodigal out of his Fathers house and a being carried captive as the Jews were into Babylon concluding that of all things upon earth nothing could give so great an ease and consolation to his mind as if his kind and benign Angel would bring him back to that place again V. HE was no sooner returned to Neocaesarea but Origen followed him with a Letter a Extat in Orig. Philoâ—â— c. 13. p. 41. commending his excellent parts able to render him either an eminent Lawyer among the Romans or a great Philosopher among the Greeks but especially persuading him to improve them to the ends of Christianity and the practice of Piety and Vertue For which purpose he lets him know that he instructed him mainly in those Sciences and parts of Philosophy which might be introductory to the Christian Religion acquainting him with those things in Geometry and Astronomy which might be useful for the understanding and explaining the holy Scriptures these things being as previously advantageous to the knowledge of the Christian Doctrin as Geometry Music Grammar Rhetoric and Astronomy are preparatory to the study of Philosophy Advising him before all things to read the Scripture and that with the most profound and diligent attention and not rashly to entertain notions of divine things or to speak of them without solemn premeditation and not onely to seek but knock to pray with faith and fervency it being in vain to think that the door should be opened where prayer is not sent before-hand to unlock it At his return b Gr. Nyss ib. p. 975. all mens eyes were upon him expecting that in public meetings he should shew himself and let them reap some fruit of all his studies and to this he was universally courted and importuned and especially by the wise and great men of the City intreating him to reside among them and by his excellent precepts and rules of life to reform and direct the manners of men But the modest young man knowing how unfit they generally were to entertain the dictates of true Philosophy and fearing lest by a great concourse and applause he might be insensibly ensuared into pride and vain-glory resisted all addresses and withdrew himself into the Wilderness where he resigned up himself to solitude and contemplation conversing with God and his own mind and delighting his thoughts with the pleasant speculations of nature and the curious and admirable works of the great Artificer of the World VI. NEOCAESAREA was a place large and populous but miserably over-grown with Superstition and Idolatry so that it seemed the place where Satans seat was and whither Christianity had as yet scarce made its entrance to the great grief and resentment of all good men who heartily wished that Religion and the fear of God were planted in that place c Id. ib. p. 976. Phaedimus Bishop of Amasea a neighbour City in that Province a man indued with a Prophetic spirit had cast his eye upon our young Philosopher as one whose ripe parts and piety did more then weigh down his want of age and rendred him a person fit to be a Guide of Souls to the place of his Nativity whose relation to the place would more endear the imployment to him The notice hereof being intimated to him he shifted his Quarters and as oft as sought for fled from one Desert and solitary shelter to another so that the good man by all his arts and industry could not lay hold of him the one not being more earnest to find him out then the other was vigilant to decline him Phaedimus at last despairing to meet with him resolved however to go on with his design and being acted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a divine and immediate impetus betook himself to this pious stratagem the like president probably not to be met with in the Antiquities of the Church not regarding Gregorius his absence who was at that time no less then three days journy distant from him he made his address and prayer to God and having declared that both himself and Gregory were at that moment equally seen by God as if they were present in stead of imposition of hands he directed a Discourse to S. Gregory wherein he set him apart to God and constituted him Bishop of that place and God who steers the hearts of men inclined him how averse soever before to accept the charge when probably he had a more formal and solemn Consecration VII THE Province he entered upon was difficult the City and parts thereabouts being wholly given to the worship of Daemons a Id. ubi supr p. 977. and enslaved to the observance of Diabolic Rites there not being above seventeen Christians in those parts so that he must found a Church before he could govern it and which was not the least inconvenience Heresies had spread themselves over those Countries and he himself though accomplished with a sufficient furniture of humane Learning yet altogether unexercised in Theological studies and the mysteries of Religion For remedy whereof he is said to have had an immediate assistance from Heaven For while one night he was deeply considering of these things and discussing matters of Faith in his own mind he had a vision wherein two august and venerable persons whom he understood to be S. John the Evangelist and the blessed Virgin appeared in the Chamber where he was and discoursed before him concerning those points of Faith which he had been before debating with himself After whose departure he immediately penned that Canon and rule of Faith which they had declared and which he ever after made the Standard of his Doctrin and bequeathed as an inestimable Legacy and depositum to his Successors the Tenor whereof we shall here insert together with the Original Greek which being very difficult to be exactly rendred into our Language the learned Reader if he likes not mine may translate for himself There is one God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of the living Word and of the subsisting Wisdom and Power and of Him who is his Eternal Image the perfect begetter of Him that is perfect the Father of the onely begotten Son There is one Lord the onely Son of the onely Father God of God the Character and Image of the Godhead the powerful Word the comprehensive Wisdom by which all things were made and the Power that gave Being to the whole Creation the true Son of the true