Religion which our Saviour had introduced into the World But concerning the Apostles travels the success of their Ministry the Places and Countries to which they went the Churches they planted their Acts and Martyrdoms for the Faith we have given an account in a Work peculiar to that Subject so far as the Records of those times have conveyed any material notices of things to us It may suffice to observe that God was pleased to continue S. John to a very great age beyond any of the rest that he might superintend and cultivate confirm and establish what they had planted and be as a standing and lively Oracle to which they might from all parts have recourse in any considerable doubts and exigences of the Church and that he might seal and attest the truth of those things which men of corrupt and perverse minds even then began to call in question VII HENCE then we pass on to survey the state of the Church from the Apostolic Age till the times of Constantine for the space of at least two hundred years And under this period we shall principally remarque two things What progress the Christian Religion made in the World Secondly What it was that contributed to so vast a growth and increase of it That Christianity from the nature of its precepts the sublimeness of its principles its contrariety to the established Rites and Religions of the World was likely to find bad entertainment and the fiercest opposition could not but be obvious to every impartial considerer of things which accordingly came to pass For it met with all the discouragement the secret undermining and open assaults which malice and prejudice wit and parts learning and power were able to make upon it Notwithstanding all which it lift up its head and prospered under the greatest oppositions And the triumph of the Christian Faith will appear the more considerable whether we regard the number and quality of its Converts or the vast circumference to which it did extend and diffuse it self Though it appeared under all manner of disadvantages to recommend it self yet no sooner did it set up its Standard but persons from all parts and of all kind of principles and educations began to flock to it so admirably affecting very many both of the Greeks and Barbarians as Origen a Contr. Cels l. 1. p. 21 22. tells Celsus and they both wise and unwise that they contended for the truth of their Religion even to the laying down their lives a thing not known in any other Profession in the World And b Ibid. l. 3. p. 124. elsewhere he challenges him to shew such an unspeakable multitude of Greeks and Barbarians reposing such a confidence in Aesculapius as he could of those that had embraced the Faith of the holy Jesus And when c Ib. l. 1. p. 7. Celsus objected that Christianity was a clandestin Religion that sculked and crept up and down in corners Origen answers That the Religion of the Christians was better known throughout the whole World then the dictates of their best Philosophers Nor were they onely mean and ignorant persons that thus came over but as d Adv. Gent. l. 2. p. 21. Arnobius observes men of the acutest parts and learning Orators Grammarians Rhetoricians Lawyers Physicians Philosophers despising their formerlybeloved sentiments sate down here e Apol. c. 37. p. 30. Tertullian addressing himself to the Roman Governours in behalf of the Christians assures them that although they were of no long standing yet that they had filled all places of their Dominions their Cities Islands Castles Corporations Councils Armies Tribes Companies the Palace Senate and Courts of Judicature that if they had a mind to revenge themselves they need not betake themselves to clancular and sculking Arts their numbers were great enough to appear in open Arms having a Party not in this or that Province but in all quarters of the World nay that naked as they were they could be sufficiently revenged upon them for should they but all agree to retire out of the Roman Empire the World would stand amazed at that solitude and desolation that would ensue upon it and they would have more Enemies then Friends or Citizens left among them And he f Ad Sâ—apâ—â— c. 4. p. 71. bids the President Scapula consider that if he went on with the Persecution what he would do with those many thousands both of men and women of all ranks and ages that would readily offer themselves what Fires and Swords he must have to dispatch them Nor is this any more then what a Ad Traj lib. 10. Epist 97. Pliny himself confesses to the Emperour that the case of the Christians was a matter worthy of deliberation especially by reason of the multitudes that were concerned for that many of each Sex of every age and quality were and must be called in question this Superstition having infected and over-run not the City onely but Towns and Countries the Temples and Sacrifices being generally desolate and forsaken VIII NOR was it thus onely in some Parts and Provinces of the Roman Empire but in most Nations and Countries b Dial. cum Tâ—yph p. 345. Justin Martyr tells the Jew that whatever they might boast of the universality of their Religion there were many places of the World whither neither they nor it ever came whereas there was no part of mankind whether Greeks or Barbarians or by what name soever they were called even the most rude and unpolished Nations where Prayers and Thanksgivings were not made to the great Creator of the World through the name of the crucified Jesus The same Bardesanes c Lib. de Fat. ap Euseb praep Evang. l. 6. c. 10. p. 279. the Syrian Justins contemporary affirms that the followers of the Christian Institution though living in different parts of the World and being very numerous in every Climat and Countrey were yet all called by the name of Christians So d De Justit l. 5. c. 13. p. 494. Lactantius the Christian Law says he is entertained from the rising of the Sun to the going down thereof where every Sex and Age and Nation and Countrey does with one heart and soul worship God If from generals we descend to particular Places and Countries e Adv. Haeres l. 1. c. 3. p. 52. Irenaeus who entered upon the See of Lyons Ann. Chr. CLXXIX affirms that though there were different languages in the World yet that the force of Tradition or that Doctrin that had been delivered to the Church was but one and the same that there were Churches setled in Germany Spain France in the East in Egypt and Lybia as well as in the middle of the World f Adv. Judaeos c. â— â— 189. Tertullian who probably wrote not above twenty years after Irenaeus gives us in a larger account Their sound says he went through all the Earth and their words to the ends of the World For in whom but
our selves have been present and beheld it may be it would only make the Infidels merry supposing that we like themselves did forge and feign them But God bears witness with my conscience that I do not endeavour by falsly-contrived stories but by various powerful instances to recommend the Divine Religion of the Holy Jesus More testimonies of this kind I could easily produce from Minucius Faelix Cyprian Arnobius and Lactantius but that these are enough to my purpose XIII ANOTHER advantage that exceedingly contributed to the triumph of Christianity was the singular learning of many who became champions to defend it For it could not but be a mighty satisfaction especially to men of ordinary capacities and mean employments which are the far greatest part of mankind to see persons of the most smart and subtil reasonings of the most acute and refined understandings and consequently not easily capable of being imposed upon by arts of sophistry and plausible stories trampling upon their former sentiments and opinions and not only entertaining the Christian Faith but defending it against its most virulent opposers 'T is true indeed the Gospel at its first setting out was left to its own naked strength and men of the most unpolisht breeding made choice of to convey it to the world that it might not seem to be an humane artifice or the success of it be ascribed to the parts and powers of man But after that for an hundred years together it had approved it self to the world and a sharper edge was set upon the malice and keenness of its adversaries it was but proper to take in external helps to assist it And herein the care of the Divine providence was very remarkable that as miracles became less common and frequent in the Church God was pleased to raise up even from among the Gentiles themselves men of profound abilities and excellent learning who might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Julian c Theod. H. Eccl. l. 3. c. 8. p. 131. said of the Christians of his time beat them at their own weapons and wound them with arrows drawn out of their own quiver and it was high time to do so for the Gentiles did not only attaque the Christians and their Religion by methods of cruelty and by arts of insinuation not only object what wit and subtilty could invent to bear any shadow and pretence of reason but load them with the blackest crimes which nothing but the utmost malice and prejudice could ever suspect to be true This gave occasion to the Christian Apologists and the first Writers against the Gentiles who by their learned and rational discourses assoil'd the Christians from the things charged against them justified the reasonableness excellency and divinity of their Religion and expos'd the folly and falshood the brutishness and impiety the absurd and trifling rites of the Pagan Worship by which means prejudices were removed and thousands brought over to the Faith In this way they that rendred themselves most renowned and did greatest service to the Christian cause were especially these Quadratus Bishop of Athens and Aristides formerly a famous Philosopher of that City a man wise and eloquent dedicated each an Apologetic to the Emperor Adrian Justin the Martyr besides several Tracts against the Gentiles wrote two Apologies the first presented to Antoninus Pius the second to M. Aurelius and the Senate about which time also Athenagoras presented his Apology to M. Aurelius and Aurelius Commodus not to mention his excellent discourse concerning the Resurrection To the same M. Aurelius Melito Bishop of Sardis exhibited his Apologetic Oration for the Christians under this Emperor also flourished Apollinaris Bishop of Hierapolis in Asia and dedicated to him an incomparable discourse in defence of the Christian Faith besides five Books which he wrote against the Gentiles and two concerning the truth Not long after Theophilus Bishop of Antioch compos'd his three excellent Books for the conviction of Autolycus and Miltiades presented an Apology probably to the Emperor Commodus Tarian the Syrian Scholar to Justin Martyr a man learned and eloquent among other things wrote a Book against the Gentiles which sufficiently evidences his great abilities Tertullian a man of admirable learning and the first of the Latins that appeared in this cause under the Reign of Severus published his Apologetic directed to the Magistrates of the Roman Empire besides his Books Ad Nationes De Idololatria Ad Scapulam and many more After him succeeded Origen whose eight Books against Celsus did not greater service to the Christian cause than they did honour to himself Minucius Faelix an eminent advocate at Rome wrote a short but most elegant Dialogue between Octavius and Caecilius which as Lactantius a De Instit l. 5. c. 1. p. 459. long since observed shews how fit and able an advocate he would have been to assert the truth had he wholly applied himself to it About the time of Gallus and Volusian Cyprian addressed himself in a discourse to Demetrian the Proconsul of Afric in behalf of the Christians and their Religion and published his Tract De Idolorum vanitate which is nothing but an Epitome of Minucius his Dialogue Towards the close of that Age under Dioclesian Arnobius taught Rhetoric with great applause at Sicca in Afric and being convinc'd of the truth of Christianity could hardly make the Christians at first believe that he was real In evidence therefore of his sincerity he wrote seven Books against the Gentiles wherein he smartly and rationally pleads the Christian cause as not long after his Scholar Lactantius who under Dioclesian professed Rhetoric at Nicomedia set himself to the composing several discourses in defence of the Christian and subversion of the Gentile Religion A man witty and eloquent but more happy in attacquing his Adversaries then in establishing the Principles of his own Religion many whereof he seems not very distinctly to have understood To all these I may add Apollonius a man versed in all kind of learning and Philosophy and if St. Hierom say right a Senator of Rome who in a set Oration with so brave and generous a confidence eloquently pleaded his own and the cause of Christianity before the Senate it self for which he suffered as a Martyr in the Reign of Commodus XIV AND as they thus defended Christianity on the one hand from the open assaults and calumnies of the Gentiles so were they no less careful on the other to clear it from the errors and Heresies wherewith men of perverse and evil minds sought to corrupt and poyson it And the chief of those that ingaged in this way were these Agrippa Castor a man of great learning in the time of Adrian wrote an accurate Refutation of Basilides and his Principles in xxiv Books Theophilus of Antioch against Hermogenes and Marcion Apollinaris Philip Bishop of Gortyna in Crete Musanus Modestus Rhodon Tatian's Scholar Miltiades Apollonius Serapion Bishop of Antioch and hundreds more who engag'd against the
Immediately a terrible Plague brake in upon them that turned their Music into Weeping and filled all places with cries and dying groans The distemper spread like Wild-sire and persons were sick and dead in a few moments The Temples whither many fled in hopes of cure were filled with carcasses the Fountains and the Ditches whither the heat and fervour of the infection had led them to quench their thirst were dammed up with the multitudes of those that fell into them some of their own accord went and sate among the Tombs securing a Sepulchre to themselves there not being living enough to perform the last offices to the dead The cause of this sad calamity being understood that it proceeded from their rash and foolish invocation of the Daemon they addressed themselves to the Bishop intreating him to intercede with his God whom they believed to be a more potent and superiour Being in their behalf that he would restrain that violent distemper that raged amongst them He did so and the Pestilence abated and the destroying Angel took his leave And the issue was that the people generally deserted their Temples Oracles Sacrifices and the idolatrous Rites of their Religion and took Sanctuary in Christianity as the securest refuge and the best way to oblige Heaven to protect them XII HIS known prudence and the reputation of his mighty and as my Author a Id. ib. p. 986. calls them Apostolical miracles advanced him into so much favour and veneration with the People that they looked upon whatever he said or did as the effect of a divine power And even in secular causes where the case was any thing knotty and difficult it was usually brought to him whose sentence was accounted more just and impartial more firm and valid then any other decision whatsoever It happened that two Brothers were at Law about a Lake which both challenged as belonging to that part of their inheritance their Father had left them The Umpirage of the case was left to him who by all the persuasive arts of insinuation first endeavoured to reconcile them and peaceably to accommodate the difference between them But his pains proved fruitless and ineffectual the young men stormed and resolved each to maintain his right by force of Arms and a day was set when they were to try their titles by all the power which their tenants of each side could bring into the field To prevent which the holy Bishop went the night before to the place where he continued all night in the exercises of devotion and by his prayers to Heaven procured the Lake to be turned into a parcel of dry and solid ground removing thereby the bone of contention that was between them the remains of which Lake were shewed many Ages after Thus b Ibid. p. 990. also he is said to have miraculously restrained the violence of the River Lycus which coming down from the Mountains of Armenia with a swift rapid torrent and swelled by the tributary concurrence of other Rivers fell down into a plain Champain Countrey where over-swelling and sometimes breaking down its banks it overflowed the Countrey thereabouts to the irreparable dammage of the inhabitants and very often to the hazard and loss of their lives Unable to deal with it any other way they apply themselves to S. Gregory to improve his interest in Heaven that God who alone rules the raging of the Sea would put a stop to it He goes along with them to the place makes his address to him who has set a bound to the Waters that they may not pass over nor turn again to cover the Earth thrusts his Staff down into the Bank and prayed that that might be the boundary of the insolent and raging stream and so departed And it took effect the River ever after mannerly keeping within its Banks and the Tradition adds that the Staff it self grew up into a large spreading Tree and was shewed to Travellers together with the relation of the miracle in my Authors days In his return from Comana a Ibid. p. 997. whither he had been invited and importuned both by the Magistrates and People to constitute a fit person Bishop of that City he was espied by two Jews who knowing his charitable temper either out of covetousness or a design to abuse him agreed to put a trick upon him To that purpose one of them lies along upon the ground and feigns himself dead the other deplores the miserable fate of his companion and begs of the holy Bishop as he passed by to give somewhat towards his burial who taking off his coat that was upon him cast it upon the man and went on his way No sooner was he gone out of sight but the Impostor came laughing to his fellow bad him rise and let them make themselves merry with the cheat He called pulled and kicked him but alas in vain the comical sport ended in a real Tragoedy the man was dead indeed his breath expiring that very moment the garment was cast upon him and so the Coat really served for what he intended it as a covering to his burial XIII IN an Age so remote from the miraculous Ages of the Church and after that the World has been so long abused by the impostures of a Church pretending to miracles as one of the main notes and evidences of its Catholicism and Truth these passages may possibly seem suspicious and not obtain a very easie belief with the more scrupulous Reader To which perhaps it may be enough to say at least to justifie my relating them that the things are reported by persons of undoubted credit and integrity especially S. Basil and his brother Gregory both of them wise and good men and who lived themselves within less then an hundred years after our S. Gregory and what is more considerable were capable of deriving their intelligence from a surer hand then ordinary their aged Grandmother Macrina who taught them in their youth and superintended their education having in her younger years been Scholar and Auditor of our S. Gregory and from her I doubt not they received the most material passages of his life and the account of his miracles of many whereof she her self was capable of being an eye-witness and wherewith she acquainted them as she also did with the doctrin that he taught wherein S. Basil b Ad Neocaesar Epist LXXV p. 131. Tom. 3. particularly tells us she instructed them and told them the very words which she had heard from him and which she perfectly remembred at that age Besides that his Brother solemnly c Ubi supr p. 985. professes in recounting this great mans miracles to set them down in a plain and naked relation without any Rhetorical arts to amplifie and set them off Ib. p. 995. and to mention onely some few of those great things that had been done by him and purposely to suppress d Ibid. p. 10â—9 many yet in memory lest men of incredulous minds
satisfactory Philosophy The great influence which the patience and fortitude of the Christians had upon his conversion The force of that argument to persuade men His vindication of himself from the charges of the Gentiles His continuance in his Philosophic habit The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what and by whom worn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His coming to Rome and opposing Heretics Marcion who and what his Principles Justin's first Apology to the Emperours and the design of it Antoninus his Letter to the Common-Council of Asia in favour of the Christians This shewed not to be the Edict of Marcus Antoninus Justin's journey into the East and conference with Trypho the Jew Trypho who The malice of the Jews against the Christians Justin's return to Rome His contests with Crescens the Philosopher Crescens his temper and principles Justin's second Apology To whom presented The occasion of it M. Antoninus his temper Justin fore-tells his own fate The Acts of his Martyrdom His arraignment before Rusticus Praefect of Rome Rusticus who the great honours done him by the Emperour Justin's discourse with the Praefect His freedom and courage His sentence and execution The time of his death His great Piety Charity Impartiality c. His natural parts and excellent learning His unskilfulness in the Hebrew Language noted A late Author censured His Writings The Epistle to Diognetus Diognetus who His stile and character The unwarrantable opinions he is charged with His indulgence to Heathens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in what sense used by the ancient Fathers How applied to Christ how to Reason His opinion concerning Chiliasm The concurrence of the Ancients with him herein This by whom first started by whom corrupted Concerning the state of the Soul after this life The doctrine of the Ancients in this matter His assertion concerning Angels maintained by most of the first Fathers The original of it Their opinion concerning Free-will shewed not to be opposed by them to the Grace of God What influence Justin's Philosophic education had upon his opinions His Writings enumerated Pag. 139. The Life of S. IRENAEUS Bishop of Lyons His Countrey enquired into His Philosophical Studies His institution by Papias Papias who His education under S. Polycarp His coming into France and being made Presbyter of Lyons Pothinus who how and by whom sent into France The grievous Persecution there under M. Aurelius The Letters of the Martyrs to the Bishop of Rome Pope Eleutherius guilty of Montanism Irenaeus sent to Rome His writing against Florinus and Blastus The martyrdom of Pothinus Bishop of Lyons and the cruelty exercised towards him Irenaeus succeeds His great diligence in his charge His oppostion of Heretics The Synods said to have been held under him to that purpose The Gnostic Heresies spread in France Their monstrous Villanies His confutation of them by word and writing Variety of Sects and Divisions objected by the Heathens against Christianity This largely answered by Clemens of Alexandria Pope Victor's reviving the controversie about Easter The contests between him and the Asiatics Several Synods to determine this matter Irenaeus his moderate interposal His Synodical Epistle to Victor The Persecution under Severus It s rage about Lyons Irenaeus his Martyrdom and place of Burial His Vertues His industrious and elaborate confutation of the Gnostics His stile and phrase Photius his censure of his Works His errour concerning Christs age Miraculous gifts and powers common in his time His Writings Pag. 161. The Life of S. THEOPHILUS Bishop of Antioch The great obscurity of his Originals His learned and ingenuous Education and natural parts An account of his conversion to Christianity and the reasons inducing him thereunto collected out of his own Writings His scrupling the Doctrine of the Resurrection The great difficulty of entertaining that Principle Synesius his case Theophilus his conquering this objection His great satisfaction in the Christian Religion His election to the Bishoprick of Antioch His desire to convert Autolycus Autolycus who His mighty prejudice against Christianity Theophilus his undertaking him and his free and impartial debating the case with him His excellent menage of the controversie His vigorous opposing the Heresies of those times His Books against Marcion and Hermogenes His death and the time of it S. Hierom's Character of his Works His Writings Pag. 173. The Life of S. MELITO Bishop of Sardis His Countrey and Birth-place His excellent Parts and Learning His being made Bishop of Sardis His coelibaâ—y His Prophetic gifts The Persecution under Marcus Aurelius Melito his Apology for the Christians A fragment of it cited out of Eusebius The great advantages of Christianity to the Empire His endeavour to compose the Paschal Controversie His Book concerning that Subject His journey to Jerusalem to search what Books of the Old Testament were received by that Church The Copy of his Letter to his Brother Onesimus concerning the Canon of the Old Testament What Books admitted by the ancient Church Solomons Proverbs stiled by the Ancients the Book of Wisdom His death and burial The great variety of his Works Vnjustly suspected of dangerous notions An account given of the titles of two of his Books most liable to suspicion His Writings enumerated Pag. 179. The Life of S. PANTAENUS Catechist of Alexandria The various conjectures concerning his Original The probabilities of his Jewish descent what Whether born in Sicily or at Alexandria His first institution The famous Platonic School erected by Ammonius at Alexandria The renown of that place for other parts of Learning Pantaenus addicted to the Sect of the Stoics The Principles of that Sect shewed to agree best with the dictates of Christianity His great emprovements in the Christian Doctrine The Catechetic School at Alexandria with its antiquity Pantaenus made Regent of it When he first entered upon this Office An Embassie from India to the Bishop of Alexandria for some to preach the Christian Faith Pantaenus sent upon this errand This Countrey where situate His arrival in India and converse with the Brachmans Their temper principles and way of life Their agreement with the Stoics Foot-steps of Christianity formerly planted there S. Matthews Hebrew Gospel found among them and brought by Pantaenus to Alexandria How far and by whom Christianity was propagated in India afterwards Pantaenus his return to Alexandria and resuming his Catechetic Office His Death His great Piety and Learning Pag. 185. The Life of S. CLEMENS of Alexandria His Countrey The progress of his Studies His instruction in the Christian doctrin His several Masters His impartial enquiry after truth The elective Sect what It s excellent genius Clemens of this Sect. His succeeding Pantaenus in the Catechetic School He is made Presbyter of Alexandria His Stromata published when Lawfulness of flying in time of Persecution His journey into the East What Tracts he wrote there His going from Jerusalem to Antioch and return to Alexandria His death The Elogia given of him by the Ancients His admirable
Christ did all Nations believe Parthians Medes Elamites the inhabitants of Mesopotamia Armenia Phrygia and Cappadocia of Pontus Asia and Pamphylia those who dwell in Egypt Afric and beyond Cyrene strangers at Rome Jews at Jerusalem and other Nations as also now the Getuli and the Mauri the Spaniards and the Gauls yea and those places of Britain which were unapproachable by the Roman Armies are yet subdued to Christ the Sarmatae also and the Daci the Germans and the Scythians together with many undiscovered Countries many Islands and Provinces unknown to us which he professes himself unable to reckon up In all which places says he the name of Christ reigns as before whom the Gates of all Cities are set open and to whom none are shut before whom Gates of Brass fly open and bars of iron are snapt asunder To which g Lib. 2. p. 23. Arnobius adds the Indians the Persians the Serae and all the Islands and Provinces which are visited by the rising or setting Sun yea and Rome it self the Empress of all IX FROM Tertullians account we have a most authentic testimony how early Christianity stretched it self over this other World having before his time conquered the most rough and inaccessible parts of Britain to the banner of the Cross which may probably refer to the conversion of King Lucius the first Christian King that ever was a potent and considerable Prince in this Island who embraced the Christian Religion about the year CLXXXVI and sent a solemn Embassie to Eleutherius Bishop of Rome for some who might further instruct him and his people in the Faith who accordingly dispatched Faganus and Derwianus hither upon that errand Not that this was the first time that the Gospel made its way through the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Clemens a Epist ad Corinth p. 28. calls the British Ocean and so the Ancients constantly stile it the unpassable Ocean and those worlds which are beyond it that is the Britannic Islands it had been here many years before though probably stifled and overgrown with the ancient Paganism and Idolatry St. Clemens b Ibid. p. 8. tells us of St. Paul that he preached both in the East and West and having instructed the whole world in righteousness made his way to the utmost bounds of the West by which he must either mean Spain or more probably Britain and it may be both Accordingly Theodoret c Comment in Psal 116. speaking of his coming into Spain says that besides that he brought great advantage to the Isles of the Sea and he reckons d De curand Graecor affect Serm. IX p. 125. the Cimbri and the Britains among the Nations which the Apostles and he particularly mentions the Tent-maker converted to the Christian Faith If after all this it were necessary to enter into a more minute and particular disquisition I might enquire not only in what Countries but in what Towns and Cities in those Countries Christianity fixed it self in what places Episcopal Sees were erected and what succession of Bishops are mentioned in the Records of the Church but that this would not well consist with the designed shortness of this Introduction and would be more perhaps than the Readers patience would allow X. THE shadows of the night do not more naturally vanish at the rising of the Sun than the darkness of Pagan Idolatry and Superstition fled before the Light of the Gospel which the more it prevailed the clearer it discovered the folly and impiety of their worship Their solemn Rites appeared more trifling and ridiculous their Sacrifices more barbarous and inhumane their Daemons were expelled by the meanest Christian their Oracles became mute and silent and their very Priests began to be ashamed of their Magic Charms and Conjurations and the more prudent and subtle heads among them who stood up for the Rites and Solemnities of their Religion were forced to turn them into mystical and allegorical meanings far enough either from the apprehension or intention of the vulgar The truth is the Devil who for so many ages had usurped an Empire and tyranny over the souls of men became more sensible every day that his Kingdom shaked and therefore sought though in vain by all ways to support and prop it up Indeed some time before our Saviours Incarnation the most celebrated Oracle at Delphos had lost its credit and reputation as after his appearance in the world they sunk and declined every day whereof their best Writers universally complain that their gods had forsaken their Temples and Oracular Recesses and had left the world in darkness and obscurity and that their Votaries did in vain solicit their Counsels and answers Plutarch who lived under Trajan wrote a particular Tract still extant concerning the ceasing of Oracles which he endeavours to resolve partly into natural partly into moral partly into political causes though all his Philosophy was too short to give a just and satisfactory account of it One cause he assigns of it is the death and departure of those Daemons that heretofore presided over these Oracles To which purpose he relates a memorable passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 419. concerning a voice that called three times aloud to one Thamus an Egyptian Ship-master and his company as they sailed by the Echinadae Islands commanding him when they came near to Palodes to make Proclamation that the great Pan was dead which he did and the news was entertained not with the resentment of one or two but of many who received it with great mourning and consternation The circumstances of this story he there reports more at large and adds that the thing being published at Rome Thamus was sent for by Tiberius to whom he gave an account and satisfied him in the truth of it Which circumstance of time Eusebius a Praepar Evang. l. 5. c. 17. p. 207. observes corresponds with our Lords conversing in the world when he began openly to dispossess Daemons of that power and tyranny which they had gained over mankind And if the calculation which some make hit right it fell in about the time of our Saviours Passion who led captivity captive spoiled principalities and powers and made a shew of them openly triumphing over them in his Cross and by his Death destroyed him that had the power of death that is the Devil XI HOWEVER that the silence of Oracles and the enervating the power of Daemons was the effect of the Christian Religion in the world we need no more then the plain confession of Porphyry himself truth will sometimes extort a confession out of the mouth of its greatest enemy who says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb ubi supr c. 1. p. 179. that now it s no wonder if the City for so many years has been overrun with sickness Aesculapius and the rest of the gods having withdrawn their converse with men For that since Jesus began to be worshipped no man hath received any public
which he assures they endured with the most admirable and undaunted patience they throng'd to the Tribunals of their Judges and freely told them what they were despis'd the threatnings and barbarity of their enemies and received the fatal and decretory Sentence with a smile when persuaded to be tender of their lives and to compassionate the case of their Wives and Children they bore up against the temptation with a manly and Philosophic mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he adds yea rather with a soul truly pious and devoted unto God so that neither fears nor charms could take hold upon them at once giving undeniable evidences both of their own courage and fortitude and of that Divine and unconceivable power of our Lord that went along with them The acutest torments did not shake the firmness and stability of their minds but they could with as much unconcernedness lay down their lives as Origen a Contr. Cels l. 7. p. 357. tells Celsus as the best Philosopher could put off his coat They valued their innocency above their case or life it self and sufficiently shewed they believed another state by an argument beyond what any institution of Philosophy could afford The great Philosophers of the Gentiles as Eusebius b Praepar Evan. l. 1. c. 4. p. 13. reasons in this matter as much as they talk of immortality and the happiness of the future state did yet shew that they look'd upon it only as a childish and a trifling report whereas amongst us even boys and girls and as to outward appearance the meanest and rudest persons being assisted by the power and aid of our Blessed Saviour do by their actions rather than their words demonstrate the truth of this great Principle the immortality of the Soul Ten years this Persecution lasted in its strength and vigor under Dioclesian in the East and Maximian in the West and they thought it seems they had done their work and accordingly tell the world in some ancient Inscriptions c Ap. Gruter pag. CCLXXX num 3. 4. that they had utterly defaced the name and superstition of the Christians and had restored and propagated the worship of the gods But were miserably mistaken in the case and as if weary of the work laid down their purple and retir'd to the solitudes of a private life And though Galerius Maximianus Jovius Maximinus Maxentius and Licinius did what they could to set the Persecution on foot again yet all in vain both they and it in a very few years expiring and dwindling into nothing XXIX THUS we have seen the hardships and miseries the torments and sufferings which the Christians were exposed to for several ages and with how invincible a patience they went through with them Let us now a little review the argument and see what force and influence it had to convince the world of the truth of their Religion and bring in Converts to the Faith Tertullian d Apolog. c. ult p. 40. tells the Gentiles That all their cruelty was to no purpose that it was but a stronger invitation to bring over others to the party that the oftner they mowed them down the faster they sprang up again and that the blood of Christians was a seed that grew up into a more plentiful harvest that several among the Gentiles had exhorted their auditors to patience under suffering but could never make so many Proselytes with all their fine discourses as the Christians did by their actions that that very obstinacy which was so much charged upon them was a tutor to instruct others For who when they beheld such things could not but be powerfully mov'd to enquire what really was within who when he had once found it would not embrace it and having once embraced it not be desirous to suffer for it that so he may obtain the full Grace of God and the pardon of his sins assured by the shedding of his blood Lactantius e De Justit l. 5. c. 13. p. 494. mannages this argument with incomparable eloquence and strength of reason his discourse is somewhat long but not unworthy the Readers consideration Since our number says he is always increased from amongst the Votaries of the Heathen deities and is never lessened no not in the hottest Persecution who is so blind and stupid as not to see in which party true Wisdom does reside But they alas are blinded with rage and malice and think all to be fools who when 't is in their power to escape punishment chuse rather to be tortured and to die when as they might perceive by this that that can be no such folly wherein so many thousands throughout the whole world do so unanimously conspire Suppose women through the weakness of their Sex may miscarry and they are pleased sometimes to style this Religion an effeminate and old-wives Superstition yet certainly men are wiser If children and young men may be rash yet at least those of a mature age and old men have a more stable judgment If one City might play the fool yet innumerable others cannot be supposed to be guilty of the same folly If one Province or one Nation should want care and providence yet all the rest cannot lack understanding to judge what is right But now when the Divine Law is entertain'd from the rising of the Sun to the going down thereof and every Sex Age Nation and Country serves God with one heart and Soul when there is every where the same patience and contempt of death they ought to consider that there is some reason for it and that it is not without cause that it is maintained even unto death that there is some fixed foundation when a Religion is not only not shattered by injuries and persecutions but always increased and rendred more firm and stable When the very common people see men torn in pieces by various engins of torment and yet maintain a patience unconquerable in the midst of their tir'd tormentors they cannot but think what the truth is that the consent of so many and their perseverance unto death cannot be in vain nor that patience it self without the Divine assistance should be able to overcome such exquisit tortures High-way men and persons of the most robust constitutions are not able to bear such pulling asunder they roar and groan and sink under pain because not furnished with a Divine patience But our very children to say nothing of our men and our tender women do by silence conquer their tormentors nor can the flames extort one sigh from them Let the Romans go now and boast of their Mutius and their Regulus one of which delivered up himself to be put to death by his enemies because he was ashamed to live a prisoner the other thrust his hand into the fire when he saw he could not escape death Behold with us the weaker Sex and the more delicate age suffers the whole body to be torn and burnt not because they could not avoid
as the Messia or the Son of God among the Samaritans giving out himself to be the Father as a Lib. 1. c. 20. p. 115. Irenaeus assures us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as his Countryman b Apol. II. p. 69. vid. Tert. de praeser Haeret. c. 46. p. 219. Justin Martyr tells us the People worshipped him as the first and chiefest Deity as afterwards among the Gentiles he stiled himself the Holy Ghost And what wonder if by this train of Artifices the People were tempted and seduced to admire and adore him And in this case things stood at S. Philips arrival whose greater and more unquestionable miracles quickly turned the Scale Imposture cannot bear the too near approach of Truth but flies before it as darkness vanishes at the presence of the Sun The People sensible of their errour universally flocked to S. Philips Sermons and convinced by the efficacy of his Doctrine and the power of his Miracles gave up themselves his Converts and were by Baptism initiated into the Christian Faith Yea the Magician himself astonished at those mighty things which he saw done by Philip professed himself his Proselyte and Disciple and was baptized by him being either really persuaded by the convictive evidence of Truth or else for some sinister designs craftily dissembling his Belief and Profession of Christianity A piece of Artifice which c H. Eccl. lib. 2. c. 1. p. 39. Eusebius tells us his Disciples and Followers still observed in his time who in imitation of their Father like a Pest or a Leprosie were wont to creep in among the Christian Societies that so they might with the more advantage poison and infect the rest many of whom having been discovered had with shame been ejected and cast out of the Church V. THE fame of S. Philips success at Samaria quickly flew to Jerusalem where the Apostles immediately took care to dispatch some of their own number to confirm these new Converts in the Faith Peter and John were sent upon this errand who being come prayed for them and laid their hands upon them ordaining probably some to be Governors of the Church and Ministers of Religion which was no sooner done but the miraculous gifts of the Holy Ghost fell upon them A plain evidence of the Apostolic Power Philip had converted and baptised them but being onely a Deacon as d Eplph. Haeres XXI p. 29. Epiphanius and e Christ Horâ—â— 18. in 〈◊〉 p. â—â— Chrysostom truely observe could not conser the Holy Ghost this being a faculty bestowed onely upon the Apostles Simon the Magician observing this that a power of working miracles was conveyed by the imposition of the Apostles hands hoped by obtaining it to recover his credit and reputation with the people to which end he sought by such methods as were most apt to prevail upon himself to corrupt the Apostles by a sum of money to confer this power upon him Peter resented the motion with that sharpness and severity that became him told the Wretch of the iniquity of his offer and the evil state and condition he was in advised him by repentance to make his Peace with Heaven that if possible he might prevent the miserable fate that otherwise did attend him But what passed between Peter and this Magician both here and in their memorable encounter at Rome so much spoken of by the Ancients we have related more at large in another place a Antiquit. App. Life of S. Pâ—t Sect. 8. v. 1 Sect. 9. 〈◊〉 4. VI. WHETHER S. Philip returned with the Apostles to Jerusalem or as b Hâ—â—il 19. in Act. App p. 585. Chrysostom thinks staid at Samaria and the parts thereabouts we have no intimations left upon Record 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost ibid. p. 586. But where-ever he was an Angel was sent to him with a message from God to go and instruct a Stranger in the Faith The Angel one would have thought had been most likely himself to have managed this business with success But the wise God keeps Method and Order and will not suffer an Angel to take that Work which he has put into the hands of his Ministers The sum of his Commission was to go toward the South unto the way that goes down from Jerusalem to Gaza which is desart A circumstance which whether it relate to the way or the City is not easie to decide it being probably true of both Gaza was a City anciently famous for the strange efforts of Sampsons strength for his captivity his death and the burial of himself and his enemies in the same Ruine It was afterwards sacked and laid wast by Alexander the Great and as c Geograph l. 16. p. 759. Zach. 2.4 Jer. 47.5 Strabo notes remained wast and desart in his time the Prophetical curse being truly accomplished in it Gaza shall be forsaken a Fate which the Prophet Jeremy had foretold to be as certain as if he had seen it already done baldness is come upon Gaza So certainly do the divine threatnings arrest and take hold of a proud and impenitent People so easily do they set open the Gates for ruine to enter into the strongest and best fortified Cities where Sin has once undermined and stript them naked of the divine protection VII NO sooner had S. Philip received his Orders though he knew not as yet the intent of his journey but he addressed himself to it he arose and went he did not reason with himself whether he might not be mistaken and that be a false and deluding Vision that sent him upon such an unaccountable errand and into a Desart and a Wilderness where he was more likely to meet with Trees and Rocks and wild Beasts then Men to preach to but went however well knowing God never sends any upon a vain or a foolish errand An excellent instance of obedience as 't is also recorded to Abrahams eternal honour and commendation that when God sent his Warrant he obeyed and went out not knowing whither he went As he was on his journey he espied coming towards him a man of Aethiopia an Eunuch of great authority under Candace Queen of the Aethiopians who had the charge of all her treasure and had come to Jerusalem to worship though in what part of the World the Countrey here spoken of was situate the word being variously used in Scripture has been some dispute a Doroâ—h Synops p. 148. Dorotheus and b Sopiâ— ap Hier. de Strip Eccl. in Crescent Sophronius of old and some later Writers place it in Arabia the Happy not far from the Persian Gulf but it 's most generally conceived to be meant of the African Aethiopia lying under or near the torrid Zone the People whereof are described by Homer to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remotest part of mankind and accordingly a Hier. ad Paul Tom. 3. p. 7. S. Hierom says of this Eunuch that he came from Aethiopia that is ab extremis mundi
that peculiarly derives its name from Sodom And such being the case what wonder if S. Paul bids Titus reprove them sharply seeing their corrupt and depraved manners would admit of the sharpest lancets and the most stinging corrosives he could apply to them VI. IN the Epistle it self the main body of it consists of rules and directions for the several ranks and relations of men and because Spiritual and Ecclesiastical affairs are of all others most considerable he first instructs him in the qualifications of those whom he should set apart to be Bishops and Guides of Souls that they be holy and harmless innocent and inoffensive such as had not divorced and put away their first Wife that they might marry a second whose children were sober and regular and trained up in the Christian Faith that they be easie and treatable meek and unpassionate free from the love of Wine and a desire after riches by sordid and covetous designs that they be kind and hospitable lovers of goodness and good men modest and prudent just and honest strict and temperate firm and constant in owning and asserting the Doctrines of Christianity that have been delivered to them that being thoroughly furnished with this pure Evangelical Doctrine they may be able both to persuade and comfort others and mightily to convince those that resist and oppose the truth And certainly it was not without great reason that the Apostle required that the Guides and Governours of the Church should be thus able to convince gainsayers For whatever Authors report of Crete that it bred no Serpents or venomous Creatures yet certain it is that the poison of Errour and Heresie had insinuated it self there together with the entertainment of Christianity Tit. 1.10 there being many unruly and vain talkers especially they of the Circumcision Verse 14. who endeavoured to corrupt the Doctrine of the Gospel with Jewish Fables groundless and unwarrantable Traditions mystical and Cabalistic explications 3.9 and foolish questions and genealogies For the Jews borrowing their notions herein from the Schools of Plato were fallen into a vein of deriving things from an imaginary generation first Binah or Understanding then Achmoth or Cochmah Wisdom and so till they came to Milcah the Kingdom and Schekinah or the Divine Presence Much after the same rate as the Poets of old deduced the pedigrees of their gods they had first their several 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their conjunctions the coupling and mixing of things together and thence proceeded their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their genealogies or generations out of Chaos came Erebus and the dark Night the conjunction of whom begot Aether and the Day and thence a Hesiod Theogon p.m. 466. Hesiod proceeds to explain the whole Pagan Theology concerning the original of their gods VII IN imitation of all which and from a mixture of all together the Valentinians Basilidians and the rest of the Gnostic crew formed the sensless and unintelligible Schemes of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and XXX Aeones divided into three Classes of Conjunction in the first were four couples Profundity and Silence Mind and Truth the Word and Life Man and the Church in the second five viz. Profound and Mixture Ageratus and Vnion c. in the third six the Paraclete and Faith Patricos and Hope c. Of all which if any desire to know more they may if they can understand it find enough in Irenaeus Tertullian and Epiphanius to this purpose The b Haeres XXXI pâ—g 76. vid. Tertull de Praescript Haeret. c. 7. p. 204. last of whom not onely affirms expresly that Valentinus and his Party introduced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fabulous and Poetic fancies of the Heathens but draws a particular parallel between Hesiods Theogonia and their thirty Aeones or Ages consisting of fifteen Couples or Conjugations Male and Female which he shews exactly to agree both in the number design and order of them For instance Valentinus his Tribe begins thus Ampsiu that is Profundity Auraan that is Silence Bucua that is Mind Tharthuu that is Truth Vbucua that is Word Thardeadie that is Life Merexa that is Man Atarbarba c. that is Church c. All which was nothing but a trifling and fantastical imitation of Hesiods Progeny and generation of the gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. ibid. which being joined in conjugations succeeded in this order Chaos Night Erebus Earth Aether Day c. There being as he observes no difference between the one Scheme and the other but onely the change and alteration of the names This may suffice for a Specimen to shew whence this idle Generation borrowed their extravagant conceits though there were that had set much what the like on foot before the time of Valentinus By such dark and wild notions and principles the false Apostles both in Crete and elsewhere sought to undermine the Christian Doctrin mixing it also with principles of great looseness and liberty that they might the easilier insinuate themselves into the affections of men whereby they brought over numerous Proselytes to their Party of whom they made merchandise Tit. 1.11 gaining sufficient advantage to themselves So that 't was absolutely necessary that these mens mouths should be stopped and that they should not be suffered to go on under a shew of such lofty and sublime speculations and a pretence of Christian liberty to pervert men from the Christian Religion and the plainness and simplicity of the Gospel Having done with Ecclesiastics he proceeds to give directions for persons of all Ages and Capacities whether old or young men or women children or servants and then of more public concernment Rulers and People and indeed how to deport our selves in the general carriage of our lives In the close of the Epistle he wishes him to furnish Zenas and Apollos the two Apostolical Messengers by whom this Letter was conveyed to him with all things necessary for their return commanding that he himself with all convenient speed should meet him at Nicopolis though where that was is not certain whether Nicopolis in Epirus so called from Augustus his Victory there over Antony and Cleopatra or rather Nicopolis in Thrace upon the River Nesus not far from the borders of Macedonia whither S. Paul was now going or some other City whereof many in those parts of that name where he had resolved to spend his Winter And that by withdrawing so useful and vigilant a Shepherd he might not seem to expose his Flock to the fury and the rage of the Wolves he promises to send Artemas or Tychicus to supply his place during his absence from them VIII S. PAVL departing from Ephesus was come to Troas where though he had a fair opportunity to preach the Gospel offered to him yet as himself tells us he had no rest in his spirit 2 Cor. 2.12 13. because he found not Titus his brother whom he impatiently expected to bring him an account of the state of the
apud Sur. ubi supr Mabillon lec citat Hincmar as appears by his Epistle to Charles the Emperour Where he plainly tells us that no sooner had he read this Life written by Methodius but he found it admirably to agree with what he had read in his Youth he means I doubt not the Writings of Hilduin by whom and how the Acts of S. Denys and his companions came to the knowledge of the Romans and thence to the notice of the Greeks This is the most likely pedigree and procedure of the Story that I can think of and from hence how easie was it for the after-Writers both of the Western and the Eastern Church to swallow down a Story thus plausibly fitted to their taste Nor had the Greeks any reason over-nicely to examine or reject what made so much for the honour of their Church and Nation and seemed to lay not France onely but the whole Western Church under an obligation to them for furnishing them with so great and excellent a person But to return to our Dionysius X. THOUGH we cannot doubt but that he behaved himself with all diligence and fidelity in the discharge of his Office yet because the Ancients have conveyed down no particulars to our hands we shall not venture upon reports of false or at best doubtful credit Nothing of certainty can be recovered of him more then what Aristides the Christian Philosopher who himself lived and was probably born at Athens not long after Dionysius relates in the a Apud Usuard Adon. Mart. V. Non. Octobr. Apology which he published for the Christian Religion that after a most resolute and eminent confession of the Faith after having undergone several of the severest kinds of torment he gave the last and great testimony to it by laying down his life This was done as is most probable under the reign of Domitian as is confessed betraid into it by a secret instinct of truth by Abbot Hilduin Methodius and their followers while others extend it to the times of Trajan others to the reign of Adrian who entered upon the Empire Ann. CXVII partly that they might leave room enough for the account which they give of him partly to preserve the Authority of his Writings wherein a passage is cited out of Ignatius his Epistles written just before his Martyrdom Ann. CVII The Reader I hope will not expect from me an account of the miracles said to be done by him either before or since his death or of the fierce contests that are between several places in the Roman Church concerning his Reliques One passage however I shall not omit In a Village in Luxemburg not far from Treves is a Church dedicated to S. Denys wherein is kept his Scull at least a piece of it on the Crown whereof there is a white Cross while the other parts of the Scull are black This common Tradition and some b Vid. Author citat ap P. Halloix not ad vit Dionys p. 241. Authors to avouch it will have to be made when S. Paul laid his hands upon him at his consecration Which if so I have no more to observe but that Orders which the Church of Rome make a Sacrament did here even in a literal sense confer an indeleble character and mark upon him XI HIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shape and figure of his body is by the c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek Menaeon thus described he was of a middle stature slender fair but inclining to paleness his nose gracefully bending hollow-eyed with short eye-brows his ear large his hair thick and white his beard moderately long but very thin For the image of his mind expressed in his discourses and the excellent conduct of his life the Greeks according to their magnifying humour as well as language bestow most hyperbolical elogies and commendations on him Ibid. They stile him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sacred Interpreter and contemplator of hidden and unspeakable mysteries and an unsearchable depth of heavenly knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Trinity-Divine the divine instrument of those enlivening graces that are above all comprehension They say of him that his life was wonderful his discourse more wonderful his tongue full of light his mouth breathing an holy fire but his mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most exactly like to God with a great deal more of the like nature up and down their Offices And certainly were the notions which he has given us of the coelestial Hierarchy and Orders of Angels and the things of that supramundane State as clear and certain as some would persuade us he might deserve that title which a Vid. Anasias-Biblioth Epist ap Sur. loc cit p. 132. Chrysost de Pseudâ— Preph p. 401. Tom 6. others give him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Wing or the Bird of Heaven XII THE great and evident demonstration of his Wisdom and Eloquence we are told b Suid. in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 745. Niceph. H. Eccl. l. 2. c. 20. p. 167. are the Works which he left behind him the Notions and Language wherewith they are clothed being so lofty and sublime as are scarcely capable to be the issue of a meer mortal creature Books infinitely intricate and perplext as our Countreyman c Epist ad Carol Calv. Franc. Reg. ap Usser Epist Hibern p. 59. Johannes Scotus who first translated them into Latine tells us far beyond the reach of Modern apprehensions and which few are able to pierce into both for their Antiquity and sublimeness of those Heavenly Mysteries whereof they treat A Work so grateful to all speculative Enquirers into the natures of things and the more abstruse and recondite parts of Learning that if Suidas say true some of the Heathen Philosophers and particularly Proclus often borrows not onely his notions but his very words and phrases from him whence he suspects that some of the Philosophers at Athens stole those Books of his mentioned in the Epistle Dedicatory to S. Timothy and which now are wanting and published them under their own names But had I been to make the conjecture I should rather have suspected that this Pseudo-Dionysius fetched his speculations and good part of his expressions from Plotinus Iamblichus and the rest of the later Platonists For certainly one egg is not more like another then this mans Divinity is like the Theology of that School especially as explained by the Philosophers who lived in the first Ages of Christianity That our Dionysius was not the Author of the Books at this day extant under his name I shall not concern my self to shew For however it be contended for by many with all imaginable zeal and stifâ—ness yet want there not those and men of note even in the Roman Communion who clearly disown and deny it as among the Reformed it has been largely disproved by many and by none with greater learning and industry then Monsieur Daille who has said whatever is
l. 4. c. 18. p. 140. up and down the World to spread abroad that Jesus the Galilaean was a Deceiver and Seducer and his whole Religion nothing but a Cheat and an Imposture that in their public f Pag. 323. Synagogues they solemnly anathematized all that turned Christians hated them as elsewhere g Apolog. II. pag. 72. he tells us with a mortal enmity oppressed and murdered them when ever they got them in their power Barchochab their late General making them the onely objects of his greatest severity and revenge unless they would renounce and blaspheme Christ The issue of the conference was that the Jew acknowledged himself highly pleased with his discourse professing he found more in it then he thought could have been expected from it wishing he might enjoy it oftner as what would greatly conduce to the true understanding of the Scripture and begging his friendship in what part of the World soever he was XII IN the conclusion of this discourse with Tryphon he tells us he was ready to set sail and depart from Ephesus but whether in order to his return to Rome or some other place is not known That he returned thither at last is unquestionable the thing being evident though the time uncertain whether it was while Antoninus was yet alive or in the beginning of his successors reign I will not venture to determine At his coming he had among others frequent contests with Crescens the Philosopher a man of some note at that time in Rome He was a a Vid. Hieron de Script in Justin Cynic and according to the genius of that Sect proud and conceited surly and ill-natured a Philosopher in appearance but a notorious Slave to all Vice and Wickedness b Orat. contr Graec. p. 160. Tatian Justin's Scholar who saw the man at Rome admired and despised him for his childish and trifling his wanton and effoeminate manners gives him this character that he was the traducer of all their gods the Epitome of Superstition the accuser of generous and heroic actions the subtle contriver of Murders the prompter of Adultery a pursuer of Wealth even to rage and madness a Tutor of the vilest sort of Lust and the great Engine and Instigator of mens being condemned to execution he tells us c Ibid. p. 157. of him that when at Rome he was above all others miserably enslaved to Sodomy and Covetousness and though he pretended to despise death yet did he himself abhor it and to which as the greatest evil he sought to betray Justin and Tatian for their free reproving the vicious and degenerate lives of those Philosophical Impostors This was his adversary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he calls him d Apol. I. verius II. p. 46. a lover of Popular Applause not of true Wisdom and Philosophy and who by all the base Arts of insinuation endeavoured to traduce the Christians and to represent their Religion under the most infamous Character But in all his disputes the Martyr found him wretchedly ignorant of the affairs of Christians and strongly biassed by malice and envy which he offered to make good if it might be admitted in a public disputation with him before the Emperour and the Senate assuring them that either he had never considered the Christian Doctrines and then he was worse then the meanest Ideots who are not wont to bear witness and pronounce sentence in matters whereof they have no knowledge or if he had taken notice of them it was plain that either he did not understand them or if he did out of a base compliance with his Auditors dissembled his knowledge and approbation for fear of being accounted a Christian and lest freely speaking his mind he should fall under the sentence and the fate of Socrates so far was he from the excellent principle of that wise man that no man was to be regarded before the truth Which free and impartial censure did but more exasperate the man the sooner to hasten and promote his ruine XIII IN the mean time Justin presented his second Apology to M. Antoninus his Colleague L. Verus being then probably absent from the City and the Senate for that it was not addressed to the Senate alone is evident from several passages in the Apology it self There are that will have this as well as the former to have been presented to Antoninus Pius but certainly without any just ground of evidence besides that Eusebius and the Ancients expresly ascribe it to Marcus Aurelius his son and successor And were the inscription and beginning of it which are now wanting extant they would quickly determine and resolve the doubt The occasion of it was this e Apolog. I. p. 43. A Woman at Rome had together with her husband lived in all manner of wantonness and debauchery but being converted to Christianity she sought by all Arguments and persuasions to reclaim him from his loose and vicious course But the man was obstinate and deaf to all reason and importunity however by the advice of her friends she still continued with him hoping in time she might reduce him till finding him to grow intolerable she procured a Bill of divorce from him The man was so far from being cured that he was more enraged by his Wifes departure and accused her to the Emperour for being a Christian she also put in her Petition to obtain leave to answer for her self Whereupon he deserted the prosecution of his Wife and fell upon one Ptolomeus by whom she had been converted to the Christian Faith whom he procured to be cast into prison and there a long time tortured meerly upon his confessing himself a Christian At last being brought before Vrbicius Prefect to the City he was condemned to death Whereat Lucius a Christian that stood by could not forbear to tell the Judge it was very hard that an innocent and vertuous man charged with no crime should be adjudged to die meerly for bearing the name of a Christian a thing no way creditable to the Government of such Emperours as they had and of the August Senate of Rome Which he had no sooner said but he was together with a third person sentenced to the same fate The severity of these proceedings awakened Justin's solicitude and care for the rest of his brethren who immediately drew up an Apology for them wherein he lays down a true and naked relation of the case complains of the injustice and cruelty of such procedures to punish men meerly for the name of Christians without ever accusing them of any material crimes answers the objections usually urged against them and desires no more favour then that what determination soever they should make of it his Apology might be put before it that so the whole World might judge of them when they had been once truly acquainted with their case XIV THE Martyrs activity and zeal in the cause of Christianity did but set the keener edge upon Crescens his malice and rage against
had personally encountred and read the Books of others which gave him occasion what the desires of many had importuned him to undertake to set upon that elaborate Work against Heresies wherein he has fully displayed their wild and phantastic principles their brutish and abominable practises and with such infinite pains endeavoured to refute them though indeed so prodigiously extravagant so utterly irreconcileable were they to any principles of sober reason that as he himself d Lib. 1. c. ult p. 139. observes it was Victory enough over them onely to discover and detect them This Work he composed in the time of Eleutherus Bishop of Rome as is evident from his Catalogue e Lib. 3. c. 3. p. 233. ap Eus l. 5. c. 6. p. 171. of the Bishops of that See ending in Eleutherus the twelfth successive Bishop who did then possess the place VI. AND indeed it was but time for Irenaeus and the rest of the wise and holy Bishops of those days to bestir themselves grievous Wolves having entered in and made havock of the flock The field of the Church was miserably over-run with taâ—es which did not onely endanger the choaking of Religion within the Church but obstruct the planting and propagating the Faith among them that were without Nothing being more commonly objected against the truth and divinity of the Christian Religion then that they were rent and torn into so many Schisms and Heresies a Stromat l. p. 753. S. Clemens of Alexandria particularly encounters this exception some of whose excellent reasonings are to this effect The first thing says he they charge upon us and pretend why they cannot embrace the Faith is the diversity of Sects that are among us truth being delayed and neglected while some assert one thing and some another To which he answers that there were various Sects and Parties both among the Jews and the Philosophers of the Gentiles and yet no man thought this a sufficient reason why they should cease to study Philosophy or adhere to the Jewish Rites and Discipline that our Lord had foretold that Errours would spring up with Truth like Tares growing up with the Wheat and that therefore 't was no wonder if it accordingly came to pass and that we ought not to be wanting to our duty because others cast off theirs but rather stick closer to them who continue constant in the profession of the Truth that a mind diseased and distempered with Errour and Idolatry ought no more to be discouraged from complying with an Institution that will cure it by reason of some differences and divisions that are in it then a sick man would refuse to take any Medicines because of the different opinions that are among Physitians and that they do not all use the same Prescriptions that the Apostle hath told us that there must be heresies that they that are approved may be made manifest that they heartily entertain the Christian Doctrin improve and persevere in Faith and a holy Life that if Truth be difficult to be discerned yet the finding it out will abundantly recompence the trouble and the labour that a wise man would not refuse to eat of fruit because he must take a little pains to discover what is ripe and real from that which is only painted and counterfeit Shall the Traveller resolve not to go his journey because there are a great many ways that cross and thwart the common Road and not rather enquire which is the plain and Kings High-way or the Husbandman refuse to till his ground because Weeds grow up together with the Plants We ought rather to make these differences an argument and incentive the more accurately to examine Truth from Falshood and Realities from Pretences that escaping the snares that are plausibly laid we may attain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the knowledge of that which is really truth indeed and which is not hard to find of them that sincerely seek it But to return back to Irenaeus VII HAVING passed over the times of the Emperour Commodus the onely honour of whose Reign was that he created no great disturbance to the Christians being otherwise a most debauched and dissolute Prince in whom the Vices of all his Predecessors seemed to meet as in one Common-Sewer Eleutherus died and Victor succeeded in the See of Rome A man furious and intemperate impatient of contradiction and who let loose the Reins to an impotent and ungovernable Passion He revived the Controversie about the celebration of Easter and endeavoured imperiously to impose the Roman Custom of keeping it on the next Lords day after the Jewish Passover upon the Churches of the Lesser Asia and those who observed the contrary usage and because they would not yield rashly thundred out an Excommunication against them not onely endeavouring but as a Lib. 5. c. 24. p. 192. Eusebius explains it in the following words actually proscribing and pronouncing them cut off from the Communion of the Church The Asiatics little regarding the fierce threatnings from Rome under the conduct of Polycrates Bishop of Ephesus stood their ground justifying their observing it upon the fourteenth day after the appearance of the Moon let it fall upon what day of the Week it would after the rule of the Jewish Passover and this by constant Tradition and uninterrupted usage derived from S. John and S. Philip the Apostles S. Polycarp and several others to that very day All which he told Pope Victor but prevailed nothing as what will satisfie a wilful and passionate mind to prevent his rending the Church in sunder For the composure of this unhappy Schism b Euseb ibid. c. 23. p. 190. Synods were called in several places as besides one at Rome one in Palestine under Theophilus Bishop of Caesarea Palestina and Narcissus Bishop of Jerusalem another in Pontus under Palmas and many more in other places who were willing to lend their hands toward the quenching of the common Flame c Ibid. c. 24. p. 192. who all wrote to Victor sharply reproving him and advising him rather to mind what concerned the Peace of the Church and the love and unity of Christians among one another And among the rest our Irenaeus who as Eusebius observes truly answered his name in his peaceable and peace-making temper convened a d Ibid. c. 23. p. 191. Synod of the Churches of France under his jurisdiction where with thirteen Bishops besides himself says the fore-mentioned e Ubi supr p. 7. Synodicon he considered and determined of this matter In whose name he wrote a Synodical Epistle to Pope f Ibid. c. 24. p. 192. Victor wherein he told him that they agreed with him in the main of the Controversie but withall duly and gravely advised him to take heed how he excommunicated whole Churches for observing the ancient Customs derived down to them from their Ancestors that there was as little agreement in the manner of the Preparatory Fast before Easter as in the
of Antoninus Caracalla who began his reign Ann. CCXI. though the exact date and manner of his death be lost his memory is preserved in the Roman Calendar on the seventh of July And certainly a just tribute of honour is due to his memory for his admirable zeal and piety his indefatigable pains and industry his exquisit abilities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Eusebius truly characters him a man singularly eminent in all kinds of Learning and c Apud Euseb l. 6. c. 19. p. 221. Origen who lived nearer to him and was one of his Successors commends him for his great usefulness and ability both in Philosophical speculations and Theological Studies in the one able to deal with Philosophers in the other to refute Heretics and Seducers In his School he displayed as Eusebius tells us both by word and writing the Treasures of the Sacred Doctrines though he taught says S. Hierom rather viva voce then by Books who mentions onely his Commentaries upon the holy Scripture and of them not the least fragment is remaining at this day The End of S. PANTAENUS 's Life THE LIFE OF S. CLEMENS OF ALEXANDRIA Mic. Burghers sculpsit S. CLEMENS ALEXANDRINVS His Countrey The progress of his Studies His instruction in the Christian doctrin His several Masters His impartial enquiry after truth The elective Sect what It s excellent genius Clemens of this Sect. His succeeding Pantaenus in the Catechetic School He is made Presbyter of Alexandria His Stromata published when Lawfulness of flying in time of persecution His journey into the East What Tracts he wrote there His going from Jerusalem to Antioch and return to Alexandria His death The Elogia given of him by the Ancients His admirable learning His Writings His Hypotyposes Photius his account of them corrupted by the Arrians His Books yet extant and the orderly gradation of them His Stromata what the design of it His stile what in this what in his other Books A short Apology for some unwary assertions in his Writings His Writings enumerated I. TITVS Flavius Clemens was probably born at Athens For when a Haeres XXXII p. 96. Epiphanius tells us that some affirmed him to be an Alexandrian others an Athenian he might well be both the one being the place of his nativity as the other was of his constant residence and imployment Nor can I imagine any other account upon which the title of Athenian should be given to him And the conjecture is further countenanced from the course and progress of his Studies the foundations whereof were laid in Greece improved in the East and perfected in Egypt And indeed his incomparable abilities in all parts of Science render it a little more probable that his early years commenced in that great School of Arts and Learning But he staid not here his insatiable thirst after Knowledge made him traverse almost all parts of the World and converse with the Learned of all Nations that he might furnish himself with the knowledge of whatever was useful and excellent especially a thorough acquaintance with the mysteries of the Christian Doctrine He tells us b Stromat l. 1. p. 274. ap Euseb l. 5. c. 11. p. 176. of those lively and powerful Discourses which he had the happiness to hear from blessed and truly worthy and memorable persons who preserving that sincere and excellent doctrine which like children from the hands of their Parents they had immediately received from Peter James John and Paul the holy Apostles were by Gods blessing come down to his time sowing those ancient and Apostolic seeds of Truth A passage which I doubt not c Lib. 6. c. 13. p. 215. Eusebius intended when he says that Clemens speaking concerning himself in the first Book of his Stromata affirms himself to have been of the next succession to the Apostles II. OF these venerable men to whose tuition he committed himself he himself has given d Loc. citat us some though but obscure account The first was Ionicus a Coelo-Syrian whom he heard in Greece and whom e Ad Ann. 185. n. IV. Baronius conjectures to have been Caius or Dionysius Bishop of Corinth a second an Egyptian under whose Discipline he was in that part of Italy called Magna Graecia and since Calabria Hence he travelled into the East where the first of his Masters was an Assyrian supposed by some to have been Bardesanes by others Tatian the Scholar of Justin Martyr the next originally a Jew of a very ancient stock whom he heard in Palestine whom Baronius will have to have been Theophilus Bishop of Caesarea though for his Hebrew descent there be no evidence among the Ancients others f Vales Annot. in Euseb p. 95. more probably Theodotus whence the excerpta out of his Hypotyposes still extant are stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Epitome of Theodotus his Oriental Doctrin that is the Doctrin which he learnt from Theodotus in the East The last of the Masters whom he met with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he says of him but the first and chief in power and vertue was one whom he inquisitively sought out and found in Egypt and in whose institution he fully acquiesced and sought no further This person is generally supposed to have been Pantaenus whom Clemens elsewhere a In lib. Hypot ap Euseb l. 5. c. 11. p. 175. expresly affirms to have been his Master and whom in the forementioned Epitome he stiles b Ad Calc Clem. p. 808. our Pantaenus III. BUT though he put himself under the discipline of so many several Masters yet was it not out of any vain desultory lightness or phantastic curiosity but to make researches after truth with an honest and inquisitive mind He loved what was manly and generous where-ever he met it and therefore tells us c Stromat l. 1. p. 315. he did not simply approve all Philosophy but that of which Socrates in Plato speaks concerning their mysterious Rites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimating as he expresses it in the stile of the Scripture that many are called but few elect or who make the right choice And such adds Socrates and such onely in my opinion are those who embrace the true Philosophy Of which sort says Clemens through my whole life I have to my power approved my self desiring and endeavouring by all means to become one of that number For this purpose he never tied himself to any particular institution of Philosophy but took up in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elective Sect who obliged not themselves to the dictates and sentiments of any one Philosopher but freely made choice of the most excellent principles out of all This Sect as the Philosophic Historian d D. Laert. prooem ad vit Philos p. 14. informs us was begun by Potamon an Alexandrian too who out of every Sect of Philosophy selected what he judged best He gave himself liberty impartially to enquire into the natures of things and what
industry After which he returned to Alexandria and the discharge of his Office where how long he continued or by what death he died Antiquity is silent Certain it is that for some considerable time he out-lived Pantaenus who died in the time of Caracalla and when he wrote his Stromata he tells us that he did it that he might lay up things in store against old Age a plain intimation that he was then pretty far from it I add no more but what Alexander of Hierusalem a Ap. Euseb l. 6. c. 14. p. 216. says in a Letter to Origen where having told him that their friendship which had commenced under their Predecessors should continue sacred and inviolable yea grow more firm and fervent he adds For we acknowledge for our Fathers those blessed Saints who are gone before us and to whom we shall go after a little time Pantaenus I mean the truly happy and my Master and the holy Clemens my Master and one that was greatly useful and helpful to me VI. TO commend this excellent man after the great things spoken of him by the Ancients were to hold a Candle to the Sun Let us hear the character which some of them give of him The holy and the blessed Clemens a man very virtuous and approved as we have seen Alexander Bishop of Jerusalem who knew him best testifying of him Indeed his zeal and piety modesty and humility could not but endear him unto all For his learning he was in b Epist ad Magn. Orat. p. 327. S. Hieroms judgment the most learned of all the Ancients A man admirably learned and skilful and that searched to the very bottom of all the learning of the Greeks with that exactness that perhaps few before him ever attained to says c Contr. Julian l. 7. p. 221. Tom. 6. vid. l. 6. p 205 S. Cyril of Alexandria An holy man says d Haeret. Fabul l. 1. c. 6. p. 197. Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and one that for his vast and diffusive learning incomparably surpassed all other men Nor was he less accurate in matters of Theology then humane learning an incomparable Master in the Christian Philosophy as Eusebius stiles him Witness his many Books crowded as e H. Eccl. l 6. c. 13. p. 215. Eusebius tells us with variety and plenty of useful knowledge derived as f De Script in Clem. ad Magn. Or. loc cit S. Hierom adds both from the holy Scriptures and secular learning wherein there is nothing unlearned nothing that it is not fetched out of the very center and bowels of Philosophy The titles of them those two Authors have preserved the far greatest part of the Books themselves having perished among which the most memorable was the Hypotyposes or Books of Institution so often cited by Eusebius which contained short and strict explications of many passages of holy Scriptures wherein a Cod. CIX col 285. Photius tells us there were many wild and impious opinions as That Matter was eternal and that Idaeas were introduced by certain Decrees that there is a transmigration of Souls and were many Worlds before Adam that the Son is among the number of created Beings and that the Word was not really made flesh but onely appeared so and many more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 monstrous blasphemies But withall insinuates that probably these things were inserted by another hand as b Apol. pro Orig. inter Oper. Hier. Tom. 4. p. 195. Rufinus expresly assures us that Heretics had corrupted Clemens his Writings Certainly had these Books been infected with these prophane and poysonous dogmata in Eusebius his time we can hardly think but that he would have given us at least some obscure intimations of it And considerable it is what Photius observes that these things are not countenanced by his other Books nay many of them plainly contradicted by them VII THE Books yet extant besides the little Tract entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lately published are chiefly three which seem to have been written in a very wise and excellent order the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Exhortation to the Gentiles the Paedagogus or Christian Instructor and the Stromata or Various Discourses in the first he very rationally refutes the follies and impieties of the Gentile Religion and strongly persuades men to embrace Christianity in the second he tutors and instructs new Converts and by the most admirable rules and pathetical insinuations prepares and forms them to an holy and truly Christian life in the third he administers strong meat to them that are of a more full age a clearer explication of the Christian Doctrine and a more particular confutation both of Gentile and Heretical opinions admitting the Disciple after his first purgation and initiation into a more immediate acquaintance with the sacred Mysteries of Religion His Stromata c Vid. Euseb l. 6. c. 13. p. 214. are nothing but Miscellaneous Discourses composed out of the holy Writings and the Books of the Gentiles explaining and as occasion is confuting the opinions of the Greeks and Barbarians the Sentiments of Philosophers the notions of Heretics inserting variety of Stories and Treasures out of all sorts of Learning which as himself tells us d Strom. l. 1. p. 278. l. 4. p. 476. he therefore stiled Stromata that is a variegated contexture of Discourses and which e Lib. 7. p. 766. he compares not to a curious Garden wherein the Trees and Plants are disposed according to the exactest rules of Method and Order but to a thick shady Mountain whereon trees of all sorts the Cypress and the Plantane the Laurel and the Ivy the Apple the Olive and the Figtree promiscuously grow together In the two former of his Books as f Loc. supr cit col 288. Photius observes his stile is florid but set off with a well proportioned gravity and a becoming variety of Learning In the latter he neither designed the ornaments of Eloquence nor would the nature of his design well admit it as he truly g Ubi supr p. 767. apologizes for himself his main care h Ib. l. 1. p. 293. was so to express things that he might be understood and further eloquence then this he neither studied nor desired If in these Books of his there be what i Ubi supr Photius affirms some few things here and there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not soundly or warily expressed yet not as he adds like those of the Hypotyposes but capable of a candid and benign interpretation not considerably prejudicial either to the doctrine and practice of Religion and such as are generally to be met with in the Writers of those early Ages And it is no wonder if the good and pious men of those times who were continually engaged in fierce disputes with Heathens on the one side and Jews and Heretics on the other did not always 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divide the truth aright in some nicer lines
several columns in this order in the first column was the Original Hebrew in its native characters in the next the Hebrew in Greek Letters in the third the translation of Aquila then that of Symmachus next the Septuagint in the sixth that of Theodotion and in the two last that of Jericho and the other of Nicopolis Indeed plain it is from what d Comment in Tit. c. 3. p. 256. T. 9. S. Hierom tells us that these two last were not compleat and intire Translations but contained only some parts of the Old Testament especially the Prophetical Books But whether from hence we may conclude the Hexapla and the Octapla to have been but one and the same Work onely receiving its different title according to those Parts that had these two last Versions annexed to them I will not say Besides these there was a Seventh Edition but this belonging onely to the Book of Psalms made no alteration in the title of the whole The frame and order of this excellent contrivance the Reader will better apprehend by this following Scheme formed according to a Specimen of the Hexapla extant in Cardinal Barberines very ancient Manuscript of the Minor Prophets upon these words Hos XI 1. When Israel was a child then I loved him and called my Son out of Egypt Octapla Hexapla Tetrapla Text. Hebr. lit Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut supra Heb. lit Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. lit Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hebr. lit Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodotion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Theodotion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Theodotion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Edit V. Hierich Desideratur   Edit VI. Nicopol Desideratur   And to make the Work more compleat and useful he distinguished the additions and deficiences by several marks a Vid. praeter script citat Orig. Comment in in Matth. Edit Haet gr l. p. 381. Resp ad Epist Afric p. 226 227. Edit Basil vid. Ruffin Invect II. in Hieron inter oper Hier. T. 4. p. 230. where any thing had been added by the LXX besides the faith of the Original Text he prefixed an Obelus before it where any thing was wanting which yet was in the Hebrew he in serted the words with an Asteric to distinguish them from the rest of the Septuagint Translation Where various Lections were confirmed by the greater number of Translations he added a note called Lemniscus where two of them onely concurred an Hypolemniscus By which means he did right to truth without doing wrong to any A work of infinite labour and admirable use and which was therefore peculiarly stiled by the Ancients Opus Ecclesiae the Work of the Church upon the account whereof S. Hierom a In Tit. loc supr cit calls him Immortale illud ingenium as indeed had there been nothing else this alone had been sufficient to have eternized his name and to have rendred him memorable to posterity and how happy had it been had it been preserved the loss whereof I can attribute to nothing more then the pains and charge the trouble and difficulty of transcribing it Though some part of it viz. the Septuagint was taken out and published more exact and correct from the faults which had crept into it by transcribing by Eusebius and Pamphilus afterwards It was a Work of time and not finished by Origen all at once begun by him at Caesarea and perfected at Tyre as Epiphanius plainly intimates XIX FROM Caesarea Origen upon what occasion I know not seems to have taken a second journey to Athens For during his stay there we find him finishing his Commentaries b Euseb ib. c. 32. p. 231. upon Ezechiel and beginning his Exposition upon the Canticles five Books whereof he there perfected making an end of the rest at his return to Caesarea The opportunity of this journy it 's conceived by some he took to go to Nicomedia to visit his friend Ambrosius who with his wife and children at that time resided there While he continued here which was not long he returned an answer to the Letter which he had lately received from Julius Africanus concerning the History of Susanna which Africanus by short but very forcible arguments maintained to be a fictitious and spurious relation Origen undertakes the case and justifies the Story to be sincere and genuine but by arguments which rather manifest the acuteness of his parts then the goodness of his cause and clearly shew how much men of the greatest learning and abilities are put to it when engaged to uphold a weak side and which has no truth of its own to support it self It happened about this time that Beryllus c Ibid. c. 33. Bishop of Bostra in Arabia fell into absurd and dangerous errours asserting that our Lord before his incarnation had no proper subsistence no personal Deity but onely a derivative divinity from his Father The Bishops of those parts met about it but could not reclaim the man whereupon Origen's assistance was requested who went thither and treated with him both in private conferences and in public Synods His greatest difficulty was to know what the man meant which when he had once found out he plied him so hard with cogent reasonings and demonstrations that he was forced to let go his hold recant his errours and return back into the way of truth Which done Origen took his leave and came back for Palestin And Beryllus d Hieron de Script in Beryll as became a true Convert in several Letters gave thanks to Origen for his kind pains in his conviction kissing the hand that brought him back XX. ORIGEN was now advanced e Eus Ibid. c. 36. p. 232. above the age of threescore and yet remitted nothing of his incredible industry either in preaching or writing At Ambrosius his intreaty he took to task Celsus his Book against the Christians This Celsus was an Epicurean Philosopher contemporary with Lucian the witty Atheist who dedicated his Pseudomantis to him as indeed there seems to have been a more then ordinary sympathy of humour and genius between these two persons Celsus was a man of Wit and Parts and had all the advantages which Learning Philosophy and Eloquence could add to him but a severe and incurable enemy to the Christian Religion against which he wrote a Book entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the true Discourse wherein he attempted Christianity with all the Arts of insinuation all the witty reflections virulent aspersions plausible reasonings wherewith a man of parts and malice was capable to assault it To this Origen returns a
accord exactly the Menaea and Menologies of the Greek Church that ascribe not to Decius but Numerianus whom Suidas his Translator corruptly stiles Marianus who reigned at least thirty years after A mistake without any pillar or ground of truth to support it there being at that time no Babylas Bishop of Antioch whom all agree to have suffered under the Decian Persecution And it is not improbable what Baronius a Ad Ann. 253. n. CXXVI vid. S. Metaphr in Martyr S. Isidor apud Sur. Feb. V. p. 48. conjectures but the mistake might at first arise from this that there was under Decius one Numerius one of the Generals of the Army a violent persecutor of the Christians whom 't is not to be doubted the first mistakers of the report confounded with Numerianus and applied to him what belonged to the Emperour under whom he served V. EVSEBIVS relates a like passage to this but attributes it to the Emperour Philip b H. Eccl. l. 6. c. 34. p. 232. Decius his Predecessor telling us that when on the Vigils of Easter he would have gone with the rest of the Christians into the Church to be present at their Prayers the Bishop of the place would by no means suffer him unless he would make public confession of his sins and pass through the Order of the Penitents for that he had been guilty of many hainous and enormous crimes which he readily submitted to But besides that this is laid as the main foundation of Philip's falsly supposed Christianity Eusebius justifies it by no better authority then Fame and meer Report And indeed stands alone in this matter For though some of the Ancients referred it to Numerian yet none but he entitled Philip to it S. Chrysostom in a large a Ubi supr p. 655. Encomiastic wherein he describes this Act of Babylas in all the colours wherein Wit and Eloquence could represent it particularly equalling it with the spirit and freedom of Elias and John the Baptist tells us that when the Emperour made this attempt he had newly washed his hands in innocent bloud having barbarously and against the faith of his most solemn Oath and the Laws of Nations put to death the little Son of a certain King whom his Father had given in hostage to secure a Peace made between them This probably was either the son of some petty Prince in those parts who entered into a League with him while he was at Antioch or some young Prince of Persia pawned as a pledge to ensure the Peace between those two Crowns and whom he had no sooner received but either to gratifie his cruelty or else pretending some fraud in the Articles he inhumanely butchered The Author of the b Olymp. CCLVII 4. Decii 1. Indict XIV p. 630. vid. ibid. p. 628. Alexandrin Chronicon tells us and vouches Leontius Bishop of Antioch for the relation that Philip in the Greek is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 probably for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the firname of that Emperour and not Junior the Younger as the Translator renders it and elsewhere corrects it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elder being Governour of a Province in the reign of Gordianus Gordian had committed the care of his young son to him whom after his Fathers death he slew and usurped the Empire that being thus guilty of murther though he was a Christian yet S. Babylas would not admit him or his Wife into the Church for which affront offered to so great persons and not meerly because he was a Christian himself Decius afterwards put S. Babylas to death A strange medley of true and false as indeed 't is the custom of that Author to confound times things and persons However most evident it is from Chrysostom that it was the same Emperour by whom this young Prince was murdered and S. Babylas put to death which could be no other then Decius who with hands thus reeking in the bloud of the innocent would have irreverently rushed into the holy place of the Christian Sanctuary where none but pure hands were lift up to Heaven VI. DECIVS though for the present he dissembled c Philost Suid. ubi supr his anger and went away yet inwardly resented the affront and being returned to the Palace sent for Babylas and having sharply expostulated with him for the boldness and insolency of the Fact commanded him to do Sacrifice to the gods assuring him that this was the onely expedient to expiate his crime divert his punishment and to purchase him honour and renown The Martyr answered to all his enquiries with a generous confidence despised his profers and defied his threats told him that as to the offence wherewith he charged him he was obliged as a Pastor readily to do whatever was conducive to the benefit of his Flock and for his command he was resolved never to apostatize from the service of the true God and sacrifice to Devils and those who falsly usurped the naâ—â— and honour of Deities The Emperour finding his resolutions firm and inflexible gave order that chains and fetters should be clapt upon him with which he was sent to prison where he endured d Chrysost loc cit p. 667 668. martyr Rom. ad Januar. XXIV many severe hardships and sufferings but yet rejoiced in his bonds and was more troubled at the misery that attended him that sent him thither then at the weight of his own chains or the sharpness of those torments that were heaped upon him So naturally does Christianity teach us to bless them that curse us to pray for them that despightfully use and persecute us and to overcome evil with good VII THERE is some little difference in the accounts of the Ancients concerning the manner of his Martyrdom a Lib. 6. c. 39. p 234. Eusebius and some others make him after a famous confession to die in Prison while b Loc. cit p. 669. Chrysostom whom I rather incline to believe in this matter as more capable to know the Traditions and examine the Records of that Church and Suidas affirm that being bound he was led forth out of Prison to undergo his Martyrdom the one plainly intimating the other positively expressing it that he was beheaded The fatal sentence being passed as he was led to execution he began his Song of triumph Return unto thy rest O my soul for the Lord hath dealt bountifully with me Together with him were led along three Youths Brothers whose names the Roman Martyrology * Loc. citat tells us were Vrbanus Prilidianus and Epolonius whom he had carefully instructed in the Faith and had trained up for so severe a trial The Emperour not doubting to prevail upon their tender years had taken them from their Tutor and treated them with all kinds of hardship and cruelty as methods most apt to make impression upon weak and timorous minds But perceiving them immovably determined not to sacrifice he commanded them also to be beheaded Being