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
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
Church of God which is at Philippi Mercy unto you and Peace from God Almighty and Jesus Christ our Saviour be multiplied I. I REJOICED with you greatly in our Lord Jesus Christ that ye entertained the patterns of true love and as became you conducted onwards those who were bound with chains which are the Ornaments of Saints and the Crowns of those that are the truly elect of God and of our Lord and and that the firm root of your Faith formerly published does yet remain and bring forth fruit in our Lord Jesus Christ who was pleased to offer up himself even unto death for our sins Act. 2.24 1 Pet. 1.8 whom God raised up having loosed the pains of death in whom though you see him not ye believe and believing ye rejoice with joy unspeakable and full of glory whereinto many desire to enter Eph. 2â—8 knowing that by Grace ye are saved not by Works but by the Will of God through Jesus Christ II. 1 Pet. 1.13 WHEREFORE girding up your loins serve God in fear and truth forsaking empty and vain talking and the error wherein so many are involved believing in him who raised up our Lord Jesus Christ from the dead 1 Pet. 1.21 and gave him glory and a throne at his right hand to whom all things both in Heaven and in Earth are put in subjection whom every thing that has breath worships who comes to judge the quick and the dead whose bloud God will require of them that believe not in him But he who raised him up from the dead will raise up us also if we do his will and walk in his commandments and love what he loved abstaining from all unrighteousness inordainate desire 1 Pet. 3.9 covetousness detraction false witness not rendring evil for evil or railing for railing or striking for striking or cursing for cursing but remembring what the Lord said Matth â— 1 Lâ—â—e 6.36 37. when he taught thus Judge not that ye be not judged forgive and ye shall be forgiven be merciful that ye may obtain mercy with what measure ye mete it shall be measured to you again and that blessed are the poor Matt. 5 3.1â— and they which are persecuted for righteousness sake for theirs is the kingdom of God III. THESE things Brethren I write to you concerning righteousness not of my own humour but because your selves did provoke me to it For neither I nor any other such as I am can attain to the wisdom of blessed and glorious S. Paul who being among you and conversing personally with those who were then alive firmly and accurately taught the word of truth and when absent wrote Epistles to you by which if you look into them ye may be built in the Faith delivered unto you which is the Mother of us all being followed by Hope and led on by Love both towards God and Christ and to our neighbour For whoever is inwardly replenished with these things has fulfilled the law of righteousness and he that is furnished with love stands at a distance from all sin 1 Tim. 6.7 But the love of Money is the beginning of all evil Knowing therefore that we brought nothing into the World and that we shall carry nothing out let us arm our selves with the armour of righteousness and in the first place be instructed our selves to walk in the commands of the Lord and next teach your Wives to live in the Faith delivered to them in love and chastity that they embrace their own husbands with all integrity and others also with all temperance and continency and that they educate and discipline their children in the fear of God The Widows that they be sober and modest concerning the Faith of the Lord that they incessantly intercede for all and keep themselves from all slandring detraction false witness covetousness and every evil work as knowing that they are the Altars of God and that he accurately surveys the sacrifice and that nothing can be concealed from him neither of our reasonings nor thoughts nor the secrets of the heart Accordingly knowing that God is not mocked we ought to walk worthy of his command and of his glory IV. LIKEWISE let the Deacons be unblamable before his righteous presence as the Ministers of God in Christ and not of men not accusers not double-tongued not covetous but temperate in all things compassionate diligent walking according to the truth of the Lord who became the Deacon or servant of all of whom if we be careful to please him in this World we shall receive the reward of the other life according as he has promised to raise us from the dead and if we walk worthy of him we believe that we shall also reign with him Let the Young men also be unblamable in all things studying in the first place to be chaste and to restrain themselves from all that is evil For it is a good thing to get above the lusts of the World seeing every Lust wars against the Spirit and that neither Fornicators 1 Cor. 6.9 10. nor effeminate nor abusers of themselves with mankind shall inherit the Kingdom of God nor whoever commits base things V. WHEREFORE it 's necessary that ye abstain from all these things being subject to the Presbyters and Deacons as to God and Christ that the Virgins also walk with a chast and undefiled conscience Let the Presbyters be tender and merciful compassionate towards all reducing those that are in errour visiting all that are weak not negligent of the Widow and the Orphan and him that is poor but ever providing what is honest in the sight of God and men abstaining from all wrath respect of persons and unrighteous judgment being far from covetousness not hastily believing a report against any man not rigid in judgment knowing that we are all faulty and obnoxious to punishment If therefore we stand in need to pray the Lord that he would forgive us we our selves ought also to forgive For we are before the eyes of him who is Lord and God Rom. 14.9 10. and all must stand before the judgment seat of Christ and every one give an account of himself Wherefore let us serve him with all fear and reverence as he himself has commanded us and as the Apostles have preached and taught us and the Prophets who foreshewed the coming of our Lord. Be zealous of that which is good abstaining from offences and false brethren and those who bear the name of the Lord in hypocrisie 1 Joh 4.3 2 Epist v. 7. who seduce and deceive vain men For every one that confesseth not that Jesus Christ is come in the flesh is Antichrist and he who doth not acknowledge the martyrdom of the Cross is of the Devil and whoever shall pervert the Oracles of the Lord to his private lusts and shall say that there is neither resurrection nor judgment to come that man is the first-born of Satan Leaving therefore the vanity of many
if he but govern himself according to it For the clearer understanding whereof it may not be amiss briefly to enquire in what sense the Primitive Fathers and especially our Justin use this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And their notion was plainly this that Christ was the eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Word of the Father the sum and center of all reason and wisdom as the Sun is the Fountain of Light and that from him there was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or reason naturally derived into every man as a beam and emanation of Light from that Sun to which purpose they usually bring that of S. John In the beginning was the Word and the Word was with God and the Word was God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Orig. Com. in Joan. p. 25. vid. etiam p. 40. that was the true light that lighteth every man that cometh into the World God says Justin a Dial. cum Tryph. p. 234. p. 285. D. first and before the production of any Creatures begot of himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a certain rational power sometimes stiled in Scripture the glory of God the Son Wisdom an Angel God Lord and Word by all which names he is described both according to the Oeconomy of his Fathers Will and according to his voluntary generation of him And elsewhere b Apol. I. p. 51. We love and worship the Word of the unbegotten and ineffable God which Word for our sakes became Man that by partaking of our sufferings he might work out our cure Hence Christ is called c Ibid. p. 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the universal Word and with respect to him reason is stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seminal Word that is sown in our natures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Ibid. p. 51. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the internal semination of the implanted Word which he there distinguishes from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the primary and original seed it self from which according to the measure of grace given by it all participation and imitation does proceed This is that which he means by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seeds of truth which he e Apol. l. 2. p. 82. tells us seem to be in all men in the World they are a derivation from Christ who is the root a kind of participation of a divine nature from him Clemens of Alexandria thus deduces the pedigree The image of God says f Admonit ad Gent. p. 62. he is his Word for the divine Word is the genuine off-spring of the mind the Archetypal light of light and the image of the Word is Man The true mind that is in man said therefore to be made after the image and likeness of God as to the frame of the heart is conformed to the divine Word and by that means partakes of the Word or Reason XXI ORIGEN Clemens his Scholar treads exactly in his Masters steps He tells us that as God the Father is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fountain of Deity to the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tom. 1. Comment in Joan. p. 47. Edit Huet Tom. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. p. 46. so God the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word or the supreme and eternal Reason is the Fountain and Original that communicates reason to all rational Beings who as such are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the image of the image that is some kind of shadow of the Word who is the brightness of his Fathers glory and the express image of his person And he further adds that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an article is meant of Christ but without it of that Word or Reason that is derived from him The case then in short is this every man naturally is endued with principles of Reason and lively notices of good and evil as a light kindled from him who is the Word and Wisdom of the Father and may so far be said to partake of Christ the primitive and original Word and that more or less according to their improvement of them so that whatever wise and excellent things either Philosophers or Poets have spoken says Justin the Martyr a Apâ—â—oâ— I. p. 46. 〈◊〉 48. C. it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from that seed of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word or Reason that implanted in all mankind thus he says that Socrates b Ibid. p. 48. exhorted the Greeks to the knowledge of the Vnknown God by the inquisition of the Word To conclude this he no where affirms that Gentiles might be saved without the entertainment of Christianity nor that their knowledge was of it self sufficient to that end no man more strongly proves Reason and Natural Philosophy to be of themselves insufficient to salvation but that so far as they improved their Reason and internal Word to the great and excellent purposes of Religion so far they were Christians and akin to the eternal and original Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Apol. II. p. 56. and that whatever was rightly dictated or reformed by this inward Word either by Socrates among the Greeks or by others among the Barbarians was in effect done by Christ himself the Word made Flesh XXII ANOTHER opinion with which he was charged is Chiliasm or the reign of a thousand years This indeed he expresly asserts c Dialog câ—m Tryph. p. 306 307. vid p. 369. that after the Resurrection of the dead is over Jerusalem should be rebuilt beautified and enlarged where our Saviour with all the holy Patriarchs and Prophets the Saints and Martyrs should visibly reign a thousand years He confesses indeed that there are many sincere and devout Christians that would not subscribe to this opinion but withall affirms that there were abundance of the same mind with him As indeed there were d Apâ—d Iren. l. 5. c. 33. p. 498. vid. Euseb l. 3. c. ult p. 112. Papias Bishop of Hierapolis e Loc. cit ap Euseb ubi 〈◊〉 Irenaeus Bishop of Lions f Ap. Euseb l. 7. c. 24. p. 270. Nepos g Ap. Hiâ—â—◠〈◊〉 in Eâ—â—ch c. 36. Tom. 5. p. 507. Apollinaris h 〈…〉 l. 3. c. 23 p. 411. de Resur Carn c. 25 p. 542. Tertullian i Apud Hieron loc supr cit Victorinus k 〈…〉 7. c. 24. p. 722. c. 26. p. 727. seq Lactantius l 〈…〉 vid. etiam de script Eccles in Papia Severus Gallus and many more The first that started this notion among the Orthodox Christians of those early Times seems to have been the fore-mentioned Papias who as m Lib. 3. c. 39. p. 112. Eusebius tells us pretended it to be an Apostolical Tradition misunderstanding the Apostles discourses and too lightly running away with what they meant in a mystical and hidden sense For he was though a good man yet of no great depth of understanding and so easily mistaken and yet as he
full and solid answer in eight Books wherein as he had the better cause so he managed it with that strength of Reason clearness of Argument and convictive evidence of truth that were there nothing else to testifie the abilities of this great man this Book alone were enough to do it It was written probably about the beginning of the reign of Philip the Emperour with whom Origen seems to have had some acquaintance who a Id. ibid. p. 233 wrote one Letter to him and another to the Empress From whence and some other little probabilities Eusebius first and after him the generality of Ecclesiastic Writers have made that Emperour to have been a Christian and the first of the Imperial line that was so The vanity of which mistake and the original from whence it sprung we have shewed elsewhere Nor is the matter mended by those who say that Philip was privately baptized by Fabian Bishop of Rome and so his Christian Profession was known onely to the Christians but concealed from the Gentiles which being but a conjecture and a gratis dictum without any authority to confirm it may with the same ease and as much justice be rejected as it is obtruded and imposed upon us Nor has the late learned publisher b Rod. Wetsteinius Praefat. in Orig. Dial. contr Marc. c. Ã se Edit Basil 1674. 4 of some Tracts of Origen who in order to the securing the Dialogue against the Marcionites to belong to Origen has newly enforced this argument said any thing that may persuade a wise man to believe a Story so improbable in all its circumstances and which must have made a louder noise in the World and have had more and better witnesses to attest it then an obscure and uncertain report the onely authority which Eusebius who gave the first hint of it pretends in this matter XXI THE good success which Origen lately had in Arabia in the cause of Beryllus made him famous in all those parts and his help was now again c Ibid. c. 37. desired upon a like occasion For a sort of Hereties were start up who affirmed that at death both body and soul did expire together and were resolved into the same state of corruption and that at the resurrection they should revive and rise together to eternal life For this purpose a general Synod of those parts was called and Origen desired to be present at it who managed the cause with such weighty Arguments such unanswerable and clear convictions that the adverse party threw down their weapons and relinquished the sentiments which they maintained before Another heretical crew appeared at this time in the East the impious and abominable Sect of the Helcesaitae against whom also Origen seems to have been engaged concerning whom himself d Homil. in Psal 82. ap Euseb ibid. c. 38. p. 233. gives us this account They rejected a great part both of the Old and New Canon making use onely of some few parts of Scripture and such without question as they could make look most favourably upon their cause S. Paul they wholly rejected and held that it was lawful and indifferent to deny the faith and that he was the wise man that in his words would renounce Christianity in a time of danger and Persecution but maintain the truth in his heart They carried a Book about with them which they affirmed to have been immediately dropt down from Heaven which whoever received and gave credit to should receive remission of sins though different from that pardon which our Lord Jesus bestowed upon his followers But how far Origen was concerned against this absurd and sensless generation is to me unknown The best on 't is this Sect like a blazing Comet though its influence was malignant and pestilential suddenly arose and as suddenly disappeared XXII PHILIP the Emperour being slain by the Souldiers Decius made a shift by the help of the Army to step into the Throne a mortal enemy to the a Ibid. â— 3â— p. 234. Church in whose short reign more Martyrs especially men of note and eminency came to the Stake then in those who governed that Empire ten times his reign In Palaestin Alexander the aged and venerable Bishop of Jerusalem was thrown into prison where after long and hard usage and an illustrious confession of the Christian Faith before the public Tribunal he died This Alexander whom we have often mentioned had been first Bishop in Cappadocia b Ibid. c. 11. p. 212. where out of a religious curiosity he had resolved upon a pilgrimage to Jerusalem to visit the holy and venerable Antiquities of that place whereto he was particularly excited by a divine revelation intimating to him that it was the will of God that he should be assistant to the Bishop of that place It happened at this time that Narcissus Bishop of Jerusalem being some years since returned to his See which he had deserted many years before was become incapable through his great age and infirmity being CXVI years old duly to manage his charge Alexander approaching near Jerusalem they were warned by a Vision and a Voice from Heaven to go out of the City and there receive him whom Heaven had designed to be their Bishop They did so and finding Alexander entertained and introduced him with all possible kindness and respect where by the importunity of the People and the consent of all the neighbour-Bishops he was constrained to become Colleague with Narcissus in the government of that Church This I suppose is the first express instance that we meet with in Church-antiquity of two Bishops sitting at once and that by consent in one See But the case was warranted by an extraordinary authority besides that Narcissus seems rather to have resigned and quitted the place retaining nothing but the title nor intermedling any further then by joining in prayers and devotions for the good of the Church surviving not above three or four years at most Alexander succeeding in the sole Presidency governed his Church with singular prudence and fidelity and among other memorable acts erected a Library at Jerusalem c Ibid. c. 20. p. 222. which he especially stored with Ecclesiastical Epistles and Records from whence Eusebius confesses he furnished himself with many considerable Memoirs and materials for the composing of his History He sate Bishop XXXIX years and after several arraignments and various imprisonments and sufferings died now in prison at Caesarea to the unconceivable loss and resentment of the whole Church and especially of Origen who had been ordained by him and whom he had ever found a fast Friend and Patron Nor did Origen himself who was at this time at Tyre escape without his share Eusebius does but briefly intimate his sufferings having given a larger account of them in another Book long since lost he tells d Ubi supr p. 234. us that the Devil mustered up all his Forces against him and assaulted him with all