whereof Possidius who wrote S. Augustins Life was Bishop was by the same means cured of the Stone which he had a long time been afflicted with and afterwards recovered of another distemper when he had been given over for dead Martialis an ancient Gentleman in that place of great note and rank but a Pagan and highly prejudiced against the Christian Faith had been often in vain sollicited by his Daughter and her Husband both Christians to turn Christian especially in his sickness but still resented the motion with indignation His Son-in-law went to the place dedicated to S. Stephens Martyrdom and there with prayers and tears passionately begged of God his Conversion Departing he took some Flowers thence with him which at night he put under his Fathers head who slept well and in the morning called for the Bishop in whose absence for he was at that time with S. Augustin at Hippo the Presbyters were sent for at whose coming he acknowledged himself a Christian and to the joy and and admiration of all was immediately baptized As long as he lived he often had these words in his mouth and they were the last words that he spake for he died not long after O Christ receive my spirit though utterly ignorant that it was the Protomartyrs dying speech XXIX MANY passages of like nature he relates done at his own See at Hippo and this among the rest Ten children of eminency at Caesarea in Cappadocia all the children of one man had for some notorious misdemeanour after their Fathers death been cursed by their Mother whereupon they were all seized with a continual trembling and shaking in all parts of their body Two of these Paulus and Palladia came over into Afric and dwelt at Hippo notoriously known to the whole City They arrived fifteen days before Easter where they frequented the Church especially the place dedicated to the Martyrdom of S. Stephen every day praying that God would forgive them and restore them to their health Upon Easter-day the Young man praying as he was wont at the accustomed place suddenly dropt down and lay like one asleep but without any trembling and awaking found himself perfectly restored to health who was thereupon with the joyful acclamations of the People brought to S. Augustin who kindly received him and after the public devotions were over treated him at Dinner where he had the whole account of the misery that befel him The day after when the narrative of his Cure was to be recited to the People his sister also was healed in the same manner and at the same place the particular circumstances of both which S. Augustin relates more at large XXX WHAT the judicious and unprejudiced Reader will think of these and more the like instances there reported by this good Father I know not or whether he will not think it reasonable to believe that God might suffer these strange and miraculous cures to be wrought in a place where multitudes yet persisted in their Gentilism and infidelity Vid. Aug. loc cit initio cap. and who made this one great objection against the Christian Faith that whatever miracles might be heretofore pretended for the confirmation of Christian Religion yet that now they were ceased when yet they were still necessary to induce the World to the belief of Christianity Certain it is that nothing was done herein but what did very well consist with the wisdom and the goodness of God who as he is never wont to be prodigal in multiplying the effects of his omnipotent power beyond a just necessity so is never wanting to afford all necessary evidences and methods of conviction That therefore the unbelieving World who made this the great refuge of their infidelity might see that his arm was not grown effoete and weak that he had not left the Christian Religion wholly destitute of immediate and miraculous attestations he was pleased to exert these extraordinary powers that he might baffle their unbelief and silence their objections against the divinity of the Christian Faith And for this reason God never totally withdrew the power of working Miracles from the Church till the World was in a manner wholly subdued to the faith of Christ And then he left it to be conducted by more humane and regular ways and to preserve its Authority over the minds of men by those standing and innate characters of Divinity which he has impressed upon it 'T is true that the Church of Rome still pretends to this power which it endeavours to justifie by appealing to these and such like instances But in vain and to no purpose the pretended miracles of that Church being generally trifling and ludicrous far beneath that gravity and seriousness that should work upon a wise and considering mind the manner of their operation obscure and ambiguous their numbers excessive and immoderate the occasions of them light and frivolous and after all the things themselves for the most part false and the reports very often so monstrous and extravagant as would choke any sober and rational belief so that a man must himself become the greatest miracle that believes them I shall observe no more then that in all these cases related by S. Augustin we never find that they invocated or prayed to the Martyr nor begged to be healed by his merits or intercession but immediately directed their addresses to God himself THE LIFE OF S. PHILIP THE DEACON and EVANGELIST Mic. Burghers sulpsit Sect. 8.38 He comanded the Charet to stand still and they went downe both into the water both PHILLIP and the EVNVCH and he baptized him His Birth-place The confounding him with S. Philip the Apostle His election to the Office of a Deacon The dispersion of the Church at Jerusalem Philips preaching at Samaria Inveterate prejudices between the Samaritans and the Jews The great success of S. Philips Ministry The Impostures of Simon Magus and his embracing Christianity The Christians at Samaria confirmed by Peter and John Philip sent to Gaza His meeting with the Aethiopian Eunuch What Aethiopia here meant Candace who The Custom of retaining Eunuchs in the Courts of the Eastern Princes This Eunuch who His Office His Religion and great piety His Conversion and Baptism by S. Philip. The place where he was baptized The Eunuchs return and propagating Christianity in his own Country Philips journey to Caesarea and fixing his abode there His four daughters Virgin-Prophetesses His death I. Epist l. 1. Ep. 449. ad Annoch p. 95. S PHILLIP was born as Isidore the Peleusiot plainly intimates at Caesarea a famous Port-Town between Joppa and Ptolemais in the Province of Samaria but whether he had any other warraâ—◠〈◊〉 it then his own conjecture I know 〈…〉 being some circumstances however that 〈…〉 probable He has been by some both 〈◊〉 and of later times for want of a due regard to things and persons carelesly confounded with S. Philip the Aposile A mistake of very ancient date and which seems to have
of his suffering The place and manner of his burial His body first discovered when and how The story of its translation to Constantinople The miracles said to be done by his Reliques and at his Memoriae Several reported by S. Augustin What credit to be given to them Miracles how long and why continued in the Church The vain pretences of the Church of Rome Pag. 1. The Life of S. PHILIP the Deacon and Evangelist His Birth-place The confounding him with S. Philip the Apostle His election to the Office of a Deacon The dispersion of the Church at Jerusalem Philip's preaching at Samaria Inveterate prejudices between the Samaritans and the Jews The great success of S. Philip's Ministry The Impostures of Simon Magus and his embracing Christianity The Christians at Samaria confirmed by Peter and John Philip sent to Gaza His meeting with the Aethiopian Eunuch What Aethiopia here meant Candace who The Custom of retaining Eunuchs in the Courts of the Eastern Princes This Eunuch who His Office His Religion and great Piety His Conversion and Baptism by S. Philip. The place where he was baptized The Eunuchs return and propagating Christianity in his own Countrey Philip's journey to Caesarea and fixing his abode there His four daughters Virgin-Prophetesses His death Pag. 23. The Life of S. BARNABAS the Apostle His Sirname Joses The title of Barnabas whence added to him His Countrey and Parents His Education and Conversion to Christianity His generous Charity S. Pauls address to him after his Conversion His Commission to confirm the Church of Antioch His taking S. Paul into his assistance Their being sent with contributions to the Church at Jerusalem Their peculiar separation for the Ministry of the Gentiles Imposition of hands the usual Rite of Ordination Their travels through several Countries Their success in Cyprus Barnabas at Lystra taken for Jupiter and why Their return to Antioch Their Embassy to Jerusalem about the controversie concerning the legal Rites Barnabas seduced by Peters dissimulation at Antioch The dissension between him and S. Paul Barnabas his journey to Cyprus His voyage to Rome and preaching the Christian Faith there His Martyrdom by the Jews in Cyprus His Burial His body when first discovered S. Matthews Hebrew Gospel found with it The great priviledges hereupon conferred upon the See of Salamis A description of his person and temper The Epistle anciently published under his name The design of it The practical part of it excellently managed under the two ways of Light and Darkness Pag. 33. The Life of S. TIMOTHY the Apostle and Evangelist S. Timothies Countrey and Kindred His religious education The great advantages of an early Piety Converted to Christianity by S. Paul and made choice of to be his companion Circumcised by S. Paul and why This no contradicting S. Pauls doctrine concerning Circumcision His Travels with S. Paul for the propagation of the Faith His return from Thessalonica and S. Pauls two Epistles to that Church S. Timothy consecrated Bishop of Ephesus The consent of Antiquity herein Ordination in those times usually done by Prophetic Designation and the reason of it Timothies age enquired into The importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let no man despise thy youth the words shewed to be used by the best Writers for a considerable age S. Pauls first and second Epistle to him and the importance of them The manners of the Ephesians noted Their Festival called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Timothies martyrdom The time of his death place of his burial and translation of his body His weak and infirm constitution His great abstinence and admirable zeal S. Pauls singular affection for him Different from Timotheus in S. Denys the Areopagite Another Timothy S. Pauls Disciple martyred under Antoninus Pag. 45. The Life of S. TITUS Bishop of Crete His Country enquired into The report of his noble extract His education and conversion to Christianity His acquaintance with and accompanying S. Paul to the Synod at Jerusalem S. Pauls refusing to circumcise him and why His attending S. Paul in his travels Their arrival in Crete Titus constituted by him Bishop of that Island The testimonies of the Ancients to that purpose The intimations of it in S. Pauls Epistle to him S. Pauls censure of the People of Crete justified by the account which Gentile Writers give of their evil manners A short view of the Epistle it self The directions concerning Ecclesiastic persons His charge to exhort and convince Gain-sayers Crete abounding with Heretical Teachers Jewish Fables and Genealogies what and whence derived The Aeones and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the ancient Gnostics borrowed from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Heathen Poets This shewn by particular instances Titus commanded to attend S. Paul at Nicopolis His coming to him into Macedonia His following S. Paul to Rome and departure into Dalmatia The Story of Pliny the Younger's being converted by him in Crete censured His age and death The Church erected to his memory Pag. 55. The Life of S. DIONYSIUS the Areopagite Dionysius born at Athens The quality of his Parents His domestic Studies His foreign Travels Egypt frequented as the staple place of all recondite Learning His residence at Heliopolis The strange and miraculous Eclipse at our Saviours Passion Dionysius his remarques upon it His return to Athens and being made one of the Judges of the Areopagus The nature of this Court the number and quality of its Judges S. Paul arraigned before it his Discourse and its success Dionysius his conversion His further instruction by Hierotheus Hierotheus who Dionysius constituted Bishop of Athens A brief account of his Story according to those that confound him with Dionysius Bishop of Paris These shewn to be distinct The original and procedure of the Mistake enquired into A probable account given of it Dionysius his Martyrdom at Athens and the time of it A fabulous miracle reported of his Scull The description of his person and the hyperbolical commendations which the Greeks give of him The Books ascribed to him These none of his Apollinaris probably shewed to be the Author of them Several passages of the Ancients noted to that purpose Books why oft published under other mens names These Books the Fountain of Enthusiasm and mystical Theology A passage in them instanced in to that purpose Pag. 65. The Life of S. CLEMENS Bishop of Rome His Birth-place His Parents Kindred Education and Conversion to Christianity noted out of the Books extant under his name His relation to the Imperial Family shewed to be a mistake His being made Bishop of Rome The great confusion about the first Bishops of that See A probable account endeavoured concerning the order of S. Clemens his succession and the reconciling it with the times of the other Bishops What account given of him in the ancient Epistle to S. James Clemens his appointing Notaries to write the Acts of the Martyrs and dispatching Messengers to propagate the
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
in awe of the words which thou hearest Thou shalt not remember evil against thy brother Thou shalt not be of a double and instable mind doubting whether thus or thus Thou shalt not take the name of the Lord in vain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt love thy neighbor above thy life Thou shalt not destroy a child by abortion nor make it away when it is born Thou shalt not with-hold thy hand from thy son or from thy daughter but from their youth shalt teach them the fear of the Lord. Be not desirous of thy neighbours goods nor covet much Neither shalt thou heartily join with the proud but shalt be numbred with the just and the humble Entertain trials and temptations when they happen to thee as instruments of good Thou shalt not be double minded nor of a deceitful tongue for a double tongue is the snare of death Thou shalt be subject to the Lord and to Masters as Gods representatives in reverence and fear Thou shalt not command thy Maid or Man-servant with bitterness and severity those especially that hope in God lest thou thy self prove one that fearest not him who is over both For he came not to call men according to outward appearance but those whom his Spirit did prepare Thou shalt communicate to thy neighbour in all things and shalt not call what thou hast thine own For if ye mutually partake in incorruptible things how much more in things that are corruptible Be not rash with thy tongue for the mouth is the snare of death Keep thy soul as chast as thou canst stretch not forth thy hands to take and shut them when thou shouldst give Love all those that speak to thee the word of the Lord as the apple of thine eye Remember the day of judgment night and day Seâ—k out daily the faces of holy men and searching by the Word go forth to exhort and by it study to save a soul And with thy hands shalt thou labour for the redemption of thy sins Delay not to give nor begrutch when thou art charitable Give to every one that asks thee and thou shalt know who is the good recompenser of the reward Thou shalt keep the things which thou hast received neither adding to them nor taking from them Thou shalt ever hate a wicked person Judge righteously Make no Schism Make peace between those that are at difference reconciling them to each other Confess thy sins and come not to prayer with an evil conscience This is the way of Light XVI BUT now the way of darkness is crooked and full of curses For it is the way of eternal death attended with punishment wherein are things destructive to their souls idolatry audaciousness heighth of domination hypocrisie double-heartedness adultery murder rapine pride transgression deceit malice arrogance witchcraft magic covetousness want of the fear of God Persecuters of good men haters of the truth men who love but do not know the wages of righteousness Persons that adhere not to what is good nor who by righteous judgment regard the case of the Widow and the Orphan watchful not for the fear of God but for what is evil great strangers to meekness and patience Lovers of vanity greedy of revenge who compassionate not the poor nor endeavour to relieve the oppressed prone to detraction not knowing their Maker murderers of children defacers of Gods workmanship such as turn away themselves from the needy add affliction to the afflicted plead for the rich and unjustly judge the poor sinners altogether And having thus described these two different ways he concludes his discourse with a hearty and passionate exhortation that since the time of rewards and punishments was drawing on they would mind these things as those that were taught of God searching after what God required of them and setting themselves to the practice of it that they might be saved at the day of judgment I have no more to remark concerning this excellent person then to add the character given of him by a pen that could not err he was a good man full of faith Act. 11.24 and of the Holy Ghost The End of S. BARNABAS'S Life THE LIFE OF S. TIMOTHY THE APOSTLE and EVANGELIST S. TIMOTHEUS Michael Burghers sulpsit S. Timothies Countrey and Kindred His religious education The great advantages of an early piety Converted to Christianity by S. Paul and made choice of to be his companion Circumcised by S. Paul and why This no contradicting S. Pauls doctrine concerning Circumcision His travels with S. Paul for the propagation of the Faith His return from Thessalonica and S. Pauls two Epistles to that Church S. Timothy consecrated Bishop of Ephesus The consent of antiquity herein Ordination in those times usually done by prophetic designation and the reason of it Timothies age enquired into The importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let no man despise thy youth the words shewed to be used by the best Writers for a considerable Age. S. Pauls first and second Epistle to him and the importance of them The manners of the Ephesians noted Their festival called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Timothies martyrdom The time of his death place of his burial and translation of his body His weak and infirm constitution His great abstinence and admirable zeal S. Pauls singular affection for him Different from Timotheus in S. Denys the Areopagite Another Timothy S. Pauls Disciple martyred under Antoninus I. S TIMOTHY was as we may probably conceive a Lycaonian born at Lystra a noted City of that Province He was a person in whom the Jew the Gentile and the Christian met altogether His Father was by birth a Greek by Religion a Gentile or if a Proselyte at most but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Proselyte of the Gate who did not oblige themselves to circumcision and the rites of Moses but onely to the observance of the seven precepts of the sons of Noah his Mother Eunice daughter to the devout and pious Lois 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Homil 1. in 2 Tim. p. 1627. was a Jewess who yet scrupled not to marry with this Greek An argument that the partition wall now tottered and was ready to fall when Jew and Gentile began thus to match together His Mother and Grandmother were Women very eminently vertuous and holy and seem to have been amongst the first that were converted to the Christian Faith Nor was it the least instance of their piety the care they took of his education instructing him in the knowledge of divine things and seasoning his tender years with vertuous and sober principles 2 Tim. 3.15 so that from a child he was acquainted with the holy Scriptures whereby he was admirably prepared for the reception of Christianity and furnished for the conduct of a strict pious life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de liber educ pag. 4. And indeed Religion never thrives more kindly then when 't is planted
informs us His Fathers name was Faustinus but who he was and what his Profession and course of life is not recorded Indeed in the Book of the Recognitions and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned by the Ancients and lately published we have more particular accounts concerning him Books which however falsly attributed to S. Clemens and liable in some cases to just exception yet being of great antiquity in the Church written not long after the Apostolic Age as we shall shew hereafter we shall thence derive some few notices to our purpose though we cannot absolutely engage for the certainty of them There we find S. Clemens brought in giving this account of himself II. HE b Recogn l. 7 n. 8. p. 476. Clem. Homil. 12. n. 8. p. 678. Epitom â— 76. p. 781. Edit Paris was descended of a noble race sprung from the family of the Caesars his Father Faustinianus or Faustus being near a kin to the Emperour I suppose Tiberius and educated together with him and by his procurement matched with Mattidia a woman of a prime Family in Rome He was the youngest of three sons his two elder Brothers being Faustinus and Faustus who after changed their names for Nicetas and Aquila His Mother a Woman it seems of exquisit beauty was by her husbands own brother strongly sollicited to unchast embraces To avoid whose troublesome importunities and yet loth to reveal it to her husband lest it should break out to the disturbance and dishonour of their Family she found out this expedient she pretended to her husband that she was warned in a dream together with her two eldest sons to depart for some time from Rome He accordingly sent them to reside at Athens for the greater conveniency of their education But hearing nothing of them though he sent Messengers on purpose every year he resolved at last to go himself in pursuit of them which he did leaving his youngest son then twelve years of age at home under the care of Tutors and Guardians a Recogn l. 2. â— 1. p. 399. â—â— Hom. 1. p. 540. Epist p. â—49 S. Clemens grew up in all manly Studies and vertuous actions till falling under some great dissatisfactions of mind concerning the immortality of the soul and the state of the other life he applied himself to search more narrowly into the nature and the truth of things After having baffled all his own notions he betook himself to the Schools of the Philosophers where he met with nothing but fierce contentions endless disputes sophistical and uncertain arts of reasoning thence he resolved to consult the Egyptian Hierophantae and to see if he could meet with any who by arts of Magic was able to fetch back one of those who were departed to the invisible World the very sight of whom might satisfie his curious enquiries about this matter While he was under this suspense he heard of the Son of God his appearing in the world and the excellent doctrins he had published in Judaea wherein he was further instructed by the ministry of S. Barnabas who came to Rome Him he followed first to Alexandria and thence after a little time to Judaea Arriving at Caesarea he met with S. Peter by whom he was instructed and baptized whose Companion and Disciple he continued for a great part of his life III. THIS is the sum of what I thought good to borrow from those ancient Writings As for his relations what various misadventures his Father and Mother and his two Brothers severally met with by what strange accidents they all afterwards met together were converted and baptized into the Christian Faith I omit partly as less proper to my purpose partly because it looks more like a dramatic Scene of Fansie then a true and real History As to that part of the account of his being related to the Imperial Family though it be more then once and again confidently asserted by b H. Feeâ— l. 2. c. 35. p. 191. l. 3. c. 2. 18. p. 247. Nicephorus who transcribes a good part of the Story and by c Euther Lugd. ad Valerian de contempt Mund. Anonym de vit Petr. Paul ap P. Jun. not in Clem. Ep. ad Corinth others before him yet I cannot but behold it as an evident mistake arising from no other Fountain then the Story of Flavius Clemens the Consul who was Cousin-german to the Emperour Domitian and his Wife Flavia Domitilla near akin also to the Emperour concerning whose conversion to and martyrdom for the Faith of Christ we have d Primit Christ p. 1. ch 3. elsewhere given an account from the Writers of those Times Probable it is that S. Clemens for the main attend S. Peters motions and came with him to Rome where he had at last the Government of that Church committed to him e Synops de vit App. in Bibl. PP Tom 3. p. 150. col 1. Dorotheus tells us that he was the first of the Gentiles that embraced the Christian Faith and that he was first made Bishop of Sardica a City in Thrace afterwards called Triaditza and then of Rome But herein I think he stands alone I am sure has none of the Ancients to join with him unless he understands it of another Clemens whom the f Chron. Alex. p. 508. Chronicon Alexandrinum also makes one of the LXX Disciples but withall seems to confound with ours That he was Bishop of Rome there is an unanimous and unquestionable agreement of all ancient Writers though they strangely vary about the place and order of his coming to it The Writers of the Roman Church how great words soever they speak of the constant and uninterrupted succession of S. Peters Chair are yet involved in an inextricable labyrinth about the succession of the four first Bishops of that See scarce two of them of any note bringing in the same account I shall not attempt to accommodate the difference between the several Schemes that are given in but onely propose what I conceive most likely and probable IV. EVIDENT it is both from a Adv. Heres l. 3. c. 3. p. 232. Irenaeus and b Epiph. Haeres XXVII p. 51. vid. Ham. Dissert V. c. 1. p. 256. Epiphanius as also before them from c Cal. adv Procâ—l Caius an ancient Writer and from d Dionys Epist ad Rom. apud Euseb l. 2. c. 25. p. 68. Dionysius Bishop of Corinth that Peter and Paul jointly laid the Foundations of the Church of Rome and are therefore equally stiled Bishops of it the one as Apostle of the Gentiles as we may probably suppose taking care of the Gentile Christians while the other as the Apostle of the Circumcision applied himself to the Jewish Converts at Rome For we cannot imagine that there being such chronical and inveterate prejudices between Jews and Gentiles especially in matters of Religion they should be suddainly laid aside and both enter-common in one public Society We know that in the Church
the Christian Faith Some not improbably conceive that the severe judgments which hapned not long after might have a peculiar influence to dispose the Emperours mind to more tenderness and pity for the remainder of his life For during his abode at Antioch there were dreadful and unusual d Dio. Cass Hist Rom. l. 68. Xiphil in vit Traj p. 249 250 251. Jo. Malel Chro. l. 10. ubi supr Earthquakes fatal to other places but which fell most heavy upon Antioch at that time filled more then ordinary with a vast Army and confluence of People from all parts of the World Among thousands that died and far greater numbers that were maimed and wounded Pedo the Consul lost his life and Trajan himself had he not escaped out at a window had undergone the same fate Accidents which I doubt not prepared his mind to a more serious consideration and regard of things Though these calamities happened not till some years after Ignatius his death XI WHETHER these judgments were immediate instances of the divine displeasure for the severity used against the Christians and particularly for their cruelty to Ignatius I will not say Certain it is that the Christian Church had a mighty loss in so useful and excellent a person For he was a good man one in whose brest the true spirit of Religion did eminently dwell a man of very moderate and mortified affections in which sense he doubtless intended that famous saving so much celebrated by the Ancients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Love is crucified that is for to that purpose he explains it in the very words that follow his appetites and desires were crucified to the World and all the lusts and pleasures of it We may with a Orat. supr laud. p. 499. S. Chrysostom consider him in a threefold capacity as an Apostle a Bishop and a Martyr As an Apostle in the larger acception of the word he being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the b Men. Graet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek Offices stile him the immediate successor of the Apostles in their See he was careful to diffuse and propagate the genuine Doctrine which he had received of the Apostles and took a kind of Oecumenical care of all the Churches even in his passage to Rome he surveyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as c H. Eccl. l. 3. c. 36. p. 106. Eusebius tells us the Diocesses or Churches that belonged to all the Cities whither he came confirming them by his Sermons and Exhortations and directing Epistles to several of the principal for their further order and establishment in the Faith As a Bishop he was a diligent faithful and industrious Pastor infinitely careful of his charge which though so exceedingly vast and numerous he prudently instructed governed and superintended and that in the midst of ticklish and troublesome times above forty years together He had a true and unchangeable love for his People and when ravished from them in order to his Martyrdom there was not any Church to whom he d Epist ad Eph. p. 9. ad Magnes p. 15. ad Trallian p. 20. ad Rom. p. 25. ad Philaâ—elph p. 31 ad Smyrn p. 37. wrote but he particularly begged their prayers to God for his Church at Antioch and of some of them desired that they would send 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a divine Embassador thither on purpose to comfort them and to congratulate their happy deliverance from the Persecution And because he knew that the prosperity of the Church and the good of Souls were no less undermined by Heresie from within then assaluted by Violence and Persecution from without he had a peculiar eye to that and took all occasions of warning the Church to beware of Hereticks and Seducers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he stiles e Epist ad Smyrn p 34. Easeb ubi supr them those beasts in the shape of men whose wild notions and brutish manners began even then to embase Religion and corrupt the simplicity of the Faith Indeed he duly filled up all the measures of a wise Governour and an excellent Guide of Souls and f Ubi supr p. 500. c. S. Chrysostom runs through the particular characters of the Bishop delineated by S. Paul and finds them all accomplished and made good in him with so generous a care says he g Ibid. p. 499. so exact a diligence did he preside over the flock of Christ even to the making good what our Lord describes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the utmost pitch and line of Episcopal fidelity to lay down his life for the sheep and this he did with all courage and fortitude which is the last consideration we shall remarque concerning him XII AS a Martyr he gave the highest testimony to his fidelity and to the truth of that Religion which he both preached and practised He gloried in his sufferings as his honour and his priviledge and looked upon his chains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he calls h Epist ad Eph. p. 6. them as his Jewels and his Ornaments he was raised above either the love or fear of the present state and could with as much ease and freedom says i Loâ— landat Chrysostom lay down his life as another man could put off his clothes The truth is his soul was strangely inflamed with a desire of Martyrdom he wished every step of his Journey to meet with the wild Beasts that were prepared for him and tells the k Epistaâ— Rom. 2.23 apud 〈…〉 Romans he desired nothing more then they might presently do his Work that he would invite and court them speedily to devour him and if he found them backward as they had been towards others he would provoke and force them And though the death he was to undergo was most savage and barbarous and dressed up in the most horrid and frightful shapes enough to startle the firmest resolution yet could they make no impression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the a Men. Graec ubi supr Greeks say of him upon his impregnable adamantine mind any more then the dashes of a Waye upon a Rock of Marble Let the fire said he * Epist ad Rom. p. 24. ap Eâ—seb ubi supr and the Cross the assaults of wild Beasts the breaking of bones cutting of limbs battering the whole body in pieces yea and all the torments which the Devil can invent come upon me so I may but attain to be with Jesus Christ professing he thought it much better to die for Christ then to live and reign the sole Monarch of the World Expressions certainly of a mighty Zeal and a divine Passion wound up to its highest note And yet after all this excellent person was humble to the lowest step of abasure he oft b Epist ad Eph. p. 9. ad Rom. p. 25. Epist ad Trall p. 17. professes that he looked upon himself as an Abortive and the very least of the
for a due flight for Heaven without a mighty portion of grace to assist it The mysteries of Christianity as c Lib. 4. p. 181. vid. etiam ib. p. 227. Origen discourses against Celsus cannot be duly contemplated without a better afflatus and a more divine power for as no man knows the things of a man save the spirit of a man that is in him so no man knows the things of God but the Spirit of God it being all to no purpose as he elsewhere observes unless God by his grace does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enlighten the understanding Haec erit vis divinae gratiae potentior utique natura habens in nobis subjacentem sibi liberam arbitrii potestatem quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur Tertul. de Anim. c. 21. p. 279. I add no more but that of Tertullian who asserts that there is a power of divine grace stronger then nature which has in subjection the power of our Free Will So evident it is that when the Fathers talk highest of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the powers of nature they never intended to exclude and banish the grace of God Some other disputable or disallowed opinions may be probably met with in this good mans Writings but which are mostly nice and philosophical And indeed having been brought up under so many several Institutions of Philosophy and coming as most of the first Fathers did fresh out of the Schools of Plato 't is the less to be wondred at if the notions which he had there imbibed stuck to him and he endeavoured as much as might be to reconcile the Platonic principles with the dictates of Christianity His Writings Genuine Paraenesis ad Graecos Elenchus seu Oratio ad Graecos Apologia pro Christianis prima Apologia pro Christianis secunda Liber de Monarchia Dei forsan in fine mutilus Dialogus cum Tryphone Judaeo Epistola ad Diognetum Not extant Liber de Anima Liber Psaltes dictus Contra omnes Haereses Contra Marcionem Commentarius in Hexameron cujus meminit Anastasius Sinaita De Resurrectione Carnis teste Damasceno Doubtful Aristotelicorum quorundam Dogmatum eversio Epistola ad Zenam Serenum Supposititious Quaestiones Respons ad Graecos Quaestiones Graecanicae de incorporeo c. ad easdem Christianae Responsiones Quaestionum CXLVI Responsio ad Orthodoxos Vid. an hic liber sit idem sed interpolatus de quo Photius hoc titulo Dubitationum adversus Religionem summariae solutiones Expositio Fidei de S. Trinitate The End of S. JUSTIN Martyrs Life THE LIFE OF S. IRENAEUS BISHOP of LYONS Michael Burghers delineavit et sculpsit S. IRENAEUS 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 opposition 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 I S IRENAEVS may justly challenge to go next the Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a De Spirit S. c. 29. p. 358. Tom. 2. S. Basil stiles him one near to the Apostles which b Epist ad Theodoâ— p. 196. T. 1. S. Hierom expresses by being a man of the Apostolic times His Originals are so obscure that some dispute has been to what part of the World he belonged whether East or West though that he was a Greek there can be no just cause to doubt The Ancients having not particularly fixed the place of his Nativity he is generally supposed to have been born at Smyrna or thereabouts In his youth he wanted not an ingenuous education in the Studies of Philosophy and Humane Learning whereby he was prepared to be afterwards an useful Instrument in the Church His first institution in the Doctrine of Christianity was laid under some of the most eminent persons that then were in the Christian Church S. Hierom c Lic citat makes him Scholar to Papias Bishop of Hierapolis who had himself conversed with the Apostles and their Followers This Papias as d Adv. Haeres l. 5. c. 33. p. 498. ap Euseb l. 3. c. 39. p. 110. Irenaeus and others inform us was one of S. Johns Disciples by whom though Eusebius understands not the Apostle but one sirnamed the Elder which he seems to collect from a passage of e Euseb loc cit Papias himself yet evident it is that though Papias in that place affirms that he diligently picked up what Memoirs he could meet with concerning the Apostles from those that had attended and followed them yet he no where denies that he himself conversed with them He was as f Ibid. c. 36. p. 106. Eusebius characters him a man very learned and eloquent and knowing in the Scriptures though as g Ibid. c. 39. p. 113. elsewhere he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a very weak and undiscerning judgment especially in the more abstruse and mysterious parts of the Christian Doctrine which easily betrayed him and others that followed him into great errours and mistakes He wrote five Books entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the explanation of our Lords Discourses and as he in h Steph Gob. ap â—bot Cod. CCXXXII col 901. Photius intimates and the i Au. III Oâ—vnp 235. Ind. I. M. Aâ—â—elâ—â— Alexandrine Chronicon expresly affirms died a Martyr being put to death at Pergamus in the Persecution under M. Aurelius He is said to have trained up many Scholars in the Christian Institution and among the rest our Irenaeus Which though not improbable yet we are sure not onely from the testimonies of a H. Eccl. l. 5. c. 5. p. 170. Eusebius and b Adv. Haeres dial 1. Theodoret but what is more from his c Epist ad Flor. apâ—d Euseb lb. c. 20. p. 188 Hieroâ— de Script iâ— Iren. own that he was trained
excellency of those ascribed to him The great honours done to his memory I. THASCIVS Caecilius Cyprian was born at Carthage in the declining part of the foregoing Saeculum though the particular year cannot be ascertained Who or what his Parents were is unknown a Ad Ann. 250. n. V. vid. not ad Martyrol Rom. Sept. XXVI p. 600. Cardinal Baronius not to mention others makes him descended of a rich honourable Family and himself to have been one of the chief of the Senatorian Order and this upon the authority of Nazianzen b Orat. in laud. S. Cypr. p. 275. who indeed affirms it but then certainly forgot that in very few lines before he had exploded as a fabulous mistake the confounding our Cyprian with another of the same name of whom Nazianzen unquestionably meant it For besides our Carthaginian Cyprian there was another born at Antioch a person of great learning and eminency who travelled through Greece Phrygia Egypt India Chaldaea and where not famous for the Study and the Arts of Magic by which he sought to compass the affections of Justina a noble Christian Virgin at Antioch by whose prayers and endeavours he was converted baptized made first Sexton then Deacon of that Church was indued with miraculous powers and afterwards consecrated Bishop of that Church though I confess I find not his name in the Catalogue of the Bishops of that See drawn up by Nicephorus of Constantinople and at last having been miserably tormented at Antioch was sent to Dioclesian himself then at Nicomedia by whose command together with Justina sent thither also at the same time from Damascus he was beheaded The History of all which was largely described in three Books in Verse written by the noble Empress Eudocia the excerpta whereof are still extant in a Cod. CLXXXIV col 416. Photius This account Simeon the Metaphrast Nicephorus and the later Greeks without any scruple attribute to S. Cyprian of Carthage nay some of them make him to suffer Martyrdom under the Decian Persecution Though in the whole mistake the more to be pardoned in that not onely Prudentius but Nazianzen had long before manifestly confounded these two eminent persons who finding several passages of the Antiochian Cyprian very near a kin to the other carried all the rest along with them as two persons very like are oft mistaken the one for the other To prove that our Cyprian was not him described by Nazianzen were a vain and needless attempt the accounts concerning them being so vastly different both as to their Countrey Education manner of Life Episcopal charge the time place and companions of their death that it is plainly impossible to reconcile them But of this enough II. S. CYPRIAN's education was ingenuous b Pont. Diac. in vit Cypr. non longe ab init polished by Study and the Liberal Arts though he principally addicted himself to the Study of Oratory and Eloquence wherein he made such vast improvements that publicly and with great applause he taught Rhetoric at e Hier. de script in Cypriano Carthage All which time he lived in great pomp and plenty in honour and power his garb splendid his retinue stately never going abroad as himself tells us d Ad Donat. Epist 1. p. 2. but he was thronged with a crowd of Clients and Followers The far greatest part of his life he passed among the errours of the Gentile Religion and was at least upon the borders of old Age when he was rescued from the Vassalage of inveterate Customs the darkness of Idolatry and the errours and vices of his past life as e Ubi supra himself intimates in his Epistle to Donatus He was converted to Christianity by the arguments and importunities of Caecilius f Pont. ibid. p. 12. a Presbyter of Carthage a person whom ever after he loved as a friend and reverenced as a father And so mutual an endearment was there between them that Cyprian in honour to him assumed the title of Caecilius and the other at his death made him his Executor and committed his Wife and Children to his sole care and tutelage Being yet a Catechumen g Id. ibid. p. 11. he gave early instances of a great and generous piety professed a strict and severe temperance and sobriety accounting it one of the best preparations for the entertainment of the truth to subdue and tread down all irregular appetites and inclinations His estate at least the greatest part of it he sold and distributed it among the necessities of the Poor at once triumphing over the love of the World and exercising that great duty of Mercy and Charity which God values above all the Ritual Devotions in the World So that by the speedy progress of his piety says Pontius his Friend and Deacon he became almost a perfect Christian before he had learnt the rules of Christianity III. BEING fully instructed in the rudiments of the Christian Faith he was baptized h Epist 1. p. 2 3 when the mighty assistances which he received from above perfectly dispelled all doubts enlightned all obscurities and enabled him with ease to do things which before he looked upon as impossible to be discharged Not long after he was called to the inferiour Ecclesiastic Offices and then advanced to the degree of Presbyter wherein he so admirably behaved himself that he was quickly summoned to the highest order and honour in the Church Donatus his immediate predecessor in the See of Carthage as his own words a Epist 55. p. 82 seem to imply being dead the general vogue both of Clergy and People Felicissimus the Presbyter and some very few of his party onely dissenting b Epist 40. p. 53. was for Cyprian to succeed him But the great modesty and humility of the man made him flie c P. Diac. p. 12. from the first approaches of the news he thought himself unfit for so weighty and honourable an imployment and therefore desired that a more worthy person and some of his Seniors in the Faith might possess the place His declining it did but set so much the keener an edge upon the desires and expectations of the People his doors were immediately crowded and all passages of escape blocked up he would indeed have fled out at the window but finding it in vain he unwillingly yielded the People in the mean while impatiently waiting divided between hope and fear till seeing him come forth they received him with an universal joy and satisfaction This charge he entered upon Ann. CCXLVIII as himself d Epist 55. p. 80 plainly intimates when in his Letter to Cornelius he tells him he had been four years Bishop of Carthage which Epistle was written not long after the beginning of Cornelius his Pontificat Ann. CCLI It was the third Consulship of Philip the Emperour a memorable time it being the thousandth year ab Vrbe Condita when the Ludi Saeculares were celebrated at Rome with all imaginable magnificence
Father the Invisible of the Invisible the Incorruptible of the Incorruptible the Immortal of the Immortal and the Eternal of Him that is Eternal There is one Holy Ghost having its subsistence of God which appeared through the Son to mankind the perfect Image of the perfect Son the Life-giving Life the holy Fountain the Sanctity and the Author of Sanctification by whom God the Father is made manifest who is over all and in all and God the Son who is through all A perfect Trinity which neither in Glory Eternity or Dominion is divided or separated from it self To this Creed he always kept himself the Original whereof written with his own hand my Author assures us was preserved in that Church in his time VIII THUS incomparably furnished he began to apply himself more directly to the charge committed to him in the happy success whereof he was infinitely advantaged by a power of working miracles so much talked of among the Ancients bestowed upon him As he was a Ibid. p. 980. returning home from the Wilderness being benighted and overtaken with a storm he together with his company turned aside to shelter themselves in a Gentile Temple famous for Oracles and Divinations where they spent the night in prayers and hymns to God Early in the morning came the Gentile Priest to pay the accustomed devotions to the Daemons of the place who had told them it seems that they must henceforth relinquish it by reason of him that lodged there he made his lustrations and offered his Sacrifices but all in vain the Daemons being deaf to all importunities and invocations Whereupon he burst out into a rage and passion exclaiming against the holy man and threatning to complain of him to the Magistrates and the Emperour But when he saw him generously despising all his threatnings and invested with a power of commanding Daemons in and out at pleasure he turned his fury into admiration and intreated the Bishop as a further evidence of that divine authority that attended him to bring the Daemons once more back again into the Temple For whose satisfaction he is said to have torn off a piece of Paper and therein to have written these words Gregory to Satan enter Which Schedule was no sooner laid upon the Altar and the usual incense and oblations made but the Daemons appeared again as they were wont to do Whereby he was plainly convinced that it was an Authority superiour to all infernal powers and accordingly resolved to accompany him but being unsatisfied in some parts of the Christian Doctrin was fully brought over after he had seen S. Gregory confirm his discourses by another evident miracle whereupon he freely forsook house and home friends and relations and resigned up himself to the instructions of his divine Wisdom and Philosophy IX THE fame of his strange and miraculous actions had prepared b Id. ibid. p. 983. the People of Neocaesarea to entertain him with a prodigious reverence and regard the people generally flocking out of the City to meet him every one being ambitious to see the person of whom such great things were spoken He unconcerned in the applause and expectations of all the Spectators that were about him without so much as casting his eye on the one side or the other passed directly through the midst of the crowds into the City Whither being come his friends that had accompanied him out of his solitudes were very solicitous where and by whom he should be entertained But he reproving their anxiety asked them whether they thought themselves banished the divine Protection whether Gods providence was not the best and safest refuge and habitation that whatever became of their bodies it was of infinitely more importance to look after their minds as the onely fit and proper habitations which were by the Vertues of a good life to be trimmed and prepared furnished and built up for Heaven But there wanted not many who were ready enough to set open their doors to so welcom a guest among which especially was Musonius a person of greatest honour estate and power in the City who intreated him to honour his house with his presence and to take up his lodging there whose kindness as being first offered he accepted dismissing the rest with a grateful acknowledgment of that civility and respect which they had offered to him X. IT was no little abatement to the good mans joy to think in what a prophane and idolatrous place his lot was fallen and that therefore it concerned him to lose no time Accordingly that very day a Ubi supr p. 985. he fell to preaching and with so good success that before night he had converted a little Church Early the next morning the doors were crowded persons of all ranks ages infirmities and distempers flocking to him upon whom he wrought two cures at once healing both soul and body instructing their minds convincing their errours reclaiming and reforming their manners and that with ease because at the same time strengthening the infirm curing the sick healing the diseased banishing Daemons out of the possessed men greedily embracing the Religion he taught while they beheld such sensible demonstrations of its power and divinity before their eyes and heard nothing reported but what was verified by the testimony of their own senses Having thus prepared a numerous Congregation his next care was to erect a Church where they might assemble for the public solemnities of Religion which by the chearful contributions of some and the industrious labour of others was in a little time both begun and finished And the foundations of it seem to have been laid upon a firmer basis then other buildings seeing it out-stood not onely Earthquakes frequent in those parts but the violent storm of Dioclesian's reign who commanded the Churches of the Christians in all places to be demolished and was still standing in Gregory Nyssen's time who further tells us that when a terrible Earthquake lately happened in that place wherewith almost all the buildings both public and private were destroyed and ruined this Church onely remained entire and not the least stone was shaken to the ground XI S. Gregory Nyssen b Ibid. p. 1007. reports one more memorable passage then the rest which at his first coming to the place made his conversion of the people much more quick and easie There was a public festival held in honour of one of the gods of that Country whereto not onely the Neocaesareans but all the inhabitants of the neighbour-Countrey came in and that in such infinite numbers that the Theater was quickly full and the crowd so great and the noise so confused and loud that the Shews could not begin nor the solemn rites be performed The People hereupon universally cried out to the Daemon Jupiter we beseech thee make us room S. Gregory being told of this sent them this message that their prayer would be granted and that greater room would be quickly made them then they desired
Embassie and to render him more serviceable to the affairs of the Church However the thing was infinitely resented by Demetrius as an affront against his jurisdiction and a contempt of his authority and now the wind is turned into a blustring quarter and nothing but anathema's are thundred out against him from Alexandria Demetrius had for some time born him a secret grudge and he takes this occasion to fall upon him The truth is he * Euseb ib. c. 8. p. 109. envied the honour and reputation which Origen's Learning and Vertue had raised him in the thoughts and mouths of all men and wanting hitherto an opportunity to vent his emulation he had now one put into his hand and accordingly charges him with all that spight and spleen can invent publicly accusing him what before he admired in him for making himself an Eunuch and severely reflecting upon the Bishops that ordained him Nay so high did he raise the storm that he procured Origen to be condemned a Paâ—phil Apolog ap Phot. Cod. CXVIII col 297. in two several Synods one of Bishops and Presbyters who decreed that he should be banished Alexandria and not permitted either to live or teach there the other under Demetrius who with some Bishops of Egypt pronounced him to be degraded from his Priesthood his greatest favourers subscribing the Decree b Apud Ruffin Invect II. in Hieron inter oper Hier. T. 4. p. 225. S. Hierom adds that the greatest part of the Christian World consented to this condemnation and that Rome it self convened a Synod against him not for Heresie or Innovations in Doctrin but meerly out of envy as not able to bear the glory and renown of his Learning and Eloquence seeing while he taught they were looked upon as mute and dumb as the Stars disappear at the presence of the Sun And yet all this combustion vanished into smoke Origen still retaining his Priesthood publicly preaching in the Church and being honourably entertained where-ever he came by the wiser and more moderate party of the Church XV. WEARIED out with the vexatious assaults of his enemies he resolved to quit Alexandria where the sentence of the Synods would not suffer him long to abide having first resigned the Government of his Catechetic School intirely to his Colleague Heraclas c Euseb ib. c. 26. p. 228. This Heraclas was a Gentile born brother to Plutarch who as before we noted suffered Martyrdom for the Faith together with whom he became Origen's Scholar by whom he was converted and built up in the Faith then taken in as his Vsher or Partner in the Catechetic Office afterwards his successor and last of all Bishop of Alexandria A man of unwearied diligence and a strict life learned and eloquent a great Master in Philosophy and all humane but especially versed in divine Studies He retained his Philosophic habit even after he was made Presbyter of Alexandria and ceased not with a mighty industry still to read over and converse with the Writings of the Gentiles indeed arrived to that singular fame and reputation that Julius Africanus one of the most learned men of those times came d Ibid. c. 31. p. 230. on purpose to Alexandria to see and hear him No wonder therefore if Origen committed this great care and trust to him whose personal merit and particular obligation as his Scholar might seem to challenge it Before his departure for they that refer it to the time of Decius speak at random Origen not being then at Alexandria an accident fell out which if true hastned his flight with more shame and sorrow then all the malice of his bitterest enemies could create him Thus then we are told e 〈◊〉 â—bi sâ—p p. 22â— Lâ—â—nt de Sect. Act. X. p. some Gentiles that were his mortal enemies seized upon him and reduced him to this strait that either he should abuse his body with a Blackmoor or do sacrifice to an Idol Of the two he chose to sacrifice though it was rather their act then his for putting Frankincense into his hand they led him up to the Altar and forced him to throw it into the fire Which yet drew so great a blot upon his name and derived so much guilt upon his conscience that not able to bear the public reproach he immediately left the City The credit of this Story is not a little shaken by the universal silence of the more ancient Writers in this matter not so much as intimated by Eusebius Pamphilus or Origen's own contemporary Dionysius of Alexandria not objected by his greatest adversaries as is plain from the Apologies written in his behalf not mentioned by Porphyry who lived in those times and whom we cannot suppose either to have been ignorant of it or willing to conceal it when we find him falsly reporting of Ammonius that he apostatized from Christianity and of Origen himself that he was born and bred an Heathen In short not mentioned by any before Epiphanius and besides him not by any else of that time not S. Hierom Rufinus Vincentius Lerinensis or Theophilus of Alexandria some of whom were enemies enough to Origen So that it was not without some plausibility of reason that a Ad Ann. 253. n. CXXIII Baronius suspected this passage to have been foisted into Epiphanius and not to have been the genuine issue of his Pen. Though in my mind Epiphanius himself says enough to make any wise man ready to suspend his belief for he tells b Ibid. p 229. us that many strange things were reported concerning Origen which he himself gave no credit to though he thought good to set down the reports and how often he catches up any common rumours and builds upon them none need to be told that are acquainted with his Writings Nor is it likely he would balk any Story that tended to Origen's disgrace who had himself so bitter a zeal and spleen against him I might further argue the improbability of this Story from hence that this being a long time after his famous emasculating of himself which by this time was known all abroad it is not reasonable to suppose that the Heathens should make the prostituting himself in committing adultery one part of his choice which his self-contracted impotency and Eunuchism had long since made impossible to him However supposing the matter of fact to be true it sounds not more especially considering how much there was of force and compulsion in it to his disparagement then his solemn repentance afterwards made for his honour and when the desire to preserve his chastity inviolable is laid in the Scale with his offering Sacrifice XVI ANN. CCXXXIII c Euseb ib. c. 26. p. 228. Origen left Alexandria and directing his course for Palestin went to his good Friend and Patron Theoctistus Bishop of Caesarea and from thence to Jerusalem to salute Alexander Bishop of it and to visit the venerable Antiquities of that place And here Epiphanius in pursuance of the
foregoing Story tells us that being mightily importuned to preach he stood up in the Congregation and having pronounced those words of penitent David But unto the wicked God saith what hast thou to do to declare my statutes and that thou shouldst take my covenant in thy mouth he could go on no further but shut the Book and laid it down and sitting down burst out into sighs and tears the whole Congregation bearing part with him in that mournful Scene And to carry on the humour and make the Story more compleat after-Ages present us with a d Extat Inter Oper. Orig. Tom. 1. p. 752. Eait◠Erasm Discourse under his name called Origen's Complaint wherein he passionately resents and laments his fall as a desperate wound to himself a grief to good men and an unconceivable dishonour to God and to Religion And pitty it is if the Story be true that this Lamentation were not genuine but as it is the best ground it has to support it self is that it is calculated to gratifie a pious fansie and a melting passion there being nothing in it otherwise worthy of this great man and I fear was first designed by him that made it as a reflection upon him and to give countenance to the report that was raised concerning him From Jerusalem he not long after returned back to Caesarea where as before he had done at Alexandria he set up a a Id. ibid. c. 30. p. 229. School both for divine and humane learning and his great name quickly procured him Scholars from all parts not onely of the Country thereabouts but from the remotest Provinces Among which of most remarque were Gregory called afterwards Thaumaturgus and his Brother Athenodorus who leaving the study of the Law as being more delighted with Philosophy and humane Arts committed themselves to his conduct and tutorage who first instructed them in Philosophy and then trained them up to a more accurate knowledge of the Christian Faith Five years they remained under his Discipline when being sufficiently enriched with the knowledge of Religion they returned into Pontus their own Countrey where they both became Bishops and proved eminent Lights and Governours of the Church During his residence at Caesarea there was a firm intimacy and league b Ibid. c. 27. p. 228. of friendship contracted between Origen and Firmilian Bishop of Caesarea in Cappadocia who had so great a kindness for him that sometimes he would prevail with him to come over into that Province for the edification of the Churches in those parts sometimes he himself would go into Judaea to visit him and stay a considerable while with him to perfect himself by his society and converse This Firmilian was a Gentleman of Cappadocia afterwards made Bishop of Caesarea in that Countrey A person of great name and note and who held correspondence with most of the eminent men of those times Few considerable affairs of the Church wherein he was not concerned either by his presence or advice Great contests were between him and Stephen Bishop of Rome concerning the Baptism of heretical persons wherein he took part with Cyprian He was twice at Antioch to examine the case of Paul of Samosata Bishop of that Church and coming a third time to a Synod convened there for that purpose died at Tarsus by the way Nor was Origen admired and courted onely by foreigners and young men who had been his Scholars but by the grave and the wise at home both Alexander and Theoctistus though ancient Bishops did not disdain in a manner to become his Disciples committing to his single care the power of interpreting the holy Scriptures and whatever concerned the Ecclesiastical Doctrin XVII IT was now about the year CCXXXV when Maximinus the Thracian succeeded in the Empire a man fierce and ill-natured and according to his education brutish and cruel He hated whatever had relation to his Predecessor and because the c Id. ibid. c. 28. Christians had found some favourable entertainment in his Family he bega◠first with them and especially the Bishops as the chief Pillars and promoters of their Religion whom he every where commanded to be put to death To contribute toward the consolation of Christians in this evil time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orig. Exhort ad Martyr pag. 200. Origen wrote his Book concerning Martyrdom which he jointly dedicated to his dear Ambrosius and to Protoctetus Presbyter of Caesarea as who had undergone a joint share of imprisonment and sufferings under the present Persecution and had made a glorious and illustrious confession of the Christian Faith As for Origen himself he is said to have taken sanctuary in the house of Juliana a wealthy and charitable Lady who courteously entertained him and furnished him with Books useful for him particularly with Symmachus a Euseb ib. c. 17. p. 218. his Version of the Old Testament and his Commentaries in defence of the Ebionites particularly levelled against S. Matthews Gospel Books which Juliana enjoyed as by right of inheritance devolved upon her XVIII WHILE he enjoyed the happy opportunity of this retirement he more directly applied himself to what he had long since designed the collecting and collating the several Editions and Versions of the Old Testament with the Original Text which he finished by three several parts b Id. ibid. c. 16. p. 217. Epiph. loc supr citat de ponder mensur p. m. 534 539. Hier. de Script in Orig. Suid. in voc Orig. the Tetrapla the Hexapla and the Octapla In the first which considered as a distinct part was made last were four Translations set one over against another that of Aquila Symmachus the Septuagint and Theodotion these made up the Tetrapla In the second were these four Versions disposed in the same order and two other columns set before them thus first the Hebrew Text in its own Letters then in a column next adjoining the same Hebrew Text in Greek characters that they who were strangers to the one might be able to read the other next followed the several Versions of Aquila Symmachus the Septuagint and Theodotion And these constituted the Hexapla Where the Septuagint being placed after that of Aquila and Symmachus gave some ignorant undiscerning persons occasion to think that it had been made after the two former whereas it was placed in the middle as Epiphanius c Ibid. p. 539. informs us onely as a Standard by which the goodness and sincerity of the rest were to be tried and judged In the third which made the Octapla were all that were in the former and in the same manner and two more Versions added at the end of them one called the Fifth Edition found by a Student at Jerusalem in a Hogshead at Jericho in the time of the Emperour Caracalla and another stiled the Sixth Edition found by one of Origen's Scholars at Nicopolis near Actium in the reign of Alexander Severus All which in the Octapla were disposed in