endure torments for the sake of our Lord Jesus Christ and be saved For this is that which will promote our happiness and procure us confidence before that dreadful Tribunal of our Lord and Saviour before which by the divine appointment the whole World must appear To which the rest assented adding Dispatch quickly what thou hast a mind to for we are Christians and cannot sacrifice to Idols Whereupon the Governour pronounced this sentence They who refuse to do sacrifice to the gods and to obey the Imperial Edict let them be first scourged and then beheaded according to the Laws The holy Martyrs rejoiced and blessed God for the sentence passed upon them and being led back to prison were accordingly whipped and afterwards beheaded The a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greeks in their Rituals though very briefly give the same account onely they differ in the manner of the Martyrs death Men. Graecor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they tell us was by a draught of poyson while the rest of his companions lost their heads Though there are that by that fatal potion understand no more then the poysonous malice and envy of Crescens the Philosopher by which Justin's death was procured And indeed if literally taken the account of the Greeks in that place will not be very consistent with it self Their dead bodies the Christians took up and decently interred This was done as Baronius conjectures Ann. Chr. CLXV with whom seems to concur the b Ad ann 2. Olymp. 236. M. Aurel. L. Ver. Imp. 6. Indict 3. p 606. Alexandrine Chronicle which says that Justin having presented his second Apology to the Emperours was not long after crowned with Martyrdom This is all the certainty that can be recovered concerning the time of his death the date of it not being consigned by any other ancient Writer 'T is a vast mistake or rather errour of Transcribers of c Haeres XLVI p. 171. Epiphanius who makes him suffer under Adrian when yet he could not be ignorant that he dedicated his first Apology to Antoninus Pius his successor in the close whereof he makes mention of Adrian his illustrious Parent and predecessor and annexes the Letter which he had written to Minucius Fundanus in favour of the Christians and no less his mistake if it was not an errour in the number concerning his age making him but thirty years old at the time of his death a thing no ways consistent with the course of his life and for what he adds of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he died in a firm and consistent age it may be very well applied to many years after that period of his life XVII THUS have we traced the Martyr through the several stages of his life and brought him to his last fatal period And now let us view him a little nearer He was a man of a pious mind and a very vertuous life tenderly sensible of the honour of God and the great interests of Religion He was not elated nor valued himself upon the account of his great abilities but upon every occasion intirely resolved the glory of all into the divine grace and goodness He had a true love to all men and a mighty concern for the good of souls whose happiness he continually prayed for and promoted yea that of their fiercest Enemies From none did he and his Religion receive more bitter affronts and oppositions then from the Jews yet he tells a Dial. cum Tryph. p. 254. Tryphon that they heartily prayed for them and all other Persecutors that they might repent and ceasing to blaspheme Christ might believe in him and be saved from eternal vengeance at his glorious appearing b Ibid. pag. 323 that though they were wont solemnly to curse them in their Synagogues and to join with any that would persecute them to death yet they returned no other answer then that You are our Brethren we beseech you own and embrace the truth of God And in his c Apolog. I. p. 52 Apology to the Emperour and the Senate he thus concludes I have no more to say but that we shall endeavour what in us lies and heartily pray that all men in the World may be blessed with the knowledge and entertainment of the truth In the pursuit of this noble and generous design he feared no dangers but delivered himself with the greatest freedom and impartiality he acquaints the d Apol. II. p. 53. Emperours how much 't was their duty to honour and esteem the truth that he came not to smooth and flatter them but to desire them to pass sentence according to the exactest rules of Justice e Ibid. p. 54. that it was their place and infinitely reasonable when they had heard the cause to discharge the duty of righteous Judges which if they did not they would at length be found inexcusable before God f Ibid. p. 99. nay that if they went on to punish and persecute such innocent persons he tells them before hand 't was impossible they should escape the future judgment of God while they persisted in this evil and unrighteous course In this case he regarded not the persons of men nor was scared with the dangers that attended it and therefore in his conference with the Jew tells g Dial. cum Pyph p. 349. him that he regarded nothing but to speak the truth not caring whom in this matter he disobliged yea though they should presently tear him all in pieces neither fearing nor favouring his own Countrymen the Samaritans whom he had accused in his Apology to the Emperour for being so much bewitched and seduced with the impostures of Simon Magus whom they cried up as a supreme deity above all principality and power XVIII FOR his natural endowments he was a man of acute parts a smart and pleasant wit a judgment able to weigh the differences of things and to adapt and accommodate them to the most useful purposes all which were mightily improved and accomplished by the advantages of Foreign Studies being both in the Christian and Ethnic Philosophy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says h Col. CXXV c. l. 304. Photius arrived at the very heighth flowing with abundance of History and all sorts of Learning In one thing indeed he seems to have come short and wherein the first Fathers were generally defective skill in the Hebrew and other Eastern Languages as appears to omit others by one instance his derivation of the word Satanas Sata as he tells * Dialog cum Tryph. p. 331. us in the Hebrew and the Syriac signifying an Apostate and Nas the same with the Hebrew Sata out of the composition of both which arises this one word Satanas A trifling conceit and the less to be pardoned in one that was born and lived among the Samaritans and the Jews every one that has but conversed with those Languages at a distance knowing it to spring from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be an adversary
of his diet he had weakned his appetite and rendred his stomach unfit to serve the ends of nature Insomuch that S. Paul was forced to impose it as a kind of law upon him 1 Tim. 5.23 that he should no longer drink water but use a little wine for his stomachs sake and his often infirmities And yet in the midst of this weak tottering carcase there dwelt a vigorous and sprightly mind a soul acted by a mighty zeal and inspired with a true love to God he thought no difficulties great no dangers formidable that he might be serviceable to the purposes of Religion and the interest of souls he flew from place to place with a quicker speed and a more unwearied resolution then could have been expected from a stronger and a healthier person now to Ephesus then to Corinth oft into Macedonia then to Italy crossing Sea and Land and surmounting a thousand hazards and oppositions in all which as a Loc. citat pag. 7. Chrysostoms words are the weakness of his body did not prejudice the divine Philosophy of his mind so strangely active and powerful is Zeal for God so nimbly does it wing the soul with the swiftest flight And certainly as he adds as a great and robust body is little better for its health which has nothing but a dull and a heavy soul to inform it so bodily weakness is no great impediment where there is a quick and a generous mind to animate and enliven it X. THESE excellent Vertues infinitely endeared him to S. Paul who seems to have had a very passionate kindness for him never mentioning him without great tenderness and titles of reverence and respect sometimes styling him his son 1 Thess 3.2 his brother his fellow-labourer Timotheus our brother and Minister of God and our fellow-labourer in the Gospel of Christ sometimes with additions of a particular affection and honourable regard 2 Tim. 1.2 Timothy my dearly beloved son Timotheus who is my beloved son and faithful in the Lord and to the Church at Philippi more expresly I trust to send Timotheus shortly to you Philip. 2.19 20 c. for I have no man like-minded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equally dear to me as my self who will naturally care for your state for all seek their own not the things that are Jesus Christs but ye know the proof of him that as a son with the father he hath served with me in the Gospel And because he knew that he was a young man and of a temper easily capable of harsh and unkind impressions he entered a particular caution on his behalf with the Church of Corinth 1 Cor. 16.10 11. If Timotheus come see that he may be with you without fear for he worketh the work of the Lord as I also do let no man therefore despise him but conduct him forth in peace that he may come unto me Instances of a great care and tenderness and which plainly suppose Timothy to have been an extraordinary person His very calling him his dearly beloved son b Homil. 1. in 2 Tim. p. 1626. Chrysostom thinks a sufficient argument of his Vertue For such affection not being founded in Nature can flow from nothing but Vertue and Goodness the lovely and essential ornaments of a divine and a holy soul We love our children not onely because witty or handsom kind and dutiful but because they are ours and very often for no other reason nor can we do otherwise so long as we are subject to the Impressions and the Laws of Nature Whereas true Goodness and Vertue have no other Arts but their own naked worth and beauty to recommend them nor can by any other argument challenge regard and veneration from us XI SOME dispute there has been among the Writers of the Church of Rome whether our S. Timothy was the same with him to whom Dionysius the Areopagite dedicates the books said to be written by him and troops of arguments are mustered on either side But the foundation of the controversie is quite taken away with us who are sufficiently assured that those Books were written some hundreds of years after S. Denys his head was laid in the dust However it may not be improper to remarque that besides ours Bishop of Ephesus we are a Pet. de Natal Hist SS l. 1.24 Naucler Chron. vol. 2. gener 6. confer Adon. Martyr ad XII Kal. Jul. vid. Usser de primord c. 3. p. 31. told of another S. Timothy Disciple also to S. Paul the son of Pudens and Priscilla who is said to have lived unto a great Age till the times of Antoninus the Emperour and Pius Bishop of Rome and that he came over into Britain converted and baptized Lucius King of this Island the first King that ever embraced the Christian Faith Pius Bishop of Rome in a b Concil Tom. 1. col 576. Letter to Justus Bishop of Vienna which though suspected by most is yet owned by c Bar. ad Ann. 166. n. 1.2 Baronius reckons him among the Presbyters that had been educated by the Apostles and had come to Rome and tells us that he had suffered martyrdom accordingly the d Martyrol Rom. ad Mart. 24. p. 190. Roman Martyrology informs us that he obtained the Crown of Martyrdom under Antoninus the Emperour A Story which as I cannot confute so I am not over-forward to believe nor is it of moment enough to my purpose more particularly to enquire about it The End of S. TIMOTHY's Life THE LIFE OF S. TITUS BISHOP of CRETE MICHAEL BURGHERS DIELINE ET SCULP S. Titus 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 Youngers being converted by him in Crete censured His age and death The Church erected to his memory I. THE ancient Writers of the Church make little mention of this holy man who and whence he was is not known but by uncertain probabilities a Hâ—riâ— 1. in Tit pag 1693. S. Chrysostom
and fellow-Pupil with St. Paul who proved afterwards his mortal enemy but I must confess I find not in all that Epistle the least shadow of probability to countenance that conjecture Antiquity * Epiph. Haerâ—â— XX. p. 27. Doroth Synops de Vit. App. in Bibl. PP Tom. 3. p. makes him probably enough to have been one of the LXX Disciples chosen by our Lord as Co-adjutors to the Apostles in the Ministry of the Gospel and indeed his admirable knowledge in the Christian Doctrine his singular ability to defend the cause of Christs Messiaship against its most acute opposers plainly argue him to have been some considerable time trained up under our Saviours immediate institutions Certain it is that he was a man of great zeal and piety endowed with extraordinary measures of that divine Spirit that was lately shed upon the Church and incomparably furnished with miraculous powers which peculiarly qualified him for a place of honour and usefulness in the Church whereto he was advanced upon this occasion III. THE Primitive Church among the many instances of Religion for which it was famous and venerable was for none more remarkable then their Charity they lived and loved as Brethren were of one heart and one soul and continued together with one accord Love and Charity were the common soul that animated the whole body of Believers and conveyed heat and vital spirits to every part They prayed and worshipped God in the same place and fed together at the same table None could want for they had all in common The rich sold their estates to minister to the necessiâ—ies of the poor and deposited the money into one common Treasury the care whereof was committed to the Apostles to see distribution made as every ones case and exigency did require But in the exactest harmony there will be some jars and discord heaven onely is free from quarrels and the occasions of offence The Church increasing every day by vast numbers of Converts to the Faith the Apostles could not exactly superintend the disposure of the Churches stock and the making provision for every part and were therefore probably forced to take in the help of others sometimes more and sometimes less to assist in this affair By which means a due equality and proportion was not observed but either through favour and partiality or the oversight of those that managed the matter some had larger portions others less relief then their just necessities called for This begat some present heats and animosities in the first and purest Church that ever was Act. 6.1 the Grecians murmuring against the Hebrews because their Widows were neglected in the daily ministration IV. WHO these Grecians or Hellenists were opposed here to the Hebrews however a matter of some difficulty and dispute it may not be unuseful to enquire The opinion that has most generally obtained is that they were originally Jews born and bred in Grecian or Heathen Countries Joh. 7.35 of the dispersed among the Gentiles the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the stile of the New Testament as also in the Writings of the Fathers being commonly used for the Gentile World who accommodated themselves to their manner of living spake the Greek Language but altogether mixed with Hebraisms and Jewish forms of speech and this called Lingua Hellenistica and used no other Bible but the Greek Translation of the Septuagint Comment de Hellenist Qu. 1 2 3 4 5. praecipue pag. 232. c. vid. etiam inter alios Bez. Camer in loc A notion which Salmasius has taken a great deal of pains to confute by shewing that never any People went under that notion and character that the Jews in what parts of the World soever they were were not a distinct Nation from those that lived in Palestine that there never was any such peculiar distinct Hellenistic Dialect nor any such ever mentioned by any ancient Writer that the Phrase is very improper to express such a mixt Language yea rather that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies one that expresseth himself in better Greek then ordinary as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes one that studies to speak pure Attic Greek Probable therefore it is that they were not of the Hebrew race but Greek or Gentile Proselytes who had either themselves or in their Ancestors deserted the Pagan Superstitions and imbodied themselves into the Jewish Church taking upon them Circumcision and the observation of the Rites of the Mosaic Laws which kind the Jews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proselytes of Justice and were now converted to Christianity That there were at this time great numbers of these Proselytes at Jerusalem is evident and strange it were if when at other times they were desirous to have the Gospel preached to them none of them should have been brought over to the Faith Even among the seven made choice of to be Deacons most if not all of whom we may reasonably conclude to have been taken out of these Grecians we find one expresly said to have been a Proselyte of Antioch as in all likelihood some if not all the other might be Proselytes of Jerusalem And thus where ever we meet with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Grecians in the History of the Apostolic Acts as 't is to be met with in two places more we may Act. 9.29.11.20 and in reason are to understand it So that these Hellenists who spake Greek and used the Translation of the LXX were Jews by Religion and Gentiles by descent with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Gentiles they had the same common Original with the Jews the same common Profession and therefore are not here opposed to Jews which all those might be stiled who embrace Judaism and the Rites of Moses though they were not born of Jewish Ancestors but to the Hebrews who were Jews both by their Religion and their Nation And this may give us some probable account why the Widows of these Hellenists had not so much care taken of them as those of the Hebrews the persons with whom the Apostles in a great measure intrusted the ministration being kinder to those of their own Nation their Neighbours and it may be Kindred then to those who onely agreed with them in the profession of the same Religion and who indeed were not generally so capable of contributing to the Churches Stock as the native Jews who had Lands and Possessions which they sold and laid at the Apostles feet V. THE peace and quiet of the Church being by this means a little ruffled and discomposed the Apostles who well understood how much Order and Unity conduced to the ends of Religion presently called the Church together and told them that the disposing of the Common Stock and the daily providing for the necessities of the Poor however convenient and necessary was yet a matter of too much trouble and distraction to consist with a faithful discharge of the other
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
in his Letter to Pope Victor particularly reckons b Ap. Euseb l. 5. c. 24. p. 191. Sagaris and Melito among the chief Champions of the Cause This Paschal Book of S. Melito was mentioned also by c Ap. Euseb ubi sâ—pr p. 147. Clemens of Alexandria in a Tract concerning the same subject wherein he confesses that he was moved to that undertaking by the discourse which Melito had published upon that subject V. HOW unwearied is true goodness and a love to souls how willing to digest any difficulties by which anothers happiness may be advanced his brother Onesimus had desired of him to remark such passages of the Old Testament as principally made for the confirmation of the Christian Religion and to let him know how many of those Books were admitted into the holy Canon Wherein that he might at once throughly satisfie both his brother and himself he took a journey on purpose into the East that is I suppose to Jerusalem where he was likeliest to receive full satisfaction in this matter and where having informed himself he gave his Brother at his return an account of it The Letter it self because but short and containing so authentic an evidence what Books of the Old Testament were received by the ancient Church we shall here subjoin Melito to his Brother Onesimus greeting FOR AS MVCH as out of your great love to and delight in the Holy Scriptures you have oft desired me to collect such passages out of the Law and the Prophets as relate to our Saviour and the several parts of our Christian Faith and to be certainly informed of the Books of the Old Testament how many in number and in what order they were written I have endeavoured to comply with your desires in this affair For I know your great zeal and care concerning the Faith and how much you desire to be instructed in matters of Religion and especially out of your love to God how infinitely you prefer these above all other things and are solicitous about your eternal salvation In order hereunto I travelled into the East and being arrived at the place where these things were done and published and having accurately informed myself of the Books of the Old Testament I have sent you the following account The five Books of Moses Genesis Exodus Leviticus Numbers Deuteronomy Jesus or Joshua the son of Nun Judges Ruth the four Books of Kings Two Books of Chronicles The Psalms of David The Proverbs of Solomon which is Wisdom Ecclesiastes the Song of Songs Job The Prophets Isaiah Jeremiah the twelve minor Prophets in one Book Daniel Ezekiel Esdras or Ezra Out of all which I have made Collections which I have digested into six Books VI. IN which Catalogue we may observe the Book of Esther is omitted as it is also by b Synops S. Script p. 471. S. Athanasius c Carm. XXXIII p. 98. Toâ— 2. Gregory Natâ—ianzen and d Sect. Act. II. p. 408. Lcontius in their enumeration of the Books of the holy Canon though for what reason is uncertain unless as e Biblioth S. l. 1. p. 5. Sixtus Senensis not improbably conjectures because it was not in those times looked upon as of such unquestionable credit and authority as the rest the spurious additions at the end of it causing the whole Book to be called in question Nor is here any particular mention made of Nehemiah probably because it was anciently comprehended under that of Esdras And by that of Wisdom we see is not meant the Apocryphal Book called the Wisdom of Solomon as f De Script Eccl. in Melit ad Ann. 150. Bellarmine and most Writers of that Church confidently enough assert but his Proverbs of which g Lib. 4. c. 22. p. 143. Eusebius expresly tells us that not onely Hegesippus but Irenaeus and all the Ancients were wont to call the Proverbs of Solomon by the name of Wisdo◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wisdom containing a System of all kind of vertues And indeed that Melito in this place could mean no other the words of his Letter as restored by Valesius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Nicephorus his quotation and the faith of all the best and most ancient Manuscrips puts the case beyond all peradventure VII AT last this good man broken with infinite pains and labours and wearied with the inquietudes of a troublesome World retreated to the place of rest The time and manner of his death is unknown this onely we find h Polyâ—rat Fp. ap Euseb ubi p. 191. that he died and lies buried at Sardis waiting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Episcopal Visitation from Heaven when our Lord shall come and raise him up from the dead He was a man besides the piety of his mind and the strictness and innocency of his life of great parts and learning he had elegans declamatorium ingenium as i Apud Hieron de Script in Melit Tertullian said of him a smart elegant Wit able to represent things with their most proper aggravations He wrote Books almost in all kinds of Subjects Divine Moral and Philosophical the Monuments of no less Industry then Learning which are all long since lost some very few fragments onely excepted I know there are that suspected him to have had notions less Orthodox about some of the great principles of Religion which I confess seems to me a most uncharitable and unjust reflection upon so holy and so good a man especially seeing the conjecture is founded upon the meer titles of some of his Books none of the Books themselves being extant and of those titles a fair account might be given to satisfie any sober and impartial man there being but two that can be liable to exception the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Deo not Corporeo however k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. Quest XX. in Genes Tom. 1. pag. 21. Theodoret and as it seems from Origen understands it but Corporato as Tertullian would express it de Deo corpore induto as Rufinus of old translated it concerning God clothed with a body or the Word made flesh the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Creation and Generation of Christ Where admit it to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Creation he alluded I doubt not to that of Solomon the Lord possessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 created me in the beginning of his way And evident it is that before the rise of the Arrian Controversies the l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constit Apost l. 5. c. 19. col 370. Caterum ne tune quidem solus habebat enim secum quem habebat in semetipsâ— rationem suam scilicet hanâ— Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It aque Sophiam quoque exaudi ut secundam peâ—sonam conditam Primo Dominus creavit me initium viarum in opera sua c. nam ut primum Deus voluit
judgment and our conformity to him in glory and to hope for a state in the Kingdom of God wherein they should be entertained with such little and trifling such fading and transitory things as this World does afford Dionysius being then in the Province of the Arsenoitae where this Opinion had prevailed so far as to draw whole Churches into Schism and Separation summoned the Presbyters and Teachers who preached in the Country Villages and as many of the People as had a mind to come advising them that in their Sermons they would publicly examine this Doctrin They presently defended themselves with this Book whereupon he began more closely to join issue with them continuing with them three days together from morning to night weighing and discussing the doctrins contained in it In all which time he admired their constancy and love to truth their great quickness and readiness of understanding with so much order and decency so much modesty and moderation were the Discourses managed on both sides doubts propounded and assent yielded For they took an especial care not pertinaciously to defend their former opinions when once they found them to be erroneous nor to shun any objections which on either part were made against them As near as might be they kept to the present question which they endeavoured to make good but if convinced by argument that they were in the wrong made no scruple to change their minds and go over to the other side with honest minds and sincere intentions and hearts truly devoted to God embracing whatever was demonstrated by the holy Scriptures The issue was that Coracion the Commander and Champion of the other Party publicly promised and protested before them all that he would not henceforth either entertain or dispute or discourse or preach these opinions being sufficiently convinced by the arguments which the other side had offered to him all the Brethren departing with mutual love unanimity and satisfaction Such was the peaceable conclusion of this Meeting and less could not be expected from such pious and honest souls such wise and regular Disputers And happy had it been for the Christian World had all those controversies that have disturbed the Church been managed by such prudent and orderly debates which as usually conducted rather widen the breach then heal and mend it Dionysius to strike the controversie dead while his hand was in wrote a Book concerning the Promises which S. Hierom forgetting what he had truly said a De script in Dionys elsewhere that it was written against Nepos tells b Praef at in l. 18. Com. in Esa p. 242. T. 5. us was written against Irenaeus Bishop of Lyons mistaking the person probably for his opinion in the first part whereof he stated the question laid down his sense concerning it in the second he treated concerning the Revelation of S. John the main Pillar and Buttress of this Opinion where both by reason and the testimony of others he contends that it was not written by S. John the Apostle and Evangelist but by another of that name an account of whose judgment herein we have represented in another place c Antiq. Apost Life of S. John n. 14. XVI THE last controversie wherein he was concerned was that against Paul of Samosata Bishop of Antioch who had d Euseb ubi sup c. 27. p. 277 281. Epiph. Haeres LXV p. 262. Athanas de Syn d. Arim. Seleuc. p. 920. Niceph. l. 6. c. 27. p. 420. confidently vented these and such like impious dogmata that there is but one person in the Godhead that our blessed Saviour was though a holy yet a meer man who came not down from Heaven but was of a meer earthly extract and original in whom the word which he made not any thing distinct from the Father did sometimes reside and sometimes depart from him with abundance of the like wicked and sensless propositions Besides all which he was infinitely obnoxious in his e Epist Synod II. Antioch ap Euseb ib. c. 30. p. 280. c. morals as few men but serve the design of some lust by Schism and bad opinions covetous without any bounds heaping up a vast estate though born a poor mans son partly by fraud and sacriledge partly by cruel and unjust vexations of his brethren partly by fomenting differences and taking bribes to assist the weaker party Proud and vain-glorious he was beyond all measure affecting Pomp and Train and secular Power and rather to be stiled a temporal Prince then a Bishop going through the streets and all public places in solemn state with persons walking before him and crouds of people following after him In the Church he caused to be erected a Throne higher then ordinary and a place which he called Secretum after the manner of Civil Magistrates who in the inner part of the Praetorium had a place railed in with Curtains hung before it where they sate to hear Causes He was wont to clap his hand upon his thigh and to stamp with his feet upon the Bench frowning upon and reproaching those who did not Theatrically shout and make a noise while he was discoursing to them wherein he used also to reflect upon his predecessors and the most eminent persons that had been before him with all imaginable scorn and petulancy magnifying himself as far beyond them The Hymns that were ordinarily sung in honour of our Lord he abolished as late and novel and in stead thereof taught some of his proselyted Females upon the Easter solemnity to chaunt out some which he had composed in his own commendation to the horrour and astonishment of all that heard them procuring the Bishops and Presbyters of the neighbouring parts to publish the same things of him in their Sermons to the People some of his Proselytes not sticking to affirm that he was an Angel come down from Heaven All which he was so far from controlling that he highly encouraged them and heard them himself not onely with patience but delight He was moreover vehemently suspected of incontinency maintaining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subintroduced Women in his house and some of them persons of exquisit beauty contrary to the Canons of the Church and to the great scandal of Religion And that he might not be muh reproached by those that were about him he endeavoured to debauch his Clergy conniving at their Vices and Irregularities and corrupting others with Pensions and whom he could not prevail with by evil arts he awed by power and his mighty interest in the Princes and great ones of those parts so that they were forced with sadness to bewail at home what they durst not publish and declare abroad XVII TO rectifie these enormities most of the chief Bishops of the East resolved to meet in a Synod at Antioch a Euseb ib. c. 27. p. 277. c. 30. p. 279. to which they earnestly invited our Dionysius But alas age and infirmities had rendred him incapable of such a journey