Vit. Script Euseb and as Valesius conjectures some years after the Council of Nice though when not long before he expresly affirms that History to have been written before the Nicene Synod how he can herein be excused from a palpable contradiction I cannot imagine 'T is true Eusebius takes no notice of that Council but that might be partly because he designed to end in that joyful and prosperous Scene of things which Constantine restored to the Church as he himself plainly intimates in the beginning of his History which he was not willing to discompose with the controversies and contentions of that Synod according to the humour of all Historians who delight to shut up their Histories with some happy and successful period and partly because he intended to give some account of the affairs of that Council in his Book of the Life of Constantine the Great The Materials wherewith he was furnished for this great undertaking which he complains were very small and inconsiderable were besides Hegesippus his Commentaries then extant Africanus his Chronology the Books and Writings of several Fathers the Records of particular Cities Ecclesiastical Epistles written by the Bishops of those Times and kept in the Archives of their several Churches especially that famous Library at Jerusalem erected by Alexander Bishop of that place but chiefly the Acts of the Martyrs which in those Times were taken at large with great care and accuracy These at least a great many of them Eusebius collected into one Volume under the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Collection of the Ancient Martyrdoms which he refers to at every turn besides a particular Narrative which he wrote still extant as an Appendage to the Eighth Book of his Ecclesiastical History concerning the Martyrs that suffered in Palestin A great part of these Acts by the negligence and unfaithfulness of succeeding Times were interpolated and corrupted especially in the darker and more undiscerning Ages when Superstition had overspread the Church and when Ignorance and Interest conspired to fill the World with idle and improbable Stories and men took what liberty they pleased in venting the issue of their own Brains insomuch that some of the more wise and moderate even of the Roman Communion have complained not without a just resentment and indignation that Laertius has written the Lives of Philosophers with more truth and chastness then many have done the Lives of the Saints Upon this account a great and general out-cry has been made against Simeon Metaphrastes as the Father of incredible Legends and one that has notoriously imposed upon the World by the most fabulous reports Nay some to reflect the more disgrace upon him have represented him as a petty Schoolmaster A charge in my mind rash and inconsiderate and in a great measure groundless and uncharitable He was a person of very considerable birth and fortunes advanced to the highest Honours and Offices one of the Primier Ministers of State and as is probable Great Chancellor to the Emperour of Constantinople learned and eloquent above the common standard and who by the persuasions not onely of some great ones of that time he flourished under Leo the Wise about the Year DCCCC but principally wrote under the reign of his successor but of the Emperour himself was prevailed with to reduce the Lives of the Saints into order To which end by his own infinite labour and the no less expences of the Emperour he ransacked the Libraries of the Empire till he had amassed a vast heap of Volumes The more ancient Acts he passed without any considerable alteration more then the correcting them by a collation of several Copies and the enlarging some circumstances to render them more plain and easie as appears by comparing some that are extant at this day Where Lives were confused and immethodical or written in a stile rude and barbarous he digested the history into order and clothed it in more polite and elegant language Others that were defective in neither he left as they were and gave them place amongst his own So that I see no reason for so severe a censure unless it were evident that he took his accounts of things not from the Writings of those that had gone before him but forged them of his own head Not to say that things have been made much worse by Translations seldom appearing in any but the dress of the Latine Church and that many Lives are laid at his door of which he never was the Father it being usual with some when they met with the Life of a Saint the Author whereof they knew not presently to fasten it upon Metaphrastes But to return to Eusebius from whom we have digressed His Ecclesiastical History the almost onely remaining Records of the ancient Church deserves a just esteem and veneration without which those very fragments of Antiquity had been lost which by this means have escaped the common Shipwrack And indeed S. Hierom Nicephorus and the rest do not onely build upon his foundation but almost entirely derive their materials from him As for Socrates Sozomen Theodorit and the later Historians they relate to Times without the limits of my present business generally conveying down little more then the History of their own Times the Church History of those more early Ages being either quite neglected or very negligently managed The first that to any purpose broke the ice after the Reformation were the Centuriators of Magdeburg a combination of learned and industrious men the chief of whom were John Wigandus Matth. Judex Basilius Faber Andreas Corvinus but especially Matth. Flaccius Illyricus who was the very soul of the undertaking They set themselves to traverse the Writings of the Fathers and all the ancient Monuments of the Church collecting whatever made to their purpose which with indefatigable pains they digested into an Ecclesiastic History This they divided into Centuries and each Century into fifteen Chapters into each of which as into its proper Classis and Repository they reduced whatever concerned the propagation of Religion the Peace or Persecutions of the Christians the Doctrines of the Church and the Heresies that arose in it the Rites and Ceremonies the Government Schisms Councils Bishops and persons noted either for Religion or Learning Heretics Martyrs Miracles the state of the Jews the Religion of them that were without and the political revolutions of that Age. A method accurate and useful and which administers to a very distinct and particular understanding the affairs of the Church The four first Centuries were finished in the City of Magdeburg the rest elsewhere A work of prodigious diligence and singular use True it is that it labours under some faults and imperfections and is chargeable with considerable errours and mistakes And no wonder for besides that the Persons themselves may be supposed to have been sometimes betraid into an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the heats and contentions of those Times it was the first attempt in this kind and
Church This was done at his Baptism when the Holy Ghost in a visible shape descended upon him and God by an audible voice testified of him This is my beloved Son in whom I am well-pleased Accordingly he set himself to declare the Counsels of God Going about all Galilee teaching in their Synagogues and preaching the Gospel of the Kingdom He particularly explained the Moral Law and restored it to its just authority and dominion over the minds of men redeeming it from those corrupt and perverse interpretations which the Masters of the Jewish Church had put upon it He next insinuated the abrogation of the Mosaic Oeconomy to which he was sent to put a period to enlarge the bounds of salvation and admit both Jew and Gentile to terms of mercy that he came as a Mediator between God and Man to reconcile the World to the favour of Heaven by his death and sufferings and to propound pardon of sin and eternal life to all that by an hearty belief a sincere repentance and an holy life were willing to embrace and entertain it This was the sum of the doctrin which he preached every where as opportunity and occasion led him and which he did not impose upon the World meerly upon the account of his own authority and power or beg a precarious entertainment of it he did not tell men they must believe him because he said he came from God and had his Warrant and Commission to instruct and reform the World but gave them the most satisfactory and convictive evidence by doing such miracles as were beyond all powers and contrivances either of Art or Nature whereby he unanswerably demonstrated that he was a Teacher come from God in that no man could do those miracles which he did except God were with him And because he himself was in a little time to return back to Heaven he ordained twelve whom he called Apostles as his immediate Delegates and Vicegerents to whom he deputed his authority and power furnished them with miraculous gifts and left them to carry on that excellent Religion which he himself had begun to whose assistance he joined LXX Disciples as ordinary coadjutors and companions to them Their Commission for the present was limited to Palestin and they sent out onely to seek and to save the lost sheep of the house of Israel III. HOW great the success of our Saviours Ministry was may be guessed from that complaint of the Pharisees John 12.19 Behold the World is gone after him people from all parts in such vast multitudes flocking after him that they gave him not time for necessary solitude and retirement Indeed he went about doing good preaching the word throughout all Judaea and healing all that were possessed of the Devil The seat of his ordinary abode was Galilee residing for the most part says one of the Ancients a â—â—seb Demonstrat Evang. l. 9. p. 439. in Galilee of the Gentiles that he might there sow and reap the first fruits of the calling of the Gentiles We usually find him preaching at Nazareth at Cana at Corazin and Bethsaida and the Cities about the Sea of Tiberias but especially at Capernaum the Metropolis of the Province a place of great commerce and traffique He often visited Judaea and the parts about Jerusalem whither he was wont to go up at the Paschal solemnities and some of the greater festivals that so the general concourse of people at those times might minister the fitter opportunity to spread the net and to communicate and impart his doctrine to them Nor did he who was to be a common Saviour and came to break down the Partition-wall disdain to converse with the Samaritans so contemptible and hateful to the Jews In Sychar not far from Samaria he freely preached and gained most of the inhabitants of that City to be Proselytes to his doctrine He travelled up and down the Towns and Villages of Caesarea Philippi and went into the borders of Tyre and Sidon and through the midst of the coasts of Decapolis and where he could not come the renown of him spread it self bringing him Disciples and Followers from all quarters Indeed his fame went throughout all Syria and there followed him great multitudes of people from Galilee Judaea Decapolis Idumaea from beyond Jordan and from Tyre and Sidon Nay might we believe the story so solemnly reported by Eusebius a H. Eccl. l. 1. c. 13. p. 31. and the Ancients and excepting the silence of the Evangelical Historians who recorded onely some of the actions and passages concerning our Saviour I know no wise argument against it Acbarus Prince of Edessa beyond Euphrates having heard of the fame of our Saviours miracles by Letters humbly besought him to come over to him whose Letter together with our Lords answer are extant in Eusebius there being nothing in the Letters themselves that may justly shake their credit and authority with much more to this purpose transcribed as he tells us out of the Records of that City and by him translated out of Syriac into Greek which may give us some account why none of the Ancients before him make any mention of this affair being generally strangers to the Language the Customs and Antiquities of those Eastern Countries IV. OUR Lord having spent somewhat more then three years in the public exercise of his Ministry kept his last Passover with his Apostles which done he instituted the Sacramental Supper consigning it to his Church as the standing memorial of his death and the Seal of the Evangelical Covenant as he appointed Baptism to be the Foederal Rite of Initiation and the public Tessera or Badge of those that should profess his Religion And now the fatal hour was at hand being betrayed by the treachery of one of his own Apostles he was apprehended by the Officers and brought before the public Tribunals Heavy were the crimes charged upon him but as false as spightful the two main Articles of the Charge were Blasphemy against God and Treason against the Emperour and though they were not able to make them good by any tolerable pretence of proof yet did they condemn and execute him upon the Cross several of themselves vindicating his innocency that he was a righteous man and the Son of God The third day after his interment he rose again appeared to and conversed with his Disciples and Followers and having taken care of the affairs of his Church given a larger Commission and fuller instructions to his Apostles he took his leave of them and visibly ascended into Heaven and sate down on the right hand of God as head over all things to the Church Angels Authorities and Powers being made subject unto him V. THE faith of these passages concerning our Saviour are not onely secured to us by the report of the Evangelical Historians and that justified by eye-witnesses the evidence of miracles and the successive and uncontrolled consent of all Ages of the Church but as to the substance
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
parts and duties of their Office and that they did not judge it fit and reasonable to neglect the one that they might attend the other that therefore they should chuse out among themselves some that were duly qualified and present them to them that they might set them apart peculiarly to superintend this affair that so themselves being freed from these incumbrances might the more freely and uninterruptedly devote themselves to prayer and preaching of the Gospel Not that the Apostles thought the care of the Poor an Office too much below them but that this might be discharged by other hands and they as they were obliged the better attend upon things of higher importance Ministeries more immediately serviceable to the souls of men This was the first original of Deacons in the Christian Church they were to serve Tables that is to wait upon the necessities of the Poor to make daily provisions for their public Feasts to keep the Churches Treasure and to distribute to every one according to their need And this admirably agrees to one ordinary notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Foreign Writers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lucian Chronosol scu de Legg Saturnal Tom. 2. p. 823. where 't is used for that peculiar Servant who waited at Feasts whose Office it was to distribute the portions to every Guest either according to the command of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Orderer of the Feast or according to the rule of Equality to give every one alike But though 't is true this was a main part of the Deacons Office yet was it not the whole For had this been all the Apostles needed not to have been so exact and curious in their choice of persons seeing men of an ordinary rank and of a very mean capacity might have served the turn nor have used such solemn Rites of Consecration to Ordain them to it No question therefore but their serving Tables implied also their attendance at the Table of the Lords Supper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h. e. non â—olum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. Epist ad Trall Append. Usser p. 17. For in those days their Agapae or common Love-Feasts whereat both Rich and Poor sate down together were at the same time with the Holy Eucharist and both administred every day so that their ministration respected both the one and the other And thus we find it was in the practice of the Church for so Justin Martyr tells us it was in his time Apol. II. p. 97. that when the President of the Assembly had consecrated the Eucharist the Deacons distributed the Bread and the Wine to all that were present and after carried them to those who were necessarily absent from the Congregation Nor were they restrained to this one particular Service but were in some cases allowed to Preach Baptize and Absolve Penitents especially where they had the peculiar warrant and authority of the Bishop to bear them out nor need we look far beyond the present Story to find St. Philip one of the Deacons here elected both preaching the Gospel and baptizing Converts with great success VI. THAT this excellent Office might be duly managed the Apostles directed and enjoined the Church to nominate such persons as were fitted for it pious and good men men of known honesty and integrity of approved and untainted reputations furnished and endowed with the extraordinary gifts of the Holy Ghost wise and prudent men who would discreetly discharge the trust committed to them The number of these persons was limited to seven probably for no other reason but because the Apostles thought these sufficient for the business unless we will also suppose the whole body of Believers to have been disposed into seven several Divisions for the more orderly and convenient managery of their common Feasts and distributions to the Poor and that to each of these a Deacon was appointed to superintend and direct them without further designing any peculiar Mystery which * Vid. Baron ad Ann. 112. n. 7. Tom. 2. some would fain pick out of it However the Church thought good for a long time to conform to this Primitive Institution insomuch that the Fathers of the †Conc. Neo-Caes can 15. Couc Tom. 1. Col. 1484. Neo-Caesarean Council ordained that in no City how great soever there should be more then seven Deacons a Canon which they found upon this place and ⸫ Hist Eccl. lib. 7. c. 19. p. 734. Sozomen tells us that in his time though many other Churches kept to no certain number yet that the Church of Rome in compliance with this Apostolical example admitted no more then seven Deacons in it The People were infinitely pleased with the order and determination which the Apostles had made in this matter and accordingly made choice of seven whom they presented to the Apostles who as the solemnity of the thing required first made their address to Heaven by Prayer for the divine blessing upon the undertaking and then laid their hands upon them an ancient symbolic Rite of Investiture and Consecration to any extraordinary Office The issue of all was that the Christian Religion got ground and prospered Converts came flocking over to the Faith yea very many of the Priests themselves and of their Tribe and Family of all others the most zealous and pertinacious asserters of the Mosaic Constitutions the bitterest adversaries of the Christian Doctrine the subtlest defenders of their Religion laid aside their prejudices and embraced the Gospel So uncontroulable is the efficacy of divine truth as very often to lead its greatest enemies in triumph after it VII THE first and chief of the persons here elected who were all chosen out of the LXX Disciples as * Haeres XX. p. 27. Epipâ—anius informs us and whom the Ancients frequently stile Arch-deacon as having the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as †Homil. XV. in Act. p. 555. Chrysostom speaks the Primacy and Precedence among these new-elected Officers was our St. Stephen whom the Author of the Epistle to â‚ Epist ad Hâ—ron in Bibl. PP Gr. Lat. p. 37. Hero under the name of Ignatius as also the Interpolator of that to the Ep. ad Trall p. 6. Ibid. Trallians makes in a more peculiar manner to have been Deacon to St. James as Bishop of Jerusalem He is not onely placed first in the Catalogue but particularly recommended under this character a man full of Faith and of the Holy Ghost he was exquisitly skilled in all parts of the Christian Doctrine and fitted with great eloquence and elocution to declare and publish it enriched with many miraculous gifts and powers and a spirit of courage and resolution to encounter the most potent opposition He preached and pleaded the cause of Christianity with a firm and undaunted mind and that nothing might be wanting to render it effectual he confirmed his doctrine by many publick and unquestionable miracles plain evidences and demonstrations of the truth and
as the Messia or the Son of God among the Samaritans giving out himself to be the Father as a Lib. 1. c. 20. p. 115. Irenaeus assures us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as his Countryman b Apol. II. p. 69. vid. Tert. de praeser Haeret. c. 46. p. 219. Justin Martyr tells us the People worshipped him as the first and chiefest Deity as afterwards among the Gentiles he stiled himself the Holy Ghost And what wonder if by this train of Artifices the People were tempted and seduced to admire and adore him And in this case things stood at S. Philips arrival whose greater and more unquestionable miracles quickly turned the Scale Imposture cannot bear the too near approach of Truth but flies before it as darkness vanishes at the presence of the Sun The People sensible of their errour universally flocked to S. Philips Sermons and convinced by the efficacy of his Doctrine and the power of his Miracles gave up themselves his Converts and were by Baptism initiated into the Christian Faith Yea the Magician himself astonished at those mighty things which he saw done by Philip professed himself his Proselyte and Disciple and was baptized by him being either really persuaded by the convictive evidence of Truth or else for some sinister designs craftily dissembling his Belief and Profession of Christianity A piece of Artifice which c H. Eccl. lib. 2. c. 1. p. 39. Eusebius tells us his Disciples and Followers still observed in his time who in imitation of their Father like a Pest or a Leprosie were wont to creep in among the Christian Societies that so they might with the more advantage poison and infect the rest many of whom having been discovered had with shame been ejected and cast out of the Church V. THE fame of S. Philips success at Samaria quickly flew to Jerusalem where the Apostles immediately took care to dispatch some of their own number to confirm these new Converts in the Faith Peter and John were sent upon this errand who being come prayed for them and laid their hands upon them ordaining probably some to be Governors of the Church and Ministers of Religion which was no sooner done but the miraculous gifts of the Holy Ghost fell upon them A plain evidence of the Apostolic Power Philip had converted and baptised them but being onely a Deacon as d Eplph. Haeres XXI p. 29. Epiphanius and e Christ Horâ—â— 18. in 〈◊〉 p. â—â— Chrysostom truely observe could not conser the Holy Ghost this being a faculty bestowed onely upon the Apostles Simon the Magician observing this that a power of working miracles was conveyed by the imposition of the Apostles hands hoped by obtaining it to recover his credit and reputation with the people to which end he sought by such methods as were most apt to prevail upon himself to corrupt the Apostles by a sum of money to confer this power upon him Peter resented the motion with that sharpness and severity that became him told the Wretch of the iniquity of his offer and the evil state and condition he was in advised him by repentance to make his Peace with Heaven that if possible he might prevent the miserable fate that otherwise did attend him But what passed between Peter and this Magician both here and in their memorable encounter at Rome so much spoken of by the Ancients we have related more at large in another place a Antiquit. App. Life of S. Pâ—t Sect. 8. v. 1 Sect. 9. 〈◊〉 4. VI. WHETHER S. Philip returned with the Apostles to Jerusalem or as b Hâ—â—il 19. in Act. App p. 585. Chrysostom thinks staid at Samaria and the parts thereabouts we have no intimations left upon Record 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost ibid. p. 586. But where-ever he was an Angel was sent to him with a message from God to go and instruct a Stranger in the Faith The Angel one would have thought had been most likely himself to have managed this business with success But the wise God keeps Method and Order and will not suffer an Angel to take that Work which he has put into the hands of his Ministers The sum of his Commission was to go toward the South unto the way that goes down from Jerusalem to Gaza which is desart A circumstance which whether it relate to the way or the City is not easie to decide it being probably true of both Gaza was a City anciently famous for the strange efforts of Sampsons strength for his captivity his death and the burial of himself and his enemies in the same Ruine It was afterwards sacked and laid wast by Alexander the Great and as c Geograph l. 16. p. 759. Zach. 2.4 Jer. 47.5 Strabo notes remained wast and desart in his time the Prophetical curse being truly accomplished in it Gaza shall be forsaken a Fate which the Prophet Jeremy had foretold to be as certain as if he had seen it already done baldness is come upon Gaza So certainly do the divine threatnings arrest and take hold of a proud and impenitent People so easily do they set open the Gates for ruine to enter into the strongest and best fortified Cities where Sin has once undermined and stript them naked of the divine protection VII NO sooner had S. Philip received his Orders though he knew not as yet the intent of his journey but he addressed himself to it he arose and went he did not reason with himself whether he might not be mistaken and that be a false and deluding Vision that sent him upon such an unaccountable errand and into a Desart and a Wilderness where he was more likely to meet with Trees and Rocks and wild Beasts then Men to preach to but went however well knowing God never sends any upon a vain or a foolish errand An excellent instance of obedience as 't is also recorded to Abrahams eternal honour and commendation that when God sent his Warrant he obeyed and went out not knowing whither he went As he was on his journey he espied coming towards him a man of Aethiopia an Eunuch of great authority under Candace Queen of the Aethiopians who had the charge of all her treasure and had come to Jerusalem to worship though in what part of the World the Countrey here spoken of was situate the word being variously used in Scripture has been some dispute a Doroâ—h Synops p. 148. Dorotheus and b Sopiâ— ap Hier. de Strip Eccl. in Crescent Sophronius of old and some later Writers place it in Arabia the Happy not far from the Persian Gulf but it 's most generally conceived to be meant of the African Aethiopia lying under or near the torrid Zone the People whereof are described by Homer to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remotest part of mankind and accordingly a Hier. ad Paul Tom. 3. p. 7. S. Hierom says of this Eunuch that he came from Aethiopia that is ab extremis mundi
the Prophet meant it of himself or another desired S. Philip to explain it who being courteously taken up into his Chariot shewed him that all this was meant of and had been accomplished in the Holy Jesus taking occasion thence to discourse to him of his Nativity his Actions and Miracles his Sufferings and Resurrection from the dead and his Ascension into Heaven declaring to him the whole system of the Christian Faith His discourse wanted not its desired effect the Eunuch was fully satisfied in the Messiaship and Divine Authority of our Saviour and wanted nothing but the solemn Rite of Initiation to make him a Christian Proselyte Being come to a place where there was conveniency of Water he desired that he might be baptized and having professed his Faith in the Son of God and his hearty embracing the Christian Religion they both went down into the Water where Philip baptized him and washed this Aethiopian white XI The place where this Eunuch was baptized a Annot. in Act. 8.36 Beza by a very wide mistake makes to be the River Eleutherus which ran near the Foot of Mount Lebanon in the most Northern Borders of Palestine quite at the other end of the Countrey b Descript Terr Sanct. p. m. 330. Brocard places it near Nehel Escol or the Torrent of the Grape the place whence the Spies fetched the bunch of Grapes on the left side of which Valley about half a League runs a Brook not far from Sicelech in which this Eunuch was baptized But c Euseh de loc Hebr. in voc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 66. Eusebius and d Hieron de loc Hebr. in voc Besur S. Hierom followed herein by e Ad. Martyr VIII Idus Jun. Ado the Martyrologist more probably place it near Bethsoron where we are told f Cotovic Itin. l. 2. c. 9. p. 247. it is still to be seen at this day a Village 20 miles distant from Jerusalem in the way between it and Hebron near to which there was a Spring bubling up at the foot of a Hill S. Hierom adds that it was again swallowed up in the same ground that produced it and that here it was that Philip baptized the Ethiopian Which was no sooner done but Heaven set an extraordinary seal to his Conversion and Admission into the Christian Faith especially if it be true what some very ancient Manuscripts add to the passage V. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—od Alexand. in Bibl. Reg. Angl. aliique plures Codd MSs. that being baptized the Holy Ghost fell upon him furnishing him with miraculous gifts and powers and that Philip was immediately snatched away from him XII Though the Eunuch had lost his Tutor yet he rejoiced that he had found so great a treasure the knowledge of Christ and of the true way to Heaven and he went on his journey with infinite Peace and Tranquillity of mind satisfied with the happiness that had befallen him Being returned into his Country he preached and propagated the Christian Faith and spread abroad the glad tidings of a Saviour in which respect g Com. in Esai 53. T. 5. p. 195. S. Hierom stiles him the Apostle of the Ethiopians and the h Euseb H. Eccl. l. 2. c. p. 40 Cyril Catech. XVII p. 457. Psal 68.31 Ancients generally make that prediction of David fulfilled in him Ethiopia shall stretch out her hands unto God and hence the Ethiopians are wont to glory as appears by the i Apud Brov. ubi supr vid. Godigâ— de rebus Acyssin 1. c. 18 p. 113. Confession made by the Ahyssin Embassador that by means of this Eunuch they received Baptism almost the first of any Christians in the World Indeed they have a constant tradition that for many Ages they had the knowledge of the true God of Israel from the time of the Queen of Sheba and Seba being the name of this Countrey as we noted before makes it probable she might govern here her name they tell us was Maqueda who having learnt from Solomon the knowledge of the Jewish Law and received the Books of their Religion taught them her Subjects and sent her Son Meilech to Solomon to be instructed and educated by him the Story whereof may be read in that Confession more at large I add no more concerning the Eunuch then what k Synops ubi supr vid. etiam Sophr. ap Hier. in Cresâ— Dorotheus and others relate that he is reported to have suffered Martyrdom and to have been honourably buried and that diseases were cured and other miracles done at his Tomb even in his time The Traditions of the Countrey more particularly tell us that the Eunuch being returned home first converted his Mistress Candace to the l Ap. Godign loc â—itat p. 117. Christian Faith and afterwards by her leave propagated it throughout Aethiopia till meeting with S. Matthew the Apostle by their joint-endeavours they expelled Idolatry out of all those parts Which done he crossed the Red Sea and preached the Christian Religion in Arabia Persia India and many other of those Eastern Nations till at length in the Island Taprobana since called Ceilon he sealed his Doctrine with his blood XIII GOD who always affords what is sufficient is not wont to multiply means farther then is necessary Philip having done the errand upon which he was sent was immediately caught and carried away no doubt by the ministry of an Angel and landed at Azotus anciently Ashdod a Philistin City in the borders of the Tribe of Dan famous of old for the Temple and residence in it of the Idol Dagon and the captivity of the Ark kept for some time in this place and now enlightned with S. Philips preaching who went up and down publishing the Gospel in all the parts hereabouts till he arrived at Caesarea This City was heretofore called Turris Stratonis and afterwards rebuilt and enlarged by Herod the Great and in honour of Augustus Caesar to whom he was greatly obliged by him called Caesarea for whose sake also he erected in it a stately palace of Marble called Herods Judgment Hall wherein his Nephew ambitious of greater honours and acclamations then became him had that fatal execution served upon him It was a place remarkable for many devout and pious men here dwelt Cornelius who together with his Family being baptized by Peter was in that respect the first fruits of the Gentile World hither came Agabus the Prophet who foretold S. Paul his imprisonment and martyrdom here S. Paul himself was kept prisoner and made those brave and generous Apologies for himself first before Felix as afterwards before Fesius and Agrippa Here also our S. Philip had his House and Family to which probably he now retired and where he spent the remainder of his life for here many years after we find S. Paul and his company Act. 21 8 9. coming from Ptolemais in their journey to Jerusalem entering into the house of Philip the Evangelist
to his discipline and institutions and as the nature of true goodness is ever communicative he presently went and acquainted his Sister Mary with the notice of the Messia who hastned to come to him and importuned him to come home to her house where our Lord afterwards as the Church continued to do after his decease was wont to assemble with his Disciples and that her Son Mark was that young man Mark 14 1â— who bore the Pitcher of Water whom our Lord commanded the two Disciples to follow home and there prepare for the celebration of the Passover III. BUT however that was he doubtless continued with our Lord to the last and after his Ascension stood fair to be chosen one of the twelve if it be true what is generally taken for granted though I think without any reason b Loc. supr citat Chrysostom I am sure enters his dissent that he is the same with Joseph called Barsabas who was put candidate with Matthias for the Apostolate in the room of Judas However that he was one of the LXX c Strâ—â— l. 2. P. 412. Euseb H. Eccl. l. 2. c. 1. p. 38. ex â—lâ—m Hâ—â—ot l. 7. 〈◊〉 Alex. pag. 〈◊〉 Clemens Alexandrinus expresly affirms as others do after him And when the necessities of the Church dayly increasing required more then ordinary supplies he according to the free and noble spirit of those Times having Lands of good value sold them and laid the money at the Apostles feet If it be enquired how a Levite came by Lands and Possessions when the Mosaick Law allowed them no particular portions but what were made by public provision it needs no other answer then to suppose that this Estate was his Patrimonial Inheritance in Cyprus where the Jewish Constitutions did not take place and surely an Estate it was of very considerable value and the parting with it a greater charity then ordinary otherwise the sacred Historian would not have made such a particular remark concerning it IV. THE Church being dispersed up and down after S. Stephens Martyrdom we have no certain account what became of him in all probability he staid with the Apostles at Jerusalem where we find him not long after S. Pauls Conversion For that fierce and active Zealot being miraculously taken off in the height of his rage and fury and putting on now the innocent and inoffensive temper of a Lamb came after some little time to Jerusalem and addressed himself to the Church But they not satisfied in the reality of his change and fearing it might be nothing but a subtle artifice to betray them universally shunned his company and what wonder if the harmless Sheep fled at the sight of the Wolf that had made such havock of the Flock till Barnabas presuming probably upon his former acquaintance entered into a more familiar converse with him introduced him to the Apostles and declared to them the manner of his Conversion and what signal evidences he had given of it at Damascus in his bold and resolute Disputations with the Jews V. THERE is that scattereth and yet increaseth the dispersion of the Church by Sauls Persecution proved the means of a more plentiful harvest the Christian Religion being hereby on all hands conveyed both to Jews and Gentiles Act. 11.20 Among the rest some Cyprian and Cyrenean Converts went to Antioch where they preached the Gospel with mighty success great numbers both of Jews and Proselytes wherewith that City did abound heartily embracing the Christian Faith The news whereof coming to the Apostles at Jerusalem they sent down Barnabas to take an account of it and to setle this new Plantation Being come he rejoiced to see that Christianity had made so fair a progress in that great City earnestly pressing them cordially and constantly to persevere in that excellent Religion which they had entertained himself like a pious and a good man undergoing any labours and difficulties which God was pleased to crown with answerable success the addition of multitudes of new Converts to the Faith But the work was too great to be managed by a single hand to furnish himself therefore with suitable assistance he went to Tarsus to enquire for S. Paul lately come thither Him he brings back with him to Antioch where both of them continued industriously ministring to the increase and establishment of the Church for a whole year together and then and there it was that the Disciples of the Holy Jesus had the honourable name of Christians first solemnly fixed upon them VI. IT hapned about this time or not long after that a severe famine foretold by Agabus a Christian Prophet that came down to Antioch pressed upon the Provinces of the Roman Empire and especially Judaea whereby the Christians whose estates were exhausted by their continual contributions for the maintenance of the Poor were reduced to great extremities The Church of Antioch compassionating their miserable case agreed upon a liberal and charitable supply for their relief which they intrusted with Barnabas and Paul whom they sent along with it to the Governours of the Churches that they might dispose it as necessity did require Ritual Graecor in promot Oeconom p. 281. This charitable Embassie the Greek Rituals no doubt respect when in the Office at the Promotion of the Magnus Oeconomus or High Steward of the Church whose place it was to manage and dispose the Churches Revenues they make particular mention of the Holy and most famous Barnabas the Apostle and generous Martyr Having discharged their trust Act. 12.25 they returned back from Jerusalem to Antioch bringing along with them John sirnamed Mark the son of Mary sister to Barnabas whose house was the sanctuary where the Church found both shelter for their persons and conveniency for the solemnities of their Worship VII THE Church of Antioch being now sufficiently provided of spiritual Guides our two Apostles might be the better spared for the conversion of the Gentile World As they were therefore engaged in the duties of Fasting and Prayer and other public exercises of their Religion the Spirit of God by some prophetic afflatus or revelation made to some of the Prophets there present commanded that Barnabas and Saul should be set apart to that peculiar Ministry to which God had designed them Accordingly having fasted and prayed hands were solemnly laid upon them to denote their particular designation to that service Imposition of hands had been a ceremony of ancient date Even among the Gentiles they were wont to design persons to public Functions and Offices by lifting up or stretching out the hand whereby they gave their Votes and Suffrages for those imployments But herein though they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stretch forth they did not lay on their hands which was the proper Ceremony in use and of far greater standing in the Jewish Church When Moses made choice of the seventy Elders to be his Co-adjutors in the Government it was say the Jews
INTRODUCTION The several periods of the three first Ages Our Lords coming and the seasonableness of it for the propagation of the Gospel His entrance upon his Prophetic Office and the sum of his Ministry The success of his doctrine and the several places where he preached The Story of Agbarus not altogether improbable Our Lords Death What attestation given to the passages concerning Christ by Heathen Writers The testimony of Tacitus Pilats relation sent to Tiberius The Acts of Pilat what Pilats Letter now extant Spurious The Apostles entering upon their Commission and first Acts after our Lords Ascension How long they continued in Judaea Their dispersion to preach in the Gentile Provinces and the success of it The state of the Church after the Apostolic Age. The mighty progress of Christianity The numbers and quality of its Converts It s speedy and incredible success in all Countries noted out of the Writers of those Times The early conversion of Britain to Christianity The general declension of Paganism The silence and ceasing of their Oracles This acknowledged by Porphyry to be the effect of the Christian Religion appearing in the World A great argument of its truth and divinity The means contributing to the success of Christianity The miraculous Powers then resident in the Church This proved at large out of the Primitive Writers The great learning and abilities of many of the Churches Champions The most eminent of the Christian Apologists The principal of them that engaged against the Heresies of those Times Others renowned for other parts of Learning The indefatigable zeal and industry used in the propagation of Christianity Instructing and Catechizing new Converts Schools erected Travelling to preach in all parts of the World The admirable lives of the ancient Christians The singular efficacy of the Christian doctrin upon the minds of men A holy life the most acceptable sacrifice Their incomparable patience and constancy under sufferings A brief Survey of the Ten Persecutions The first begun by Nero. His brutish extravagances and inhumane cruelties His burning Rome and the dreadfulness of that conflagration This charged upon the Christians and their several kinds of punishment noted out of Tacitus The chief of them that suffered The Persecution under Domitian The Vices of that Prince The cruel usage of S. John The third begun by Trajan His character His proceeding against the Christians as illegal Societies Plinies Letter to Trajan concerning the Christians with the Emperours answer Adrian Trajan 's successor a mixture in him of Vice and Vertue His persecuting the Christians This the fourth Persecution The mitigation of it and its breaking out again under Antoninus Pius The excellent temper and learning of M. Aurelius The fifth Persecution raised by him It s fierceness in the East at Rome especially in France the most eminent that suffered there The Emperours Victory in his German Wars gained by the Christians Prayers Severus his temper his cruelty towards the Christians The chief of the Martyrs under the sixth Persecution Maximinus his immoderate ambition and barbarous cruelty The Author of the seventh Persecution This not universal The common evils and calamities charged upon the Christians Decius the eighth Persecutor otherwise an excellent Prince The violence of this Persecution and the most noted sufferers The foundations of Monachism when laid The ninth Persecution and its rage under Valerian The most eminent Martyrs The severe punishment of Valerian his miserable usage by the Persian King The tenth Persecution begun under Dioclesian and when The fierceness and cruelty of that time The admirable carriage and resolution of the Christians under all these sufferings The proper influence of this argument to convince the World The whole concluded with Lactantius his excellent reasonings to this purpose I. THE state of the Christian Church in the three first Ages of it may be considered under a threefold period as it was first planted and established by our Lord himself during his residence in the World as it was enlarged and propagated by the Apostles and first Missionaries of the Christian Faith and as it grew up and prospered from the Apostolic Age till the times of Constantine when the Empire submitted it self to Christianity God who in former times was pleased by various methods of Revelation to convey his will to mankind hath in these last days spoken to us by his Son For the great blessing of the promised Seed after a long succession of several Ages being come to its just maturity and perfection God was resolved to perform the mercy promised to the Fathers and to remember his holy Covenant the Oath which he sware to our Father Abraham Accordingly In the fulness of time God sent his Son It was in the declining part of Augustus his reign when this great Ambassador arrived from Heaven to publish to the World the glad tidings of salvation A period of time as a Contr. Cels lib. 2. p. 79. Origen observes wisely ordered by the divine Providence For the Roman Empire being now in the highest pitch of its grandeur all its parts united under a Monarchical Government and an universal Peace spread over all the Provinces of the Empire that had opened a way to a free and uninterrupted commerce with all Nations a smoother and speedier passage was hereby prepared for the publishing the doctrin of the Gospel which the Apostles and first Preachers of Religion might with the greater ease and security carry up and down to all quarters of the World As for the Jews their minds were awakened about this time with busie expectations of their Messiah's coming and no sooner was the birth of the holy Jesus proclaimed by the arrival of the Eastern Magi who came to pay homage to him but Jerusalem was filled with noise and tumult the Sanhedrin was convened and consulted by Herod who jealous of his late gotten Soveraignty was resolved to dispatch this new Competitor out of the way Deluded in his hopes of discovery by the Magi he betakes himself to acts of open force and cruelty commanding all Infants under two years old to be put to death and among them it seems his own Son which made b Macrob. Saturnal l. 2. c. 4. p. 279. Augustus pleasantly say alluding to the Jewish custom of abstaining from Swines-flesh It is better to be Herods Hog then his Son But the Providence of God secured the holy Infant by timely admonishing his Parents to retire into Aegypt where they remained till the death of Herod which happening not long after they returned II. NEAR thirty years our Lord remained obscure under the retirements of a private life applying himself as the Ancients tell us and the Evangelical History plainly intimates to Joseph's imployment the trade of a Carpenter So little Patronage did he give to an idle unaccountable course of Life But now he was called out of his Shades and Solitudes and publicly owned to be that person whom God had sent to be the great Prophet of his
divinity of that Religion that he taught But Truth and Innocency and a better Cause is the usual object of bad mens Spight and Hatred The zeal and diligence of his Ministry and the extraordinary success that did attend it quickly awakened the malice of the Jews and there wanted not those that were ready to oppose and contradict him So natural is it for Errour to rise up against the Truth as Light and Darkness mutually resist and expel each other VIII THERE were at Jerusalem besides the Temple where Sacrifices and the more solemn parts of their Religion were performed vast numbers of Synagogues for Prayer and Expounding of the Law whereof the Jews themselves tell us there were not less then CCCCLXXX in that City In these or at least some apartments adjoining to them there were Schools or Colledges for the instruction and education of Scholars in their Laws many whereof were erected at the charges of the Jews who lived in Foreign Countries and thence denominated after their names and hither they were wont to send their Youth to be trained up in the knowledge of the Law and the mysterious Rites of their Religion Of these five combined together to send some of their Societies to encounter and oppose St. Stephen An unequal match 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysostom calls it a whole Army of wicked adversaries Orat. in S. Steph. Tom. 6. p. 276. the chief of five several Synagogues are brought out against one and him but a stripling too as if they intended to oppress him rather with the number of assailants then to overcome him by strength of Argument IX THE first of them were those of the Synagogue of the Libertines but who these Libertines were is variously conjectured Passing by Junius his conceit of Labra signifying in the Aegyptian Language the whole Precinct that was under one Synagogue whence Labratenu Jun. in loc in Gâ—n 8.4 or corruptly says he Libertini must denote them that belonged to the Synagogue of the Egyptians omitting this as altogether absurd and fantastical besides that the Synagogue of the Alexandrians is mentioned afterwards Suidas tells us 't was the name of a Nation Suid. in voc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in what part of the World this People or Countrey were he leaves us wholly in the dark Most probably therefore it relates to the Jews that were emancipated and set at liberty For the understanding whereof we must know that when Pompey had subdued Judaea and reduced it under the Roman Government he carried great numbers of Jews captive to Rome as also did those Generals that succeeded him and that in such multitudes that when the Jewish State sent an Embassy to Augustus Josephus tells us Antiquit. Jad lib. 17. c. 12. p. 610. that there were about eight thousand of the Jews who then lived at Rome that joined themselves to the Embassadors at their arrival thither Here they continued in the condition of Slaves till by degrees they were manumitted and set at liberty which was generally done in the time of Tiberius Phil. de legat ad Gai. p. 78â— who as Philo informs suffered the Jews to inhabit the Transtiberin Region most whereof were Libertines such who having been made Captives by the Fortune of War had been set free by their Masters and permitted to live after the manner of their Ancestors They had their Proseucha's or Oratories where they assembled and performed their devotions according to the Religion of their Country every year they sent a Contribution in stead of first-fruits to Jerusalem and deputed certain persons to offer sacrifices for them at the Temple Indeed afterwards as we find in * Tac. Annal. lib. 2. c. 85. p. 88. Tacitus and †Sueton. in vit Tâ—bâ—â— 36 p. 334. Suetonius by an Order of Senate he caused four thousand Libertini generis of those Libertine Jews so many as were young and lusty to be transported into Sardinia to clear that Island of Robbers the occasion whereof is related by ⸫ Antiq. l. 18. c. 5. p. 623. Josephus and the rest both Jews and Proselytes to be banished the City Tacitus adds Italy it self This occasion I doubt not many of these Libertine-Jews took to return home into their own Countrey and at Jerusalem to erect this Synagogue for themselves and the use of their Countreymen who from Rome resorted thither stiling it from themselves the Synagogue of the Libertines and such questionless St. Luke means when among the several Nations that were at Jerusalem at the day of Pentecost he mentions Strangers of Rome and they both Jews and Proselytes X. THE next Antagonists were of the Synagogue of the Cyrenians that is Ap. Jâ—â—ph Antâ—â— Jad lib. 16. c. 10. p. 561. Jews who inhabited Cyrene a noted City of Libya where as appears from a Rescript of Augustus great numbers of them did reside and who were annually wont to send their holy Treasure or accustomed Offerings to Jerusalem where also as we see they had their peculiar Synagogue Accordingly we find among the several Nations at Jerusalem Act. 2.10 those who dwelt in the parts of Libya about Cyrene Thus we read of Simon of Cyrene whom the Jews compelled to bear our Saviours Cross of Lucius of Cyrene Act. 13.1.11.19 20 a famous Doctor in the Church of Antioch of men of Cyrene who upon the persecution that followed St. Stephens death were scattered abroad from Jerusalem and preached as far as Phoenice Cyprus and Antioch The third were those of the Synagogue of the Alexandrians there being a mighty intercourse between the Jews at Jerusalem and Alexandria where what vast multitudes of them dwelt and what great priviledges they enjoyed is too well known to need insisting on The fourth were them of Cilicia a known Province of the lesser Asia the Metropolis whereof was Tarsus well stored with Jews it was S. Pauls birth-place whom we cannot doubt to have born a principal part among these assailants finding him afterwards so active and busie in S. Stephens death The last were those of the Synagogue of Asia where by Asia we are probably to understand no more then part of Asia properly so called as that was but part of Asia minor viz. that part that lay near to Ephesus in which sense 't is plain Asia is to be taken in the New Testament And what infinite numbers of Jews were in these parts and especially at Ephesus the History of the Apostles Acts does sufficiently inform us XI These were the several parties that were to take the Field persons of very different Countries men skilled in the subtleties of their Religion who all at once rose up to dispute with Stephen What the particular subject of the disputation was Loc. 〈◊〉 citat we find not but may with St. Chrysostom conceive them to have accosted him after this manner Tell us Young man what comes into thy mind thus rashly to reproach the Deity Why doest thou study
at least they had continued at Corinth when S. Paul resolved upon a journy to Jerusalem where he staid not long but went for Antioch and having travelled over the Countries of Galatia and Phrygia to establish Christianity lately planted in those parts came to Ephesus where though he met with great opposition yet he preached with greater success and was so wholly swallowed up with the concerns of that City that though he had resolved himself to go into Macedonia he was forced to send Timothy and Erastus in his stead who having done their errand returned to Ephesus to assist him in promoting the affairs of Religion in that place V. S. PAVL having for three years resided at Ephesus and the parts about it determined to take his leave and depart for Macedonia And now it was as himself plainly intimates 1 Tim. 1.3 and the Ancients generally conceive that he constituted Timothy Bishop and Governour of that Church he was the first Bishop says a H. Eccl. l. 3. c. 4. p. 73. Eusebius of the Province or Diocess of Ephesus he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says the b Martyr Tim. ap Phot. Cod. CCLIV col 1401. Author in Photius first act as Bishop of Ephesus and in the Council of Chalcedon XXVII Bishops are said successively to have sitten in that Chair whereof S. Timothy was the first c Conc. Chalced. Act. XI Conc. Tom. 4. col 609. In the d Lib. 7. c. 47. col 451. Apostolical Constitutions he is expresly said to have been ordained Bishop of it by S. Paul or as he in Photius expresseth it a little more after the mode of his time he was ordained and enthroned or installed Bishop of the Metropolis of the Ephesians by the great S. Paul Ephesus was a great and populous City and the Civil Government of the Proconsul who resided there reached over the whole Lydian or Proconsular Asia And such in proportion the Ancients make the Ecclesiastical Jurisdiction of that Church a Homil. XV. in 1 Tim. p. 1606. S. Chrysostom affirming it to be plain and evident that Timothy had the Church or rather the whole Nation of Asia committed to him to him says b Argum. in 1 ad Tim p. 462 Theodoret divine S. Paul committed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the care and the charge of Asia upon which account a little after c Com. in 1 Tim. 3. p. 475. T. 3. he calls him the Apostle of the Asians As for the manner of his Ordination or rather designation to the ministeries of Religion it was by particular and extraordinary designation God immediately testifying it to be his will and pleasure thence it is said to have been done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1.18 1 Tim. 4.14 according to some preceding predictions concerning him and that he received it not onely by the laying on of hands but by prophesie that is as d Homil. V. in 1 Tim. p. 1545. Chrysostom truly explains it by the Holy Ghost it being part of the Prophetic Office as he adds and especially it was so at that time not onely to fore-tell future events but to declare things present God extraordinarily manifesting whom he would have set apart for that weighty Office Thus Paul and Barnabas were separated by the special dictate of the Holy Ghost and of the Governours of the Ephesine Churches that met at Miletus it is said that the Holy Ghost had made them Bishops or Over-seers of the Church And this way of election by way of prophetic revelation continued in use at least during the Apostolic Age e Epist ad Corinth pag. 54. Clemens in his Epistle to the Corinthians tells us that the Apostles preaching up and down Cities and Countries constituted their first-fruits to be the Bishops and Deacons of those who should believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making trial of them by the spirit and another f Clem. Al. lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ap Euseb H. Eccl. l. 3. c. 23. p. 92. Clemens reports of S. John that visiting the neighbour Churches about Ephesus he ordained Bishops and such as were signified or pointed out to him by the spirit VI. THIS extraordinary and miraculous way of chusing Bishops and Ecclesiastic Officers besides other advantages begat a mighty reverence and veneration for the Governours of the Church who were looked upon as God's choice and as having the more immediate character of Heaven upon them And especially this way seemed more necessary for S. Timothy then others to secure him from that contempt which his youth might otherwise have exposed him to For that he was but young at that time is evident from S. Pauls counsel to him 1 Tim. 4.12 so to demean himself that no man might despise his youth the Governours of the Church in those days were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of their age as well as office and indeed therefore stiled Elders because they usually were persons of a considerable age that were admitted into the Orders of the Church This Timothy had not attained to And yet the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 youth admits a greater latitude then we in ordinary speech confine it to g In Orator p. 266. Tom. 1. Cicero tells us of himself that he was adolescentulus but a very youth when he pleaded Roscius's cause and yet h Noct. Attic. l. 15. c. 28. p. 383. A. Gellius proves him to have been at that time no less then XXVII years old Alexander the son of Aristobulus is called i Joseph Antiq. l. 14. c. 13. p. 480. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a youth at the time of his death when yet he was above thirty Hiero in k Hist l. 1. p. 11. Edit 8. ubi vid. Casaub Comment p. 129. ejusd exercit ad Baron Appar n. 99 p. 154. Polybius is stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very young man whom yet Casaubon proves to have been XXXV years of Age and the same Historian speaking of T. Flaminius his making War upon Philip of Macedon says he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very young man for that he was not above thirty years old it being as Casaubon observes the custom both of Greek and Latine Writers to extend the juventus or youthful age from the thirtieth till the fortieth year of a mans life To which we may add what Grotius observes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes the Military Age Annot. in loc all that civil and manly part of a mans life that is opposed to Old Age so that Timothies youth without any force or violence to the word might very well consist with his being at least thirty or five and thirty years of age and he so stiled onely comparatively with respect to that weighty Function which was wont to be conferred upon none but grave and aged men But of this enough VII Acts 20.2 3 c. S. TIMOTHY thus
farther then Jerusalem But to what degrees of truth or probability that opinion may approve it self I leave to others to enquire IV. DIONYSIVS having finished his Studies at Heliopolis returned to Athens incomparably fitted to serve his Countrey and accordingly was advanced to be one of the Judges of the Areopagus a place of great honour and renown The Areopagus was a famous Senate-house built upon a Hill in Athens wherein assembled their great Court of Justice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as b Arislid Tom. 1. p. 331. one calls it the most sacred and venerable Tribunal in all Greece Under their cognizance came all the greater and more capital Causes and especially matters of Religion blasphemy against the gods and contempt of the holy mysteries and therefore S. Paul was arraigned before this Court as a setter forth of strange gods when he preached to them concerning Jesus and Anastasis or the Resurrection None might be of this Council but persons of birth and quality wise and prudent men and of very strict and severe manners and so great an awe and reverence did this solemn and grave Assembly strike into those that sate in it that c Loco supr landat Isocrates tells us that in his time when they were somewhat degenerated from their ancient Vertue however otherwise men were irregular and exorbitant yet once chosen into this Senate they presently ceased from their vicious inclinations and chose rather to conform to the Laws and Manners of that Court 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then to continue in their wild and debauch'd course of life They were exactly upright and impartial in their proceedings and heard causes at night or in the dark that the person of the Plaintiff or the Pleader might have no undue influence upon them Their sentence was decretory and final and from their determination lay no appeal Their number was uncertain by some restrained to nine by others enlarged to thirty one by others to fifty one and to more by some Indeed the Novemviri who were the Basileus or King the Archon the Polemarchus and the six Thesmothetae were the constant Seminary and Nursery of this great Assembly who having discharged their several Offices annually passed into the Areopagus and therefore when Socrates was condemned by this d D. Laert. l. 2. in vit S. â—at p. 115. Court we find no less then two hundred fourscore and one giving their Votes against him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caetera vid. apud R. Volaterran Comment Urban l. 8. tâ—l 318. besides those whose White Stones were for his absolution and in an ancient Inscription upon a Column in the Acropolis at Athens erected to the memory of Rufus Festus Proconsul of Greece and one of these Judges mention is made of the Areopagite Senate of three hundred V. IN this grave and venerable judicature sate our S. Denys when S. Paul about the year XLIX or L came to Athens where he resolutely asserted the cause of Christianity against the attempts of the Stoic and Epicurean Philosophers who mainly appeared against it The Athenians who were infinitely curious and superstitious in matters of Religion not knowing what to make of this new and strange Doctrin that he taught presently brought him before the Areopagite-Senate to whom the proper cognizance of such causes did belong Here in a neat and eloquent discourse delivered not with greater freedom of mind then strength of reason he plainly demonstrated the folly and absurdity of those many vain deities whom they blindly worshipped explained to them that infinite Being that made and governed the World and what indispensable obligations he had laid upon all Mankind to worship and adore him and how much he had enforced all former engagements to gratitude and obedience to repentance and reformation by this last and best dispensation by sending his Son to publish so excellent a Religion to the World His discourse however entertained by some with scorn and laughter and gravely put off by others yet wanted not a happy influence upon many whom it convinced of the reasonableness and divinity of the Christian Faith among whom was our Dionysius one of the Judges that sate upon him and Damaris his wife for so a Desacerdot l. 4. c. 7. p. 67. T. 4. Ambros Epist 82. p. 198. Tom. 3. S. Chrysostom and others make her and probably his whole house An b Hild. in passio S. Dionys n. 6 7 8. ap Sur. Octob. IX p. 122. Author I confess I know not by what Authority relates a particular dispute between Dionysius and S. Paul concerning the Vnknown God who as God-man was to appear in the latter Ages to reform the World this the Apostle shewed to be the Holy Jesus lately come down from Heaven and so satisfied S. Denys that he prayed him to intercede with Heaven that he might be fully confirmed in this belief The next day S. Paul having restored sight to one that was born blind charged him to go to Dionysius and by that token claim his promise to be his Convert who being amazed at this sight readily renounced his Idolatry and was with his house baptized into the Faith of Christ But I know the credit of my Author too well to lay any great stress upon this relation and the rather because I find that Baronius himself is not willing to venture his Faith upon it To which I might add c Loc. supr citat S. Chrysostoms observation that the Areopagite was converted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely by S. Pauls discourse there being no miracle that we know of that might promote and further it VI. BEING baptized he was we are d S. Metaphr ap Sur. ibid. Maxim Syncel ubi supr Psendo-Dionys de divin nomin c. 2. p. 175. T. 1. told committed to the care and tutorage of S. Hierotheus to be by him further instructed in the Faith a person not so much as mentioned by any of the Ancients which creates with me a vehement suspicion that it is onely a feigned name and that no such person ever really was in the World Indeed the e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek Menaeon makes him to have been one of the Nine Senators of the Areopagus to have been converted by S. Paul and by him made Bishop of Athens and then appointed Tutor to S. Denys f Pseudo-Dext Chron. ad Ann. Chr. LXXI Others make him by birth a Spaniard first Bishop of Athens and then travelling into his own Countrey Bishop of Segovia in Spain And both I believe with equal truth Nor probably had such a person ever been thought of had there not been some intimations of such an instructor in Dionysius his Works confirmed by the Scholiasts that writ upon him and afterwards by others improved into a formal Story As for S. Dionysius he is made to travel with S. Paul for three years after his Conversion and then to have been constituted by him Bishop of Athens so that it was necessary
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
they wrought set the truth of what they said beyond all exception that they magnified God the great Creator of the World and published his Son Christ to the World Concluding his discourse with this advice But as for thy self above all things pray that the Gates of Light may set open to thee for these are not things discerned and understood by all unless God and Christ grant to a man the knowledge of them Which discourse being ended he immediately departed from him IV. Ibid. pag. 225. THE wise discourse of this venerable man made a deep impression upon the Martyrs mind kindled in his soul a divine flame and begot in him a sincere love of the Prophets and those excellent men that were friends to Christ And now he began seriously to enquire into and examine the Christian Religion which he confesses he found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the onely certain and profitable Philosophy and which he could not but commend as containing a certain majesty and dread in it and admirably adapted to terrifie and persuade those who were out of the right way and to beget the sweetest serenity and peace in the minds of those who are conversant in it Nor was it the least inducement to turn the scale with him when he beheld the innocency of the Christians lives and the constancy of their death with what fearless and undaunted resolutions they courted torments and encountred Death in its blackest Shape This very account he gives of it to the Roman Emperour For my own part says a Apol. I. p. 50. he being yet detained under the Platonic Institutions when I heard the Christians traduced and reproached and yet saw them fearlesly rushing upon Death and venturing upon all those things that are accounted most dreadful and amazing to humane nature I concluded with my self 't was impossible that those men should wallow in Vice and be carried away with the love of Lust and Pleasure For what man that is a Slave to Pleasure and Intemperance that looks upon the eating humane Flesh as a delicacy can chearfully bid Death welcom which he knows must put a period to all his pleasures and delights and would not rather by all means endeavour to prolong his life as much as is possible and to delude his adversaries and conceal himself from the notice of the Magistrate rather then voluntarily betray and offer himself to a present execution And certainly the Martyrs reasonings were unanswerable seeing there could not be a more effectual proof of their innocency then their laying down their lives to attest it Zeno was wont to say he had rather see one Indian burnt alive then hear a hundred arguments about enduring labour and suffering Whence b Stromat l. 2. p. 414. Clemens Alexandrinus infers the great advantages of Christianity wherein there were daily Fountains of Martyrs springing up who before their eyes were roasted tormented and beheaded every day whom regard to the Law of their Master had taught and obliged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to demonstrate the truth and excellency of their Religion by sealing it with their bloud V. WE cannot exactly fix the date of his conversion yet may we I think make a very near conjecture a H. Eccl. l. 4. c. 8. p. 122. Eusebius tells us that at the time when Hadrian consecrated Antinous Justin did yet adhere to the Studies and Religion of the Greeks Now for this we are to know that Hadrian coming into Egypt lost there his beloved Catamit Antinous whose death he so resented that he advanced him into the reputation of a Deity whence in an ancient inscription at b Ap. Casau not in Ael Spart vit Adr p. 66. Rome he is stiled ϹΥÎΘΡΟÎΟΣΤΩΠΕΠΑΙΓΥΠΤΩ ΘΕΩΠthe Assessor of the Gods in Egypt He built a City to him in the place where he died called Antinoe erected a Temple and appointed Priests and Prophets to attend it instituted annual solemnities and every five years Sacred Games called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 held not in Egypt onely but in other parts whence an c Marm. Oxon. CXLIII p. 277 Inscription not long after those times set up by the Senate of Smyrna mentions Lerenius Septimius Heliodorus ANTINOEA who overcame in the Sports at Smyrna But to return 'T is very evident that Hadrian had not been in Egypt till about the time of Servianus or Severianus his being Consul as appears from that Emperours Letters d Ext. ap Vopist in vâ—t Saturn p. 959. to him whose Consulship fell in with Ann. Chr. CXXXII Traj XVI So that this of Antinous must be done either that or at most the foregoing year and accordingly about this time as Eusebius intimates Justin deserted the Greeks and came over to the Christians Whence in his first Apology presented not many years after to Antoninus Pius Adrians Successor he speaks e Apol. II. revera I. p. 72. of Antinous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who very lately lived and was consecrated and of the Jewish War headed by Barchachab as but lately past which we know was concurrent with the death and apotheosis of Antinous For that Justin's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both passages cannot be precisely confined to the time of presenting that Apology is evident to all and therefore as the phrase is sometimes used must be extended to what was lately done VI. THE wiser and more considerate part of the Gentiles were not a little troubled at the loss of so useful and eminent a person and wondred what should cause so sudden a change For whose satisfaction and conversion as well as his own vindication he thought good particularly to write a Discourse to them in the very first words whereof he thus bespeaks them f Orat. ad Graec. p. 37. Think not O ye Greeks that I have rashly and without any judgment or deliberation departed from the Rites of your Religion For I could find nothing in it really sacred and worthy of the divine acceptance The matters among you as your Poets have ordered them are monuments of nothing but madness and intemperance and a man can no sooner apply himself even to the most learned among you for instruction but he shall be intangled in a thousand difficulties and become the most confused man in the World And then proceeds with a great deal of wit and eloquence to expose the folly and absurdness of the main foundations of the Pagan Creed concluding his address with these exhortations Come hither O ye Greeks Ibid. p. 40. and partake of a most incomparable wisdom and be instructed in a divine Religion and acquaint your selves with an immortal King Become as I am for I sometimes was as you are These are the Arguments that prevailed with me this the efficacy and divinity of the doctrine which like a skilful charm expels all corrupt and poisonous affections out of the soul and banishes that Lust that is the Fountain of all evil whence Enmities Strifes Envy Aemulations Anger
the Metropolis of Lydia a great and ancient City the Seat of the Lydian Kings it was one of the Seven Churches to which S. John wrote Epistles and wherein he takes notice of some that durst own and stand up for God and Religion in that great degeneracy that was come upon it He was a man of admirable parts enriched with the furniture of all useful Learning acute and eloquent but especially conversant in the paths of Divine Knowledge having made deep enquiries into all the more uncommon parts and speculations of the Christian Doctrine He was for his singular eminency and usefulness chosen Bishop of Sardis though we cannot exactly define the time which were I to conjecture I should guess it about the latter end of Antoninus Pius his reign or the begining of his Successors He filled up all the parts of a very excellent Governour and Guide of Souls whose good he was careful to advance both by Word and Writing Which that he might attend with less solicitude and distraction he not onely kept himself within the compass of a single life but was more then ordinarily exemplary for his Chastity and Sobriety his self-denial and contempt of the World upon which account he is by Polycrates Bishop of Ephesus a Ap. Euseb l. 5. c. 24. p. 191. stiled an Eunuch that is in our Saviours explication one of those who make themselves Eunuchs for the Kingdom of Heavens sake who for the service of Religion and the hopes of a better life are content to deny themselves the comforts of a married state and to renounce even the lawful pleasures of this World And God who delights to multiply his Grace upon pious and holy souls crowned his other Vertues with the gift of Prophesie for so b Ap. Hieron de Script in Melit Tertullian tells us that he was accounted by the Orthodox Christians as a Prophet and Polycrates says c Loc. supr citat of him that he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was in all things governed and directed by the afflatus and suggestion of the Holy Ghost Accordingly in the Catalogue d Ap Eâ—seb l. 4. c. 26. p. 147. of his Writings we find one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the right way of living and concerning Prophets and another concerning Prophesie II. IT was about the year CLXX and the tenth e Eâ—sâ—b Chron. ad Ann. CLXXI. of M. Antoninus his Brother L. Verus having died the year before of an Apoplexy as he sate in his Chariot when the Persecution grew high against the Christians greedy and malicious men taking occasion from the Imperial Edicts lately published by all the methods of cruelty and rapine to oppress and spoil innocent Christians Whereupon as others so especially f Eâ—seb H. Eccl. loc supr citat S. Melito presents an Apology and humble Supplication in their behalf to the Emperour wherein among other things he thus bespeaks him If these things Sir be done by your Order let them be thought well done For a righteous Prince will not at any time command what is unjust and we shall not think much to undergo the award of such a death This onely request we beg that your self would please first to examine the case of these resolute persons and then impartially determine whether they deserve punishment and death or safety and protection But if this new Edict and Decree which ought not to have been proclaimed against the most barbarous Enemies did not come out with your cognizance and consent we humbly pray and that with the greater importunity that you would not suffer us to be any longer exposed to this public rapine III. AFTER this he put him in mind how much the Empire had prospered since the rise of Christianity and that none but the worst of his Predecessors had entertained an implacable spight against the Christians This new Sect of Philosophy says he which we profess heretofore flourished among the Barbarians by which probably he means the Jews Afterwards under the reign of Augustus your Predecessor it spread it self over the Provinces of your Empire commencing with a happy omen to it since which time the Majesty and Greatness of the Roman Empire hath mightily increased whereof you are the wished-for Heir and Successor and together with your Son shall so continue especially while you protect that Religion which begun with Augustus and grew up together with the Empire and for which your Predecessors had together with other Rites of Worship some kind of reverence and regard And that our Religion which was bred up with the prosperity of the Empire was born for public good there is this great Argument to convince you that since the reign of Augustus there has no considerable mischief happened but on the contrary all things according to every ones desire have fallen out glorious and successful None but Nero and Domitian instigated by cruel and ill-minded men have attempted to reproach and calumniate our Religion whence sprang the common slanders concerning us the injudicious Vulgar greedily entertaining such reports without any strict examination But your Parents of Religious Memory gave a check to this Ignorance and injustice by frequent Rescripts reproving those who made any new attempts in this matter Among whom was your Grandfather Adrian who wrote as to several others so to Fundanus the Proconsul of Asia and your Father at what time your self was Colleague with him in the Empire wrote to several Cities particularly to Larissaea Thessalonica Athens and all the Cities of Greece that they should not create any new disturbance about this affair And for your self who have the same opinion of us which they had and a great deal better more becoming a good man and a Philosopher we promise our selves that you will grant all our Petitions and Requests An Address managed with great prudence and ingenuous freedom and which striking in with other Apologies presented about the same time did not a little contribute to the general quiet and prosperity of Christians IV. NOR was he so wholly swallowed up with care for the general Peace of Christians as to neglect the particular good of his own or neighbour Churches During the Government of Servilius Paulus Proconsul of Asia Sagaris Bishop of Laodicea had suffered Martyrdom in the late persecution a Ipse Milet. ap Euseb l. 4. c. 26. p. 147. at what time the controversie about the Paschal solemnity was hotly ventilated in that Church some strangers probably urging the observation of the Festival according to the Roman usage celebrating it upon the Lords-day contrary to the custom of those Churches who had ever kept it upon the fourteenth day of the Moon according to the manner of the Jews For the quieting of which contention Melito presently wrote two Books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the Passover wherein no doubt he treated at large of the celebration of Easter according to the observation of the Asian Churches and therefore Polycrates
which he made use of in the Government of the Empire But to return to Mammaea Being a Syrian born she could not be unacquainted with the affairs both of Jews and Christians and having heard of the great fame of a Euseb loc cit Origen was very desirous to see him and hear him discourse concerning Religion that she might know what it was for which the whole World had him in such veneration And for this purpose she sent for him ordering a military guard to conduct him to Antioch where he staid some considerable time and having fully opened the Doctrines of our Religion and given her many demonstrations of the Faith of Christians to the great honour of God and of Religion he was dismissed and permitted to return to his old charge at Alexandria XIII HENCEFORWARD he set upon writing b Ibid. c. 23. p. 224. Commentaries on the Holy Scripture at the instigation of his dear friend Ambrosius who did not onely earnestly importune him to it but furnish him with all conveniences necessary for it allowing him besides his maintenance seven and as occasion was more Notaries to attend upon him who by turns might take from his mouth what he dictated to them and as many Transcribers besides Virgins imployed for that purpose who copied out fair what the others had hastily taken from his mouth These Notaries were very common both among the Greeks and Romans making use of certain peculiar notes and signs either by way of occult or short-writing being able by the dexterity of their Art to take not words onely but entire sentences The original of it is by some ascribed to Tyro Cicero's servant by others to Aquila servant to Mecaenas by others to Ennius and that it was polished and enlarged afterwards first by Tyro then by Aquila and some others It may be in its first rudeness it was much more ancient and improved and perfected by degrees every new addition entitling it self to the first invention till it arrived to that accuracy and perfection that as appears from what c Lib. 14. Epigr. 208. Martial says in the case and Ausonius d Epigram 36. reports of his Amanuensis they were able not onely to keep pace with but many times to out-run the speaker That they were of frequent use in the Primitive Church is without all doubt being chiefly imployed to write the Acts of the Martyrs for which end they were wont to frequent the Prisons to be present at all Trials and Examinations and if the thing was done intra Velum within the Secretarium they used by bribes to procure Copies of the Examinations and Answers from the Proconsul's Register thence they followed the Martyrs to the place of Execution there to remarque their sayings and their sufferings This was done in the most early Ages as is evident from e De Coron c. 13. p. 109. Tertullians mentioning the Fasti Ecclesiae and from what f Epist XXXVII p. 51 S. Cyprian says in his Epistle to the Clergy of his Church and g In vit Cypr non long ab init Pontius the Deacon in his life where he tells us that their Fore-fathers were wont to register whatever concerned the Martyrdom of the meanest Christian the Acts whereof descended down to his time Thus h H. Eccl. l. 5. c. c. 21. p. 189. Eusebius speaking of the Martyrdom of Apollonius in the reign of Commodus tells us that all his Answers and Discourses before the President 's Tribunal and his brave Apology before the Senate were contained in the Acts of his Martyrdom which together with others he had collected into one Volume So that the Original of the Institution is not without probability referred to the times of S. Clemens Bishop of Rome All which I the rather note because it gives us a reasonable account how the Answers and Speeches of the Martyrs the Arguments and Discourses of Synods and Councils and the Extempore Homilies of the Fathers came to be transmitted so intire and perfect to us But I return to Origen whom we left dictating to his Notaries and they delivering it to those many Transcribers that were allowed him all which were maintained at Ambrosius's sole expence a Cod. CXXI col 301. Photius indeed makes this charge to have been allowed by Hippolytus deriving his mistake it 's plain from the Greek Interpreter of b Vid. Hieron de Script in Hippol. S. Hieroms Catalogue who did not rightly apprehend S. Hieroms meaning and who himself speaking of Hippolytus inserts this passage concerning Ambrose I know not how and for no other reason that I can imagin but because in Eusebius his History he found it immediately following the account that was given of Hippolytus his Works d Haeres LXIV p. 228. Epiphanius will have these Commentaries written and the expences allowed to that purpose by Ambrosius at Tyre and that for that end he resided there XXVIII years together An intolerable mistake not onely disagreeing with Eusebius his account but plainly inconsistent with the course of Origen's life And indeed Epiphanius alledges no better an Author then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having picked up the Story from some vulgar tradition and report His industry and diligence in these Studies was incredible few parts of the Bible escaping his narrow and critical researches wherein he attained to so admirable an accuracy and perfection that e Hoc unum dico quod vellem cum invidia nominis ejus habere etiam scientiam Scripturarum floccipendens imagines umbrasque larvarum quarum natura esse dicitur terrere parvulos in angulis garrire tenebrosis Hieron Praef. in Quaest in Genes Tom. 3. p. 201. S. Hierom himself not always over-civil to him professes he could be content to bear that load of envy that was cast upon his name so that he had but withall his skill and knowledge in the Scriptures A passage which f Invectiv II. in Hieron inter oper Hier. Tom. 4. p. 225. Ruffinus afterwards smartly enough returns upon him XIV BUT a stop for the present was put to this work by some affairs of the Church which called him into Achaia then disturbed with divers Heresies that over-ran those Churches And at this time doubtless it was that he staid a while at Athens where as g Ubi supr p. 227. Epiphanius tells us he frequented the Schools of the Philosophers and conversed with the Sages of that place In his journey to Achaia he went through h Euseb loc cit Hier. de Script in Alex. Palestin and took Caesarea in his way where producing his Letters of recommendation from Demetrius he was ordained Presbyter by Alexander of Jerusalem and Theoctistus Bishop of Caesarea Not that this was done by any sinister Arts or the ambitious procurement of Origen himself but was intirely the act of those two excellent persons who designed by this means to furnish him with a greater authority for the management of his
his leave he made an Oration before his Master and in a numerous Auditory wherein as he gives Origen his just commendations so he particularly blesses God g Ibid. p. 178 181. for the happy advantages of his instructions and return thanks to his tutelar and guardian Angel which as it had superintended him from his birth so had especially conducted him to so good a Master elegantly bewailing h Ibid. p. 218. 〈◊〉 his departure from that School as a kind of banishment out of Paradise a being turned like the Prodigal out of his Fathers house and a being carried captive as the Jews were into Babylon concluding that of all things upon earth nothing could give so great an ease and consolation to his mind as if his kind and benign Angel would bring him back to that place again V. HE was no sooner returned to Neocaesarea but Origen followed him with a Letter a Extat in Orig. Philoâ—â— c. 13. p. 41. commending his excellent parts able to render him either an eminent Lawyer among the Romans or a great Philosopher among the Greeks but especially persuading him to improve them to the ends of Christianity and the practice of Piety and Vertue For which purpose he lets him know that he instructed him mainly in those Sciences and parts of Philosophy which might be introductory to the Christian Religion acquainting him with those things in Geometry and Astronomy which might be useful for the understanding and explaining the holy Scriptures these things being as previously advantageous to the knowledge of the Christian Doctrin as Geometry Music Grammar Rhetoric and Astronomy are preparatory to the study of Philosophy Advising him before all things to read the Scripture and that with the most profound and diligent attention and not rashly to entertain notions of divine things or to speak of them without solemn premeditation and not onely to seek but knock to pray with faith and fervency it being in vain to think that the door should be opened where prayer is not sent before-hand to unlock it At his return b Gr. Nyss ib. p. 975. all mens eyes were upon him expecting that in public meetings he should shew himself and let them reap some fruit of all his studies and to this he was universally courted and importuned and especially by the wise and great men of the City intreating him to reside among them and by his excellent precepts and rules of life to reform and direct the manners of men But the modest young man knowing how unfit they generally were to entertain the dictates of true Philosophy and fearing lest by a great concourse and applause he might be insensibly ensuared into pride and vain-glory resisted all addresses and withdrew himself into the Wilderness where he resigned up himself to solitude and contemplation conversing with God and his own mind and delighting his thoughts with the pleasant speculations of nature and the curious and admirable works of the great Artificer of the World VI. NEOCAESAREA was a place large and populous but miserably over-grown with Superstition and Idolatry so that it seemed the place where Satans seat was and whither Christianity had as yet scarce made its entrance to the great grief and resentment of all good men who heartily wished that Religion and the fear of God were planted in that place c Id. ib. p. 976. Phaedimus Bishop of Amasea a neighbour City in that Province a man indued with a Prophetic spirit had cast his eye upon our young Philosopher as one whose ripe parts and piety did more then weigh down his want of age and rendred him a person fit to be a Guide of Souls to the place of his Nativity whose relation to the place would more endear the imployment to him The notice hereof being intimated to him he shifted his Quarters and as oft as sought for fled from one Desert and solitary shelter to another so that the good man by all his arts and industry could not lay hold of him the one not being more earnest to find him out then the other was vigilant to decline him Phaedimus at last despairing to meet with him resolved however to go on with his design and being acted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a divine and immediate impetus betook himself to this pious stratagem the like president probably not to be met with in the Antiquities of the Church not regarding Gregorius his absence who was at that time no less then three days journy distant from him he made his address and prayer to God and having declared that both himself and Gregory were at that moment equally seen by God as if they were present in stead of imposition of hands he directed a Discourse to S. Gregory wherein he set him apart to God and constituted him Bishop of that place and God who steers the hearts of men inclined him how averse soever before to accept the charge when probably he had a more formal and solemn Consecration VII THE Province he entered upon was difficult the City and parts thereabouts being wholly given to the worship of Daemons a Id. ubi supr p. 977. and enslaved to the observance of Diabolic Rites there not being above seventeen Christians in those parts so that he must found a Church before he could govern it and which was not the least inconvenience Heresies had spread themselves over those Countries and he himself though accomplished with a sufficient furniture of humane Learning yet altogether unexercised in Theological studies and the mysteries of Religion For remedy whereof he is said to have had an immediate assistance from Heaven For while one night he was deeply considering of these things and discussing matters of Faith in his own mind he had a vision wherein two august and venerable persons whom he understood to be S. John the Evangelist and the blessed Virgin appeared in the Chamber where he was and discoursed before him concerning those points of Faith which he had been before debating with himself After whose departure he immediately penned that Canon and rule of Faith which they had declared and which he ever after made the Standard of his Doctrin and bequeathed as an inestimable Legacy and depositum to his Successors the Tenor whereof we shall here insert together with the Original Greek which being very difficult to be exactly rendred into our Language the learned Reader if he likes not mine may translate for himself There is one God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of the living Word and of the subsisting Wisdom and Power and of Him who is his Eternal Image the perfect begetter of Him that is perfect the Father of the onely begotten Son There is one Lord the onely Son of the onely Father God of God the Character and Image of the Godhead the powerful Word the comprehensive Wisdom by which all things were made and the Power that gave Being to the whole Creation the true Son of the true