THE —£ 


H . _ T 0 R * 
OF THE 7 2115 


CHURCH or CHRIST. 


' VOLUME ru FIRST. 


CONTAINING 


THE THREE FIRST CENTURIES. 


By THE LatE Rev. JOSEPH MILNER, M.A. 


MASTER OF THE GRAMMAR SCHOOL IN KINGSTON UPON 
HULL, AND AFTERWARDS: VICAR OF THE HOLY 
TRINITY CHURCH IN THE SAME PLACE. 


SECOND EDITION OF VOLUME I. 
REVISED AND CORRECTED 
By TE Rev. ISAAC MILNER, D. D. 


DEAN OF CARLISLE, AND MASTER or QUEEN's COLLEGE, 
CAMBRIDGE. 


CAMBRIDGE, 
PRINTED BY JOHN BURGES PRINTER TO THE UNIVERSITY; 
Ax SOLD BY J. MATTHEWS, IN THE STRAND, . AND 
J. MAWMAN, LONDON; J. DEIGHTON, CAMBRIDGE; 
J. COOKE, OXFORD; w. TESSEYMAN AND 3. TODD, 
YORK; r. BROWNE, HULL; J. BINNS, LEEDS ; 
3, COTTLE, BRISTOL; AND s. HAZARD, BATH. 


— 
MDCCC. 


Cra 


5 INTRODUCTION. 
CENTURY I. 


CONTENTS. 


A fummary View of the Church, ſo far as it may be 
collefied from the Scripture. 


CHAP. I. 


Jeruſalem. = 


CHAP. II. 
5 Judea and Galilee. 


CHAP. III. 


| 0 Samaria. 


Ethiopia, 


CHAP. V. 
Cæ ſarea. 


a2 


CHAP. IV. 1 f 


PAGE 


bh I 
a 41 
2 44 
47 
. 50 
CHAP. 


— r 


— — — 


CONTENTS. 


CHAP. VI. PAGE | 
Antioch and ſome other Aſiatic Churches 55 
CHAP. VII. 
Galatia, = — 
CHAP. VIII. 
CHAP. 1X. 95 
| Theſſalonica, =» <- 76 
CHAP. X. 
Berea and Athens. = 81 
cHAP. XI. 
Corinth. - © 8 5 
CHAP. XII. 
Es Rome. es 985 "oF 
CHAP. XIII. 
Coloſſe. [ _ 9 5 
- CRAFT. XIV. 
Te Seven Churches of Afia. 98 
r 
The Remainder of the firſt Century. 113 


CENTURY 


CONTENTS. „ 


CENTURY II. 
CHAP. 1. PAGE 
The Hiftory of Chriſtians during the * of 
Trajan. - 166 

CHAP. II. 
The Hiſtory of Chriſtians during the Reigns of 
Adrian and Antoninus Pius. 199 
CHAP. III. 
Juſtin Any. g 


| CHAP. IV. | 

The Emperor Marcus Antoninus and his Perſe- 
 cution of the Chriſtians. - 230 
nd. TC - 
Die Martyrdom of Polycarp. 238 
| CHAP. VI. | 

The Martyrs of £000 and Vieme. 253 


CHAP. VII. 

The State of Chriftians under the Reigns of Com- 
modus, Pertinax, and Julian. . Story of 
Per eg, inus. — 274 

CH AP. VIII. 
Some Account of Chriſtian Authors who flouri * 
— in this Century. 283 
3 CHAP. IX. 5 

The Hereſies and Controverſies of this Century 
reviewed; and an Idea of the State an Pro- | 

| greſs of Chriſtianity during the courſe of it. 290 
1 CENTURT 


——ů—ů— —-„— 2 


2 „54. 2 


iy CONTENTS. 


CENTURY III. PAGE 
CHAP. I. 
Irengus. = - yo; 
CHAP. II. 
CHAP. III. 
Pants - 325 
CHAP. IV. 


Clemens Alexandrinus. . 328 
CHAP. v. 


The State of the Church during the Reigns of 


Severus and Garacalla, = 334 


CHAP. VI. 


State of Chriftiauity during the Reigns of Macri- 
nus, Heliogabalus, Alexander, Maximinus, 


Pupienus, Gordian, and Philip. - 358 
CHAP. VII. N 
The Converſion of Cyprian. 367 


_ CHAP. VIII. 
The Beginnings of the Perſecution of Decius.— 
The Government of Cyprian till his Retirement. 378 


CHAP. IX. 


' The Hifory of Orria and of the Welers 


Church during his Retirement of two Years. 384 
_ CHAP. 


1 

4 
1 
r 


CONTENTS vii 


CHAP. X. | PAGE 


Cyprian's Settlement of his Church after his 
| Keturn, andthe Hiftory of the Weſtern Church 
till the Perſecution under Gallus. - - 424 


CHAP. XI. 
The Effects of the Perſecution of Decius in the 
Eaſtern Church. - 439 
CHAP. XII. 


＋ he Hiſtory of the Church during the Nags of 


Gallus, = 466 


CHAP. XIII. 
The pacific Part of Valerian's Reign. 484 


: - CHAP, XIV. 
The laſt Acts and Martyrdom of Cyprian. 504 
CHAP. XV. 

Cyprian compared with Origen, = 516 

CHAP. XVI. 
Other Particulars of V alerian's Perſecution. 533 

CRAP. XVIL--- 
From the Reign of Gallienus to the End of the 

Century. - * Ml 


CHAP. XVIIL 


Some Account of Gregory Thaumaturgus, Theog- 


noftus, and Dionyſius of Rome. 569 
ri!!! 


— — — - — 


— — 


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— a — —_—— — ENT "= 


wh I. 


— — — LES ets 2 — X \ 
ME 57 tut — MST. IT | © bo ad 8 


vii CONTENTS, 


CHEAP. XIX. PAGE 


The further Extenſion of the Goſpel in this Century. 578 


CHAP. XX. 
A ſhort View of the external State of the Church 
| in the Third Century, 


CHAP. XXI. 
2 to the Church of Chrift from its 


Enemies. - =- “1396 


CHAP.. XXII. 
Connexion between the Doctrine and Practice 


- 580 


of Primitive Chriſtians, - 616 


INTRODUCTION 


INTRODUCTION 
BY THE AUTHOR. 


tory of the Church of Chriſt” I pro- 
miſed An Ecclefiaſtical Hiſtory on a new 
Plan.” The Reader therefore will naturally 
expect ſome diſtinct account of a plan, 


which, in a ſubject ſo generally known, 


lays claim to novelty, in order that he may 


judge for himſelf, whether it appears ſuffi 
ciently intereſting to engage his peruſal of 


the work itſelf. 


It it certain, that from our Saviour's unn 


to the preſent, there have ever been perſons 
whoſe diſpoſitions and lives have been formed 
by the rules of the New Teſtament; men 
who have been REAL, not merely NOMINAL 
Chriſtians; who believed the doctrines of the 
_ Goſpel, loved them becauſe of their divine 
excellency, and ſuffered gladly the Loss or 
ALL THINGS, THAT THEY MIGHT WIN 
CHRIST, AND BE FOUND IN HIM“. 
the hiſtory of theſe men which I propoſe to 
write. It is of no conſequence, with "—_— 


* Philip lit, 8, 9.5 


N my Propoſals for printing this © Hiſ- 


It is 


TFA 


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Church requires ſome account. Let not the 


X INTRODUCTION. 


to my pian, nor of much importance I be- 
lieve in its own nature, to what EXTERNAL 
Church they belonged. I intend not to enter 
with any nicety into an account of their rites 
and ceremonies, or forms of Church-govern- 
ment, much leſs into their ſecular hiſtory. 
Even RELIGIOUS CONTROVERSIES ſhall be 
omitted; except thoſe, which ſeem to bear a 
relation to the eſſence of Chriſt's religion, 
and of which the hiſtory of his real 


Reader expect, that the actions of great 
men,—great in a ſecular view I mean,— 
will be exhibited to his .notice. Nothing, 


but what appears to me to belong to Chriſt's 


kingdom, ſhall be admitted: genuine piety 
is the only thing, which I intend to cele- 


"hw. 


It muſt have ſtruck a careful obſerver, that 
SUCH a hiſtory is as yet a great DESIDERA- 


run. Malice has been fed, even to ſatiety, 


by the large diſplays of EccLeslAasTICAL 


WICKEDNEsSs. The wildeſt and the moſt 
viſionary Heretics have filled the hiſtoric 


page; and their follies, both in principle 
and practice, have been deemed worthy of a 
particular enumeration. The internal dif- 


ſenſions of Churches have been minutely 


deſcribed. The intricacies and intrigues of 


Popery, and indeed of every other ſecular 


ſyſtem, 


INTRODUCTION. Xl 


lyſtem, which pretends to wear a religious 
garb, have been developed with a ſtudious 
particularity : The connexion between the 
Church and the ſtate has afforded very ample 
materials of what is commonly called Chuich- 
Hiſtory ; and learning and philoſophy have 
been much more reſpected than godlineſs 
and virtue. 

No doubt ſome more ancient voluminous 
Church-Hiſtorians, as well as Moſheim in 
his Compendium, have given us much uie- 
ful information; and if one might look on 
them as civil hiſtorians altogether, there 
would not be much room for blame. Fur- 
ther, if they had incorporated into their 
ſecular narratives an account of the pro- 
greſs of godlineſs itſelf, I ſhould not have 
dared to reprehend them as Eccleſiaſtical 
Hiſtorians: But they evidently give a much 
larger proportion to the hiſtory of wickednels, 
than to that of piety in general. Hence the 
evils, which have been practiſed in Chriſtian 
countries, ſeem even greater than they really 
were; and, the diſagreeable inference, which 
the reading of Moſheim produced in my own 
mind, is e no ſingular caſe, vz. — that 
real religion appears ſcarcely to have had any 
exiſtence. Infidel malice has triumphed, 
though very unreaſonably, on account of 
theſe things; the vices of Chriſtians, ſo called, 


have 


ö 


xil INTRODUCTION. 


have certainly been exaggerated on the whole; 


and Deiſts and Sceptics have taken advant- 
age, partly from ſuch exaggeration and partly 
from the poverty of our information concern- 
ing Mahometans and Pagans, to repreſent 


BOTH as more virtuous than Chriſtians. 


What account can be given of this unhappily 
partial view of Church-Hiſtory ?— Genuine 


godlineſs is fond of ſecrecy : Humility is of 


its eſſence: She ſeeks not the praiſe of men, 
but the praiſe of God; and hides even the 
ſhe does from the world more ſtudiouſly 


than wickedneſs conceals its evils : Her ſin- 


cereſt votries have, likewiſe, been chiefly pri- 
vate perſons, ſuch as have ſeldom moved in 
the public and noiſy ſpheres of life. The 
moſt celebrated hiſtorians, who hitherto have 
appeared, ſeem not to have had ſo much reliſh 


for godlineſs, as to be induced to take any 


pains to draw her out of her modeſt obſcu- 


rity*. The prevalence of wickedneſs in all 


ages 


* + Fox's Book of Martyrs i is, however, one ſtriking 
exception to this remark. Ihe Magdeburgenſian Cen- 
turiators, whom I did not meet with, till I had hniſhed 
this Volume, are likewiſe, in part, exempted from the 
charge of writing Eccleſiaſtical hiſtory in the ſecular 
manner, which I have reprehended. Yet while they omit, 
or very lamely recount, ſome muſt important Chriſtian 


facts, they relate with tedious exactneſs many unintereſt- 


ing particulars, They ſeem, however, to have been men 
of rea] piety, induſtry, and learning, and may be of much 


uſe 


INTRODUCTION. xiii 


ages has heightened the difficulty . From 
theſe cauſes the ſcarcity of materials, for what 
properly deſerves the name of Church-Hiſtory, 
is much greater than any perſon, who has not 
examined the ſubject, can even conceive. I 
have all along, however, to the beſt of my 


ability and opportunity, conſulted original re- 


cords, and have never contented myſelf with 

copying the ſentiments of modern hiſtorians, 
I hope I ſhall be allowed to call the plan, 

I propoſe, a proper one. Certainly, the 


terms Church and Chriſtian” do in their 


moſt NATURAL and PRIMARY SENSE reſpect 
only G6oop men. The Divine Founder of 
our religion has promiſed, THAT THE GATES 
OF HELL SHALL NOT PREVAIL AGAINST IT. 
Such a ſucceſſion of pious men in all ages 

| muſt 


uſe to me in ſubſequent parts of the hiſtory, ſhould I 
continue it. „„ 

The volume of Mr. Newton is well known, and its 
merit has been acknowledged by men of piety and judg- 
ment. I once thought of beginning only where he ended. 
But as there is an unity of manner and ſtyle which belon 
to every author who plans and executes for himſelf; and, 
as in ſome points I really found myſelf to differ in ſen- 
timent from this very reſpectable writer, I altered my 


opinion, contented in this place to acknowledge, that fo 


far as I can recollect, the peruſal of his inſtructive volume 
of Eccletiaſtical hiſtory firſt ſuggeſted to me the idea 
of this work. 7 

® A hiſtory of the perverſions and abuſes of religion is 


not properly a hiſtory of the Church: as abſurd were it 
to ſuppoſe an hiſtory of the highway-men that have in- 


felted this country to be a hiſtory of England, 


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XIV INTRODUCTION. 


muſt, therefore, have exiſted; and it will be 
no contemptible uſe of ſuch a hiſtory as 
this, if 1t prove, that, in every age, there 
have been REAL followers of Chriſt, Other 
uſes cannot fail to offer themſelves. To ſee 
and trace the goodneſs of God taking care 


of his Church in every age by his Provi- 


dence and Grace, will be, to the devout 
mind, a refreſhment of the moſt grateful 
nature. The honour of Chriſtianity will be 
ſupported ; the value of its eſſential doctrines 


will be aſcertained, and we ſhall have fre- 
quent occaſion to ſtate what the Goſpel is, 


and what it is not. Hence the triumphs of 
the Seeptic will appear to be unfounded in 
truth ; when it ſhall be evident on the whole, 
— that Chriſt's religion has ever exiſted and 


brought forth its proper fruits, to which no 


other ſyſtem can make any juſt pretenſion ; 


and finally, — that the evils of which Chriſ- 


tians, ſo called, have been guilty, aroſe not 
from the Goſpel itſelf, but from the hypo- 


criſy of tnoſe who aſſumed that worthy Name, 


to which neither their faith nor their practice 
gave them any right. 


Theſe, and other obvious advantages of 


ſuch a hiſtory, have determined me to at- 
tempt it. I feel oppreſſed with the greatneſs 


of the ſubject: Nevertheleſs, with God's help, 
( 5 mean | 


„ 
+ 
71 
9 
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* 
* 


INTRODUCTION, xv 
I mean to proceed. Is MAG Nis VOLUISSE 
SAT EST. 

I have two things further to MONTY iſt, 
To aſſure the Reader that I ſhall think it my 
indiſpenſable duty to give him real facts; and, 
if 1 be rather more copious in reflections 
than the ſevere laws of hiſtory allow, he will 
do well to obſerve, that the fathionable miſ- 
repreſentations of ancient ſtory require con- 
ſiderable attention. 

And, 2dly. I i warn the Reader not 


to expect from me any indulgence in the 
modern taſte of Scepticiſm. I ſhall not affect 
to doubt the credibility of ancient reſpectable 
hiſtorians. And, as it is hardly poſſible to 
avoid altogether the infection of the age in 
which one lives, I ſeem to myſelf ſufficiently 
ſecured, by the torrent of prevailing opinions, 
from the other extreme of ſuperſtitious be- 
lief. Both ought to be avoided: but that, 
which ſupports itſelf by the appearance of ex- 
traordinary ſenſe, by the authority of great 
names, and by the love of applauſe, muſt of 
courſe be the more enſnaring. The preſent 
age in matters of religion may juſtly be called 
| the age of ſelf-ſufficiency : We condemn the 
ancients by wholeſale, and without giving 
them a hearing: we ſuſpe& their hiſtorical 
accounts without diſcrimination : malevo- 
lence and profaneneſs are both encouraged 
by 


Wal 


xvi INTRODUCTION. 
by ſuch conduct: we fancy ourſelves fo xx- 


LIGHTENED, as to be without any parallels 


in diſcernment: we are amazed, that our 
anceſtors ſhould ſo long have been deluded 
by abſurdities; and, we are very little aware 


how much ſome future age will pity or 
blame us for follies of which we imagine 


ourſelves perfectly clear. 


J. M. 


CENTURY 


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PREFACE 


— — — 


BY THE EDITOR, 


Dl WP > TI. 
3 ; 
— 
— > 
2 2 


— 


— — 


3 
— 


— — 2 
— - 


CONTAINING 


ANIMA DVERSIONS 


—_— 
- 


— a6 — 


9 
2 


3 
2 — — — - 
"4 — 7 
+ 
— * — by 


——— 


ON 
HAWEIS' 


 IMPARTIAL axp SUCCINCT 


Dr. 


ACS: 8 - 


- —— „ . ——ů — 


HISTORY 


OF THE 


CHURCH OF CHRIST. 


E RR AT A. 


Page xxii. line 17. read hy pocriſy. 
xxviii. bottom, yr. mentioned. 


—— in the note, for Page 327, r. Pages 225, 226, 
and 227. Vol. ii. Mr. M. 

xliii. in the note, . Dr. H. Ls 1. p. 359- 

7. I. 23. audience. 

115, the note, r. Bullet. 

137. I. 19, r. We. 

176. l. 25, r. of its. 

205, in the margin, r. A. D. 117. 

235. in the margin, r. A. D. 177. 

302, |. 14 r. ſuperſtitions, —all. 

540. I. 26. dele as. 


354. 1. 15. r. philoſophical, 


P R E F A C E 


TO VOLUME I. 


& 1. FPHE Editor of this ſecond Edition of the 
I ‚ firſt volume of the Hiſtory of the Church of 
Chriſt by the late Rev. Joſeph Milner, M. A. feels 
it his duty to inform the public, that, ſince the 
publication of the third volume of this work, 
two reaſons have concurred to retard conſiderably 
the progreſs of a fourth Volume.— 1ſt. The copies 
of the firſt volume became ſo very ſcarce and 
were called for ſo often, that the bookſellers preſſed 
exceedingly for an immediate re- publication of it. 
— With their wiſhes the Editor thought it proper 
to comply; and by fo doing, the little leiſure, 
which he could ſpare from indiſpenſable duties, 
has been almoſt entirely employed in reviſing and 
correcting this firſt volume. 2dly. The deceaſe 
of the Author, the worthy and beloved brother 
of the Editor, —has rendered it extremely diffi- 
cult to prepare and fit for the Preſs ſuch of the 
. manuſcripts as were intended to make a fourth 
voiume.— While the Author was alive, many 
doubts and obſcurities might be cleared up in a 
few minutes, which now coſt the Editor hours 
and days; and, ſometimes, he 1s at laſt compelled 
to deſiſt ſrom further inveſtigation, without ſuc- 
| b 2 „ 


XX PRE FACE. 


ceſs, from want of knowing the meaning of ſome 
character of ſhorthand, or the proper edition to be 
made uſe of in conſulting the authorities. 
If it ſhall pleaſe Almighty God to favour him 
with a tolerable ſhare of health, he ſtill hopes to 
ſurmount moſt of the difficulties, though not 
quite ſo ſoon as he could wiſh.— If the fourth 
volume, whenever it ſhall appear, ſhould be thought 
leſs perfect than the reſt, the candid reader, it is 
hoped, will recollect the main reaſon ; which, — 
to the Author's relatives and intimates, is truly a 
melancholy one. 


§2. The Editor is well perſuaded that the utility 
and propriety of continuing this Hiſtory upon the 
fame plan with the three volumes already pub- 
liſned, and with the fourth now in the preſs, is, 
by no means, ſuperſeded by a late publication of 
the Rev. Dr. Hawetrs, which he calls an im- 
partial and ſuccinct Hiſtory of the Church of 
Chriſt.— Dr. H. indeed, repreſents himſelf and Mr. 
Milner as cordially united in the main point: He 
very often commends Mr. M. in ſtrong language; 
and, in one place he ſays, I had hoped from 
him friendly rebuke where I may have erred, or, 
candid acquieſcence in the force of truth where 
it appeared,” —But, if it be allowed, that the ſpirit 
of authors, and the objects they have in view, 
are to be collected, not "fo much from profeffions 
in prefaces or introductions, as from the works 
themſelves, no diſcerning reader can poſſibly be 
diſpoſed to infer much reſemblance between theſe 
_ writers of Ecclefiaftical hiſtory.— Who can 
peruſe Mr. M.'s volumes without being convinced, 
that the great object of the Author is to exhibit, 
in every age, the character of the real followers 
of Jeſus Chriſt, and the nature of genuine Chriſ- 
tianity, conkidered as a * thing? For this 


purpoſe, 


| theſe readers ſuch as are the more experienced 


ANIMADVERSIONS. XXI 


purpoſe, his labours abound with luminous de- 
tails and expoſitions from original documents. 
The hiſtorian has generally an opinion of his 


own, and a pretty ſtrong one too, nor is he back- 


ward in diſcovering it; but, he is ever anxious to 
put his reader in poſſeſſion of the evidence on 
which it is founded; to lay before him all, which, 


he thinks, is authentic, and connected with the ſub- 


jet;—and. ſo, to give him a fair opportunity of 
judging for himſelf. He ſubmits to him a chain of 
reaſoning and obſervation; but it is accompained 
with a regular body of collective hiſtorical proofs; 
which, when the Author's plan * is conſidered, 


diſtinguiſhes this publication from every other 


which has yet appeared. 


3. On the contrary, the haſty performance of 


Dr., H. is characterized throughout, by paucity of 


facts, by deficiency of evidence, and by poſitive 


and declamatory aſſertions.— The readers, who 
love to ſee eccleſiaſtical ranks, dignities and eſta- 
bliſhments degraded and vilified with indiſcri- 
minating averſion, will here meet with plenty of 
gratification for the ſour parts of their tempers, 
and for inveterate prejudices; though even of 


and 


* For an account of the author's plan ſee the [ntrodution 
by himſelf. - Vol. 1 


WE... bans” fays he, «« that from our Saviour's time to 
the preſent, there have ever been perſons, whoſe diſpo- 


fitions and lives have been formed by the rules of the New 
Teſtament: men, who have been xEAaL, not merely NOMINAL 
Chriſtians; who believed the doctrines of the Goſpel, loved 
them becauſe of their divine excellency, and ſuffered gladly 


THE LOSS OF ALL THINGS, THAT THEY MIGHT WIN 


CHRIST, AND BE FOUND IN HIM *. It is the hiſtory of 


theſe men, which I propoſe to write.” —IxnTRODUCTION. 


* Philip. iii. 8, 9. 


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xxii PREFACE. 


and judicious in the arts of lowering and diſpa- 
raging, will be apt to think that their author 
has overſhot his mark by an exceſs of anxiety 


to produce the effect he has in view.—Pride, am- 


bition, and immoralities of every kind, are, no 
doubt, peculiarly odious in dignified eecleſiaſtics, 


yet it ſhould be remembered that, in endeavouring 


to excite our diſlike and abhorrence of theſe vices, 
the mind may be fatigued and even rendered cal- 
lous by being battered with inceſſant repetitions; 
and particularly, when the harſh language derives 


its ſupport from manifeſt perverſions and exag- 


gerations of hiſtory.— Nor ſhould it be forgotten, 
that even in ftating ſimple events, the MANNER 
of doing it may diſcover very different feelings 
and tempers.—One does not expect that a nar- 
rative of the frauds, follies, hypocrity, and am- 


bitious exceſſes of eccleſiaſtical dignitaries, by a 


Clergyman of the Church of England, ſhould, 
in any degree, reſemble the profane and male- 
volent repreſentations of the moſt inſulting and 
reprobate infidels : Many perſons will rather look 


for the wounded ſpirit of a humble Chriſtian and 


of a faithful hiſtorian ſorrowfully recording the 


truth. 


§ 4. As Mr. M. is conſtantly in queſt of the true 


followers of Jeſus Chriſt; he is on all occaſions 
delighted to find them; whether they be in 
Caves, or monaſteries, — in papal or in any other 


communion, —in great cities, or in the vallies of 


Piedmont, — in eſtabliſhed churches, or in diſ- 


ſenting congregations. With him the character 
is decided, whenever it appears that the conduct 
is practically influenced by the eſſentials of Chriſ- 
tianity; and, hence, he is often induced to make 
candid and large allowances for trying circum- 
ſtances and ſeaſons of darkneſs, corruption, and 

8 prejudice. 


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ANIMADVERSIONS. xxili 


prejudice.— The Reader is to decide whether he 
allows too much; but whatever be his deciſion, 
he will own that his author is remarkably con- 
ſcientious in furniſhing him with materials to 
direct his opinion. 

The Editor knows that ſerious perſons of mo- 
deration and judgment, of all perfuaſions,—1N 
the eſtabliſhment and our of it, — ſubſcribe to 


this ſtatement; but it is not to be expected, that 


thoſe, who approve of Dr. H. 's methods of eſti- 
mating Chriſtian worth and excellence ſhould 


agree in the ſame determination. This writer is 


ſeldom warm or energetic, but when he is ex- 
hibiting charges of prelatical uſurpation or en- 


croachment: and one cannot but lament, that 


not only no candid ingenuity of diſcrimination 
is difplayed\ in ſeparating real from 1maginary 
charges, but even common hiſtorical and argu- 
mentative juſtice is continually violated by this 
peremptory judge. Before his tribunal a biſhop 
or dignitary of any kind has little chance of 
acquittal: Even the veracity of the venerable 


Cyprian is ſuſpected, though he ſpeak moſt ex- 


plicitly and poſitively to particular facts. In ec- 
clefiaſtical matters the exerciſe of any fort of 


authority, not immediately derived from the mul- 


titude, ſeems to be among the greateſt crimes a 
man can commit, whether he be an emperor or 
a prelate. The commiſſion of this crime in- 
ſtantly converts virtues into vices : The mildeſt 
government becomes oppreſſion or tyranny; and 
the moſt exemplary piety is accuſed of fraud, 
hypocriſy and bigotry. The moſt reſpectable an- 
cient Mitorians, when they contradict theſe views, 
are diſmiſſed not only without ceremony, but with 
untpeakable contempt; and the moſt valuable 
compoſitions in divinity, becauſe not dreſſed in a 

EY” modern 


xxiv PREFACE. 
modern garb, or becauſe tinctured with ſome 


weakneſſes of the times, are treated with a merci- 
leſs and indecent criticiſm, which often betrays 
want of information in the higheſt degree. — 
Aſtoniſhment “ is frequently expreſſed that others 
ſhould be of a contrary ſentiment: but, gene- 
rally, and almoſt univerſally, little or no reaſon 
is given for the opinion.— Inſtances we have with - 
out number of pert and ſummary deciſion; - none 
of inſtructive and ſatisfactory diſcuſſion. 

The rules, by which Dr. H. appears to judge of 


evidences and of characters, ſeem to be all reverſed 
when 


* Dr. H. is wonderfully apt to bi aſtoniſhed, and ſometimes 
ſhocked, when he ſpeaks of thoſe who preſume to differ from 


his ſentiments, not only on Church Government, but even on 


the doctrines of Chriſtianity. 


Mr. Milner, in Vol. i. p. 506, of his Church Hiſtory, ſays, 
The notion of particular redemption was unknown to the 


ancients; and I wiſh it had remained equally unknown to the 


moderns.” 
Dr. Haweis on this occaſion, in Vol. ii. p- 18, of his Im- 


partial hiſtory, expreſſes himſelf . ſhocked that the Scriptures 


of truth ſhould be treated thus ſlightly; or the greateſt and beſt 
of men be laid under ſo unbecoming a cenſure.” — But he does 


not inform his reader that Mr. M. in the very page quoted by 
Dr. H. refers to the Scriptures of truth in proof of his poſitiou. 


1 Tim. ii. 
In which Chapter are theſe words: 


* Of God our Saviour, who will have aut men 
to be ſaved, and to come unto the knowledge of the truth. For 


there 1s one God, and one Mediator between God and men, the 
man Chriſt Jeſus, Who gave himſelf a ranſom for aut.” 
One would think that any plain man might be allowed to 


_ infer from this Scripture of truth,” that Chrilt died for aLL 


without ſhocking the nicelt feelings. 

So very different a ſpirit pervades the hiſtories of Dr. H. 
and of Mr. M. that the Editor is much inclined to believe that 
the Authors did not agree ſo nearly in their practical principles 
as Dr. H. ſeems to think.—In one place he fays, © I am ſorry 
to differ from a man I revere, and with whom 1 am generally 
one in ſentiment and heart,” p. 351, Vol. i.— And in ſeveral 
Places he uſes expreſſions of umilar unport. 


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ANIMA DVERSIONS. xxv 


when democratical and turbulent ſchiſmatics are 


to be defended: nor does it follow that he is, 


therefore, to he inſtantly accuſed of inconſiſtency 
or contradiction, = It ſhould be recollected, that if 
Chriſtian excellencies be ſullied and debated by an 
eſteem for eccleſiaſtical order, authority, and eſta- 
bliſhment, tliey will, probably, be embelliſhed and 
exalted by the oppoſite diſpoſition. The fame ſpirit, 
which renders a man exceſſively and even abſurdly 


jealous of admitting evidence in favour of an ac- 


culed dignitary, is "Vkely enough to produce ex- 
treme candour and abundant credulity in ſupport 
of factious ſectarians.—The judge has not changed 
his ſentiments: he has different characters before 
him: In one caſe, he is inclined to doubt, - to ſuſpect, 
Hand to trample on authentic records, becauſe he 


knows beforehand the man is guilty of the unpar- 


donable fin of ſupporting Church Government: In 
the other, he f.els himſelf authorized to hope, con- 


jecture, go any lengths, againſt probabilities, in 


mitigation of vice; for the man has a virtue that 


compenſates all defects; he owns no authority but 
what is derived from the congregations; and theſe 
may ſplit and ſeparate into endleſs factions, and each 


of them elect its own RESPECTABLE bilhop. 
According to this plan a man has only, firſt to 


obtain the content of a few dilcontented members 
of a congregation, and then to procure ordina- 
tion by ſome weak, irregular, or immoral biſhop, 


who perhaps arrived at the Epiſcopal dignity in 


a ſimilar way; and he becomes at once a biſhop 
truly choſcn and ordained. 


$ . With ſuch a writer there can be no place 
for argumentative controverly: Arguments are 


miſplaced, either where the mind is not in the 
habit of reaſoning, or where there is a want ot 


agreement on fundamental principles. 
On 


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xvi PREFACE. 
On which accounts the Editor of the ſecond: 


edition of this firſt volume of Mr. M.'s hiſtory 
was diſpoſed to have taken no notice whatever 
of Dr. H.'s publication; fully perſuaded, that 


fuch a book 1s not calculated bs produce rational 


conviction; and alſo, that thoſe, who have already 
embraced the wild theories and ſentiments of the 
author, will not hiſten to diſpaſſionate argumen- 
tation. He was diſpoſed to have entirely omitted 
theſe cautionary obſervations, if his friends had 
not admoniſhed him, that, notwithſtanding Dr. 
H. 's compoſition is rendered leſs effective and leſs 


dangerous in its operation by the preſence of the 


many obvious and offenſive ingredients which ſug- 


geſted theſe remarks, yet it does not, in all caſes, 


carry along with it its own antidote; and, that 
there is ſtill a way left in which it may do eſſential 
miſchief. 

On this head he proceeds to explain himſelf 
as briefly as poſſible. 

He underſtands, that he is called upon by the 
lovers of honeſty and good faith in literary con- 
cerns to warn the minds of ingenuous ſearchers 
after truth, not to give implicit credit to the 
accuracy of Dr. H.'s quotations, —lIt is not his 
way to refer the reader much to chapters and 
pages of authentic documents; he has, however, 
frequently quoted the writings of the late Mr. M. 

— Mr. M. was a firm believer 1n the propriety and 
the utility of eccleſiaſtical eſtabliſhments; and he 
has been thought, in the opinion of reſpectable 
judges, to have ſhewn himſelf an able defender 


of his belief.— This fubject is a tender point with 


Dr. H. and he will not deny, that he has it much 
at heart to overturn whatever oppoſes itſelf to 
his views of the truth in this matter.—In his 
zeal to ſurmount obſtacles, and to arrive at his 
beloved cogcluſions, he has, in his —_— 
rom 


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ANIMADVERSIONS. XXVII 


from Mr. M, Mos r eRossLx miſrepreſented the 
meaning of that autor. | 

The polite cuſtoms of the times will not per- 
mit the writer of this Preface to ule the words 


which are preciſely ſuited to the circumſtances of 


this caſe;—he muſt, therefore, content himſelf 
with ſubmitting to the candid and liberal feelings 
of every intelligent reader, who will take the 
trouble to compare a few examples of the quota- 
tions in queſtion with their originals, whether 
they are not among the moſt unwarrantable and 
daring, inſtances of miſrepreſentation that ever 


exiſted, 
$6. In page 352. Vol. i. Dr. H. has theſe words. 


What he takes for granted in the firſt ſentence, 


I can by no means admit, that © becauſe the 
* Goſpel is of divine authority, and ought to be 
« received, that every rejection of its doctrines is 
4 as juſt a cauſe for condemnation and human 
6 penalties, as murder or theft.“ 8 

Of courſe every one will underſtand the lines 
marked with inverted commas to be the preciſe 


words uſed by Mr. M.—-Now, they not only are 


not his words, but they convey a meaning per- 
fectly inconſiſtent with the ſentence which they 
pretend to repreſent. —That ſentence conſiſts of 
two clauſes. —Of which the former, in Mr. M.'s 
ſecond volume“ ſtands thus; © that the Goſpel 
is of divine authority, and ought to be received, 
on pain of condemnation, by every one, who has 
the opportunity of hearing 1t fairly propoſed,” —. 
The Author is evidently ſpeaking of condemna- 
tion, NOW ALREADY BEFORE GoD, with a cer- 
tain proſpect of ultimate condemnation if the un- 
belief be perſiſted in; and not of condemnation 
before any human tribunal.— The paſſage itſelt 
in queſtion, the paragraph in which it is found, 

the 

Page 225. 


Xxviii PREFACB. 


the text “ of Scripture quoted in ſupport and in ex- 
planat ion of the doctrine inſiſted on, as well as the 
whole Effay which contains them all theſe things 
fix this meaning with the moſt demonſtrative preci- 
ſion.— The latter clauſe of Mr. M. 's ſentence is 
expreſſed in theſe words,. and that a man ought: 
no more to plead the pretences of conſcience for 
rejecting its fundamentals, than for the commiſſion, 
of murder, theft, or any other criminal action.“ 

—Here it is very clearly affirmed, that no pre- 
tences of conſcience are to be admitted in excuſe 
of the great guilt incurred by reject ing the fun- . 
damentals of Chriſtianity; but, there is not a 1 
ſingle word ſaid, reſpecting the puniſhment of 
that 2 by any human penalties.— The caſcs of 
murder and theft are introduced, becauſe no man 

denies the commiſſion of them to be great crimes; 
whereas men are flow and backward. in acknow- 
ledging the 6REATNESs of the fin of infidelity. 

The Author refts his proof on the pofitive de- 
clarations of Scripture: and he thinks that if, as a 
previous ſtep, men could be convinced and er 
bear in memory, that any pretences of conſcience 
are as little to be pleaded in favour of infidelity as 
of murder or theft, ſome of the moſt ſpecious 
objections to eccleſiaſtical eſtabliſnments would be 
overturned 1. 

Mr. M.'s argument is ſtated, explained, and 
ſummed? up by himſelf in the cleareſt and moſt 
concluſive manner. 

The Goſpel is of divine authority and ought 
to be received on pain of condemnation, by” 

In ſupport of this poſition, he quotes the Scrip- 
ture already mention, from St. John:—And then 


he 


He that believeth not the Son ſhall not ſee life but the 
wrath of God abideth. an him. John iii. 36. 


+ Page 322-72 "73 7 1 Nur l. p. 226. Vol. ii. 


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ANIMA DVERSILIONS. xxix 


he infers, that, becauſe the rejection of the Goſ- 
pel implies ſo much wickedneſs of heart that the 
wrath of God is declared to abide on him who 
believeth not the Son, it is the DUTY of the ſu- 
preme power to conſult the good of the com- 
munity by eſtabliſhing the revealed religion *.— 

The eſtabliſhment and ſupport of the true reli- 
gion by the ſtate is the important object, which 
the Author has in view. In regard to the reſtraint 
and puniſhment of the propagators of irreligious 
opinions t, — he owns, that there are difficulties on 
that ſubject; and he certainly did not go ſo far 

as Dr. H. does, who aſks why atheiſm ſhould not 
be tolerated 1? 

How widely different from this is.Dr. H.'s re- 
preſentation of the matter According to him, 
Mr. M.'s words are, every rejection of its doc- 
trines is as juſt a cauſe for condemnation and 
human penalties, as murder and theft.“ 
Mr. M. does not uſe the expreſſion EVER 
REJECTION at all; nor can a ſentence be pro- 
duced from any of his writings, to prove what 
Dr. H. inſinuates him to mean by this groſs 
miſrepreſentation.— Further, when Mr. M. tays, 
<« the Goſpel is of divine authority and ought to 
be received, on pain of condemnation, by ——, 
the expreſſion is perfectly intelligible to every reader, 
but Dr. H. omits entirely, in the firſt clauſe of the 
ſentence which he has quoted, the words on pain 
of condemnation;” and introduces into the latter 
clauſe the words © as juſt a cauſe of condemnation :” 
and not content with ſuch an inexcuſable tranſ- 
Poſition and mutilation, he alſo abſolutely Ixs ERTS 
the words, human penalties” without the leaſt 
foundation or warrant ;—but, not without effect; 
for theſe words do certain ſuperadd to Mr. M.'s 

ſentiments 


Mr. M. Vol. ii. p. 227. + Ses p. 232. 
1 See Dr. H. Vol. i. p. 367. 


TPA 


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XXX PREFACE. 


ſentiments the meaning, which Dr. H. aſcribes to 
the whole paſſage. -Mr. M. does not uſe thoſe 


words in the paſſage alluded to, nor any where 


near it; yet they are not only placed among the 
inverted commas as if they originated with him, 
but afterwards Dr. H. refers to Mr. M.“, and 
puts the words pains and penalties in italics, with 
the words EXPEDIENCY, UTILITY, and RIGHT 


alſo in italics; but let the aſtoniſhed reader know 


that though theſe laſt words are in the page re- 
ferred to, the two tormer are not. | 


$7. A in. Dr. H. in Vol. i.t of his hifjory of 
the Charcb, has the following ſentence, If the 
Supreme Power has no right, page 232, to violate 
liberty of conſcience;“ then it can have no right 
to © eſtabliſh true religion, by poſitive inſtitu- 
tions,” unleſs, &c.—lIn this place Dr. H. is re- 
ferring to Mr. M.'s 2d Vol. p. 232, and the reader 
is to ſuppoſe that the words marked with inverted 


commas are taken fairly from that volume, ac- 


cording to the reference. Whereas, whoever turns 


to the above-mentioned page 232, of Mr. M.'s 


ſecond Volume, will find his words to be, © The 
Supreme power has no right to violate liberty of 
conſcience by extorting confeſſions of faith.“ 
which is a propoſition very different, both in mean- 
ing and in extent, from what Dr. H. repreſents ic 
to be, by ſhamefully W the latter clauſe 
of the ſentence. 


$ 8. Another inſtance of the ſame nature with the 
laſt, may be ſelected from p. 360 of the fame vo- 
lume. He accuſes Mr. M. of ſaying t, that © in 
matters of ſubordinate conſequence, which are evi- 


| dently 
# » Page 226. Vol. i i. + Page 359. 
t Mr. M. p. 233. Vol. ii. 


ANIMADVERSIONS. XXX1 


dently not effential to Chriſtianity, the civil magiſ- 
trate ought not to interfere at all.“ 

The real words of Mr. M. are, it would ſoon 
be agreed, that in matters of ſubordinate conſe- 
quence, which are evidently not eſſential to Chriſti- 
anity, the civil magiſtrate ought not to interfere at 
all, by reſtraining or puniſhing ſuch perſons as differ 
from the eſtablilhment, but that he ſhould ſuffer 
them to enjoy a complete toleration, and to ſerve 
God in their own way.” —* Not to interfere at 
all,” with a period after the word ALL;—and not 
to 1ntertere at all, by reſtraining &c. are expreſſions 
nearly as different in their meaning, as the follow- 
ing; Dr. H. has hardly quoted a ſingle ſentence 
from Mr. M.—. and Dr. H. has hardly quoted a 
ſingle ſentence from Mr. M., FAITHFULLY. 


58 9. In page 357, Dr. H. addreſſes Mr. M. in 
theſe words, You aſk, © May a magiſtrate compel 
by pains and penalties to receive a national reli- 
gion, and reſtrain others from the exerciſe of his 
* own judgment *? Would not this encourage per- 
e ſecution and be a tyranny over the conſciences of 
men?“ — And why, continues Dr. H. evade an- 
ſwering, clearly and diſtinctly, your own queſtions? 
By this quotation, connected with Dr. H.'s ac- 
cuſation of evaſion, the Reader is led to conclude 
that Mr. M. maintained a doctrine of compulſion 
in religious concerns, than which nothing can be 
more repugnant to his real ſentiments. 
In teveral places he expreſſes himſelf on this 
head with the utmoſt preciſion. — Among others, 
in 
» The expreſſion *© reſtrain others from the exerciſe of H 
own judgment,“ ſounds oddly ;—nor are theſe the words of 
Mr. M., notwithſtanding the inverted commas. — The writer of 
theſe animadverſions, however, would in no caſe be underſtoocl 
to cavil at any Night and obvious miſtake, eicher in quotation or 
in grammar, which did not affect the ſenſe materially, 


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t: — — FX" —— cr — 7 : 7 ” p 
1 - _ - — — — — — — - my — = — E — — — — 
—— * _ — — — — : — >, __ 
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— 7 — E 1 1 — 92 2 « 7 a” - — 
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— * — * — ” * — e 7 * 


xxxii PREFACE. 


in his ſecond volume “*, immediately after the 
paſſage mutilated by Dr. H., he has theſe remark- 
able words: © I endeavour to ſeparate what is cer- 
tain and important in this matter from what is 
doubtful and of leſs moment. I ſay without the leaſt 
heſitation, Let no man be compelled to be a Chriſ- 
tian; in ſtrict truth, he cannot. Every man not only 
ought to have, but muſt have the right of private 
judgment.” —And a little after he adds, * It is con- 
trary to duty that men ſhould be forced to pro- 
feſs what they do not believe, becauſe hy pocriſy 
will be the certain, and an augmented enmity, 
the probable conſequence.” —In regard to the 


paſſage itſelf, it is altered in ſeveral reſpects from i 


Mr. M. 's expreſſions; and, moreover, there is again 
an actual interpolation of che words PAINS and PE- 
NALTIES.—Thus by leaving out ſome words, — by 
inſerting others,. — by totally ſuppreſſing a moſt im- 


portant part of the author's anſwer to the queſ- 


tions, —and by accuſing him of evaſion, Dr. H. 
inſinuates, to the Reader's mind, ſentiments the 
very oppoſite to thoſe, which Mr. M. 's two pages are 
calculated to impreſs: He inſinuates, that Mr. M. 
really thought, —though he might judge it inexpe- 
"_ to ſpeak out,—that in religious concerns the 

iftrate had a right to reſtrain the ſubject from 
as exerciſe of his own judgment by pains and 


- penalties, and to compel uim to receive the na- 


tional religion in ſuch a way as to hurt his 
conſcience.—lt is true Mr. M. does not pretend 
to ſatisfy completely every enquiry that may be 
imagined in this difficult ſubject: He explains 
clearly how far he can go ;—and if he do uot 
g the full length, which Dr. H. thinks he ought 
to do, that will be a very inſufficient reaſon tor 
telling the public, that he has really ſaid things, 
which he never did (ay. 


But 
® P. 231. 


WWW 
9 1 8 * 
1 — 1 * 


ANIMADVERSIONS. xxxili 


But, doubtleſs, in future, Dr. H.'s evidences, 
his inverted commas—will be croſs examined 


very cloſely by all perſons who, ſhall read this 
Preface. 


$ 10. The laſt inſtances of this odious ſort of 
perverſion, —the laſt, which the Editor means to 
notice, but by no means the laſt of the many, 
which deſerve ſevere animadverſion, —are to be 
found in page 370 of Dr. H.'s firſt volume:— 
Where he fays,—Mr. M. fuppoles*, — “ That 
without a ſtate-eſtabliſhment there would be no 
religion among us. Let not the Reader forget 
the inverted commas; and then let him pe- 


rule the place referred to by Dr. H.— Mr. M.'s 
words are, Without an eſtabliſhment provided 


by the ſtate, the greater part will ſcarce have any 


religion at all; wickedneſs will be practiſed on 


the boldeſt (cale; and, if the form of government 
have a large portion of liberty 1n 1ts texture, the 
manners will be egregiouſly diſſolute.“ 


$ 11. In the ſame 370th page, Dr. H. 5 * 
bigotry can dwell in uch minds as Mr. Milner 85 
what may we not expect trom other men? \V hy 
ſhould God ſet his face againſt every government, 
which does not fence religion with penal ſanctions.” — 
The letters here printed in Italics are allo in Italics in 
Dr. H.'s book ; but the reader, who turns to the hot- 
tom of Mr. M.'s 24oth page, will perceive that Dr. 
H.'s Italics are as little diſpoſed to obſerve the rules 
of veracity as his inverted commas.—NIr. M.'s 
expreſſion is, Even if the government were, in 
other reſpects, the ſoundeſt and the wiſeſt effort 


of human fagacity, it will probably prove only 


a curſe to its citizens, unleſs ſome legal proviſion 


be 
® Page 240. 
| C 


Xxxxlv PREFACE. 


be made for religion. —God himſelf, there is the 
higheſt reaſon to conclude, WILL SET Als FACE 
AGAINST IT, and confound it.“ 

Let this ſentence be compared with Dr. H.'s 
repreſentation of it. 


§ 12. Since the above was written, a judicious 
friend of the Editor, who had read Dr. H.'s firſt 
diſſertation, ſuggeſted, that the 378th page of his firſt 
volume ought by no means to paſs unnoticed.— 


Perhaps, in no page ever yet printed was there fo 
much miſrepreſentation crowded together, 
Dr. H. fays, I truſt I have now proved, — — 
that the propoſitions you ſet out with, (meaning 
« Mr. M.) are utterly unfounded, and the very 
e reverſe of them, truth.” — He then proceeds to 
make his readers underſtand what were Mr. M.'s 
propoſitions, which, he fays, are the reverſe of 
the truth.—“ That Theodofins had 9 right to 
* make his religion, that of the ſtate univerſally, 
„with pains and penalties on the diffenters from 
his impoſitions.— That every man in this matter 
is to be left to his own conſcience, undiſturbed, 
as long as he is a peaceable ſubject. —Thar it is | 
an unwarranted violation of — right of private i 
judgment to impoſe religious ſentiments on the | 
ſubjects of any government with pains and pe- 
nalties for non- conformity; and that, there- 
1 & fore, Theodoſius, and all others who have acted 
«© like him, are chargeable with a criminal abuſe 
© of authority.” 
The word xo is in Italics: all the reſt of the 
propoſitions are marked with inverted commas; 
| and, it is impoſſible that the reader ſhould make 
any other inference than that they are Mr. M.'s 


very words, with the fingle exception of the 
word No. 


n = _ 
— ß— N 
3 . . 
_— - 1 
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4 


* 


6 


* 


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Or CES 


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— 2 1 7 — 4 \ > IN > 8 - * 
0 22 


A” 


ASS Ge Aer aft Ie—cit ee 
Ws 


It 


0 


ANIMADVERSIONS, XXXV 


It is really painful to remark, that this whole re- 
preſentation is contrary to truth, both as it reſpects 
the words and their meaning. 


$ 13. The Editor of this Volume of Mr.! 


hiſtory, wiſhes it moſt explicitly to be underſtood 


that, in printing theſe animadverfions, his object 
is not, in the ſmalleſt degree, either to confute the 


dangerous and impracticable notions of Dr. H., 


or to defend what he conceives to be the conſti- 
tutional and Scriptural ſyſtem of Mr. M.—The 
latter taſk has already been executed frequently 
by the ableſt writers:—In regard to the former, 
he feels as little inclined to attempt it as he 
would be to undertake a confutation of the Ja- 


cobinical principles of the preſent day; to which 


indeed the fundamental maxims of Dr. H., in 
eccleſiaſtical matters, ſeem but too nearly allied. 


When a Clergyman of the Church of England 


can ſo far forget the dictates of plain ſenſe, and 


the duties of his ſacred profeſſion, as to aſk the 
queſtion, why atheiſm ſhould not be tolerated *, 
the Editor makes no ſcruple to own, that G 


MARKED a Circumſtance, cven if it ſtood ſingle, 


would to him be a ſufficient admonition not to 
loſe time in fruitleſs controverſy with that Clergy- 
man concerning eccleſiaſtical polity, or eccleti- 
aſtical toleration. He may hope, by theſe few 
pages of animadverſion to ftop the practice of 


politive miſquotation ; but not, by a volume, to 
correct inveterate habits of miſrepreſentation, or 
determined prejudices againſt all kind of reſtraint 


in the diſſemination of opinions. Mr. M. with 
great judgment and knowledge of human nature, 
obſerves, 1 do not think it ſufficient to fay, the 
truth will take care of itſelf: The unlearned and 


the 


* Dr. H. Vol. i. p. 367. 
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xxxvi PREFAcRk. 


the unwary ought not to be expoſed to the 
miſchievous effects of ſuch publications *. No 
man had a greater regard for ſober and rational 
liberty: but he reflected with ſorrow; that the 
children of this world are often in theis genera- 


tion not only wiſer than the children of light t, but 


alſo more active and induſtrious: He faw that 
the wicked and defigning laid ſucceſsful ſnares for 
young, inexperienced aud artleſs minds, and that 
the enemy was aſſiduous in ſowing tares, from 
the pulpit, - from the preſs, - and in converſation; 


whilſt thoſe, who were commiſſioned to watch, 


were frequently either aſleep, or neglectful, or 
even maintaining that the adverſary had a natural 
right to do all the miſchief he could. —But, how- 
ever deſperate may appear the cure of certain 
diſeaſed individuals, it will not thence follow that 


ve ought not to warn the public of the contagious 


nature of the malady. For, the romantic and 
viſionary theories of modern diſcontented dema- 
gogues, reſpecting the authority of the multitude 
or of majorities.— particularly, when the ſeditious 
and inflammatory dreſs, in which they are often 
preſented to the public eye, is taken into the ac- 
count,—ought, really, both in civil and in reli- 
gious concerns, to be conſidered as the irrational, 
infectious, productions of diſtempered intellect. A 
CONFUTATION of them is by far too reſpectable 


a term: They are to be expoled: Their miſchievous 


tendency is to be exhibited : The public caution is 
to be excited. A contagion is ſpreading; and falu- 
tary preventives are called for. On tuch occaſions 
recourſe ſhould be had to the very belt expedients 
tor preſerving the intellectual health of the com- 
munity; and in this view, perhaps, no expedient 
will be found more effectual than to direct the 


labours 
* Milner's Hiſtory, Tae lhe p. 234. 
+ Luke xvi. 8. 


ANIMADVYERSIONS, xxxvii 


labours of the cloſet to the detection of the de- 
teſtable arts of poſitive and unequivocal milre- 
preſentation;— which, in ſeaſons of this kind, 
abound much more than is uſually imagined. — 
This expedient, as it is moſt honourable in its 
principle, and powerful in its operative conle- 
quences, will have large claims on the gratitude 
of the public, who, doubtleſs, in future will 
mark the preſumptuous zealots, who have im- 
poſed on their credulity: and, ſurely, it may allo 
be added, that this fame expedient will be moſt 
likely to reclaim young proſelytes 1 in Jacobiniſm, 
whether in civil or in religious politics, when they 
have been inſtructed to perceive that their judg- 


ments were warped, or their paſſions heated by 
abſolute impoſitions. 


§ 14. It is not without deſign, that the Editor, 
in the preceding paragraph, uſes the words * 
and unequivocal miſrepreſentation ;—for firſt, they 
are the mildeſt and the leaſt offenſive terms, that 
occur to him, to denote the criminality of a writer, 
who dares to miſquote his adverſary, both in the 
words, and in the meaning of particular ſentences: 
And, ſecondly, they diſtinguiſh the ſingle, well- 
defined offence of quoting expreſsly words, which 
were never lo uſed, either literally or ſubſtantially, 
from all others, which may be included under 
the vague and general term of miſrepreſentation. 
Alt is 3 in this preciſe way and 
degree, that torms the complaint of the Editor. 


6815. The diſtinction between the two ſpecies 
of milrepreſentation is important, and ought to be 

well impreſſed on the memory. 
In vague and general miſrepreſentations of per- 
ons or things a reader of any caution or experience, 
© 3 before 


xxxviii PREFACE. 


before he ſurrenders his aſſent, reflects whether 
the reaſons adduced by his author, juſtify the ſtrong 
concluſions he has drawn; and if they be found 
deficient for the purpoſe, he, at leaſt, ſuſpends 
his judgment, — and, perhaps, harbours ſuſpicions 


of heat, of party or of prejudice, which lead to a 


nicer inveſtigation of the truth :—But when the 
miſrepreſentation is ſpecific, and poſitive; as, for 
example, when it is affirmed that an adverſary 
has uſed certain individual words, or, that he has 
advanced a particular determinate propoſition; 
and theſe aſſertions prove not to be true, there 
are few readers indeed who may not be impoſed 
on by ſuch controverſial intrepidity as this; there 
are few indeed, who will ſuſpect, that ſuch poſi- 


tive declarations do really conceal and imply a 


want of veracity. d 

In this way much error and deluſion may be 
propagated without ſuſpicion; and much miſchief 
done before detection can take place: Few peo- 
ple will take the trouble to look at originals, fo 
long as it is thought impoſſible that they ſhould 
be miſtated. — Thus, many prolclytes may owe 
their converſion to proceedings of this fort; and 
men may become vehement advocates, or intem- 
perate opponents all their lives after; and they 
may die without ever knowing that the magic 
ſentences, which firſt biafled their judgments, or 
inflamed their paſſions, were, in the ſtricteſt ſenſe, 
poſitive and unequivocal miſrepreſentations. 


§ 16. The force of the Editor's accuſation 
conſiſts in this, that whenever ſentences or para- 
graphs are produced from any writer in the way in 
which Dr. H. has produced them from Mr. M., 


the Reader expects that the lines marked with 


inverted commas ſhould be preciſely the words, 
which are uſed in the place referred to. 
= — [t 


=” \ aead —_— AG 


ANIMADVERSIONS. Xkxix 


—]t is a very inſufficient defence of mifquota- 
tion to urge, that the MEANING of the paſſages 
will, on examination, be found ſubſtantially the 
fame; and it is no defence at all to endeavour 
to ſhew that ſuch Must be an author's meaning 
from his context, or from other parts of his wri- 


tings.— This laſt is a very good rule in the inter- 


pretation of ambiguous or miſconſtrued paſſages; 


when, to find out and fix ſome meaning is the de- 


clared object of the writer; but it is totally inad- 
miſſible in direct and poſitive citations.—In thele, 
the very words ſhould be ſtrictly adhered to; as it 
is no uncommon thing for ſentences or paragraphs, 
which on the firſt reading were thought intelligible 


and plain, to become doubtful and obſcure, by 


being conſtrued differently by different perſons, and 
even by the fame perſons at different times. — By 
theſe and ſimilar reaſons, the Editor is convinced 
that his friends reaſoned wiſely in adviſing him to 
place upon its true footing the credit and reputa- 
tion of Dr. H. as a controverſial writer. On no 
foundation whatever, ſolid or fandy, can he build 
an excuſe for his milquotations. — They are not the 
words of the author: They are not the meaning 


of the ee in point: Nor, laſtly, are they 


the author's general ſentiments; - though if they 
were, — that circumftance would be no apology for 


ETITONECOUS citations. 


This charge is the heavier, becauſe the ſubject 


1s important,—the publication recent—and Dr. H. 


mace the attack. 


& 17. In the opinion of the Editor Dr. H.'s 
book abounds with GROSS miſrepreſentations of the 
GENERAL and indeterminate ſpecies, as well as with 
thoſe which have been called poſitive and une- 


quivocal, becauſe limited to the particular words 


C& © and 


xl PREFACE. 


and meanings as quoted from authors; but he 
by no means indulges the vain hope that any 
thing he could urge would produce in that writer's 
mind a conviction either of intemperate expreſ- 
fion or of erroneous judgment.—There are no 
ſcales or meaſures to adjuſt and ſettle ſuch queſ- 
tions as theſe: and as nothing but ſcales os 
meaſures can be effective, where there is not ſome- 
thing of a diſpaſſionate ſpirit, which inveſtigates 
prudently, concedes candidly, and determines im- 
partially, the diſputed poſitions would, doubtleſs, 
remain exactly where they were, as far as Dr. H. 
and Mr. M. and jhe Editor are concerned. 

Dr. H. would ftill truſt that he had left them 
* no longer involved in difficulties*:” and the 
Editor would expect to hear the fame clamour 
and outcry concerning perſecution and the right of 
private judgment: In all ſuch cafes, therefore, it 
muſt be lett to a judicious public to decide from 
the reſpective characters of the authors, and from a 
collective view of their performances, —who has 
moit deſerved their praiſe, —who has moſt laboured 
in the cauſe of truth and piety, —who has moſt 
diſplayed the mild tempers and graces of the 
Chriſtian ;—and laſtly, who has taken by the hand 
the diligent enquiring ſtudent, and conducted 
him through thorny and pathleſs regions with 
honeſty, ability, and diſcretion; and who has be- 
wildered and confounded the fame, by deſpiſing 
faithful guides, encouraging raſh projects, and fur- 
niſhing treacherous information. 

The' Editor is well aware that miſrepreſenta— 
tions, in the looſe, indeterminate and extended 
uſe of that term, are both hard to avoid and 
hard to prove: Charges alſo of this nature are 
eaſily made, and eafily defended: on all fides 


| there 
See Dr. H.'s Vol. i. p. 378. 


ANIMADVERSIONS. +2 


there is plenty of room for dexterity and evaſion; 
ſo that often there will be no end of controverſy, 
Habits, tempers, education, prejudices, keep even 
the moſt able and moſt ingenuous minds at a 
diftance and in oppoſition : In ſpite of argument 
or remonſtrance, men continue to exaggerate, to 
miſconceive, and to miſtake. 


& 18. As the writer of theſe anĩimadverſions has 
poſitively aſſerted that Dr. H.'s volumes, beſides the 
miſquotations, abound alfo,—not only with venial 
or unavoidable errors, - but with 6Ross miſrepre- 
ſentations of the indeterminate kind; that is, 
where the ſenſe of an author 1s perverted, though 
there be no ſpecific miſtatement of his words, he 
will, in confirmation of that general cenſure, as 
well as in further explanation of the diſtinction 
between the different forts of miſrepreſentation, 
ſolicit the reader's attention for a ſingle moment 
to a remarkable inſtance in point.— Dr. H. in the 
beginning of his firſt differtation, ſpeaks of the 
_ emperor Theodofius in the following terms :— 
He refolved to reduce his Chriſtian ſubjects to 
uniformity with his own opinions, which he pre- 
ſumed to be thoſe of the Scriptures. Inſtead of 
union in the one head Chriſt, held in mutual 
charity and forbearance, he determined to cut and 
ſquare religion according to his own model, and 
by penal laws, to compel ſubmiſſion to the eſta- 
bliſhment which he formed. Mr. Milner under- 
takes to defend the propriety of this conduct.“ — 
Now let us hear Mr. M. from the bottom of page 
197, Vol. ii. to the middle of page 198.—* Theo- 
doſius, earneſtly deſirous to reduce all, who pro- 
feſſed the Chriſtian name to an uniformity, once 
more attempted to unite them by a conference 
_ at Conſtantinople: But where the heart was not 

l | the 


PREFACE, 


the ſame, it appeared that outward conformity 
produced only hypocriſy. The Novatians alone 


agreed cordially with the general Church in ſenti- 
ment.” — 


* In conſequence of this, theſe diſſenters 4 
obtained from the emperor as ample a toleration as 4 
could reaſonably be defired. Heavy and tyran- 3 
nical penalties were denounced in edicts againſt the 
reſt, which, however, do not appear to have been 
executed. The denunciation of them itſelf was, 
therefore, wrong, though it muſt be owned it pro- 
ceeded from the beſt intentions on the fide of Theo- 
doſius, who actually put none of his penal laws 
againſt ſectaries into execution, and meant only to 
induce all men to ſpeak alike in the Church. How 
much better, to have taken pains in promoting the 
propagation of the Goſpel itſelf by the encou- 
ragement of zealous paſtors, and to have given up 
the zeal for a chimera of no value—a pretended 
union without the reality ”—! 
Mr. M. in this paffage, clearly expreſſes an 
opinion, that the penal laws of Theodoſius againſt 
| ſectaries, proceeded from the beſt intentions on 
9 the part of the emperor; and that he meant 
| only to induce all men to ſpeak alike; and he 
adds, as a fact, that he actually put none of thoſe 
laws into execution.— In this ſame paſſage alſo, 
with equal clearneſs, Mr. M. pronounces theſe 
very penalties, or penal edicts, HEAVY and TY- 
RANNICAL; and adds, that the denunciation of 
them itſelf was therefore wrong; and that it would 4 
have been much better to have taken pains in 
promoting the Goſpel, and to have given up | 
the zeal for a chimera of no value. -Did Dr. 
H. miftake Mr. M.'s candid interpretation of 
the MoTiVEs of the emperor for a DEFENCE 
of his conduct? Or, rather, — ls it not utterly 
unaccountable that he ſhould repreſent Mr. M. 


48 


ANIMADVERSIONS. xliii 


as a defender of that very conduct, which he 
has marked in the moſt pointed terms of dif- 
approbation ?— And the more lo as Dr. H. *, 


1 by quoting the very page, proves that he bad read 
4 the paſſages. 


2 


. * - N 
5 . — "4 2 > . 
. — RES K 5 
. — 
0 - — = — 
—— * 
: — * 
_- -- 


After what has been ſaid, it is ſcarcely neceſ- 
fary 0 ; afſure the Reader, that by | bringing together 
into view theſe two paragraphs. from their re- 
ſpective authors, the Editor does not, in the 
ſlabteſt degree, mean to call in queſtion the com- 
plete right of Dr. H. to deliver his own ſenti- 
ments freely. —If RE think that Theodoſius did 
wrong, and that Mr. M. approved his conduct, 
by all means let him ſay ſo. The writer of this 
preface will never complain on ſuch an account. 
Indeed he claims to himſelf a fimilar privi- 
lege, and he freely exerciſes it in this preface 
by warning the public of the danger of receiv- 
ing implicitly the determinations of Dr. H. in 
eccleſiaſtical hiſtory; and, therefore, it would be 
inconſiſtent in him to encroach at all upon Dr. 
H. 's equal right to cenſure, applaud, and repre- 
{ent the ſentiments of others. according to the 
ns of his own judgment or fancy. Let 
4 Dr. H., then, expreſs as much aſtomiſhment, and 
7 as often as he pleates, at the opinions of Mr. M. : 
\ Let him take advantage of the democratical and 
b profane turn of the preſent day; and deicribe that 
hiſtorian as bigoted and ſuperſtitious, and as a 
ſupporter of paſſive obedience and of high church 
principles; ſtill, —all this with the Editor would be 
no proper ground of complaint : he would place it 
all to the {core of partiality and prejudice and dil- 
content; and would never judge theſe cautionary 
animadverſions either necetlary or expedient. — His 

282 complaint 


See Dr. H. Vol. i. p. 35 55g. Dr H. quotes Mr. M's. 198th 
page, vol II. and as 1.4 ſrepreſents him exceedingly, 


— 2 
3 — 
. — 

8 — 


— — 
— — 


goth Lo a) L * Fs EY 2 
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4 


xliv PREFACE. 


complaint commences preciſely when Dr. H. be- 
gins to miſquote: when Dr. H. informs the pub- 
lic that his literary adverſary has written ſentences 


which he did not write: when Dr. H. impoſes 


on the credulity of his readers, by ſo altering or 
mutilating particular paſſages of Mr. M's hiſ- 
tory as to produce meanings different from the 
real ones, and ſometimes oppoſite to them. —A 

artial and a prejudiced judge may be endured.— 
but, if that judge ſhould become alſo a witneſs, 
the ſm:}!-{t deviation from the ſacred duty excites 
alarm and indignation. 


$ 20. This laſt inſtance from Dr. H.'s hiſtory 
reſpecting Theodoſius* treatment of his Chriſtian 
ſubjects, is extremely well adapted to illuſtrate 


the Editor's important diſtinction between the 


two ſorts of miſrepreſentation: and it 1s not impro- 
bable but that the friends of Dr. H. may conceive 
the Editor himſelf, in the following ſtatement, to be 


guilty of the ſame fault. Let the public decide. 


For, the Writer of theſe animadverſions, by the 
incontrovertible facts, which he has produced, 
certainly feels himſelf juſtified in now ſubmitting to 
the careful and ſtudious reader a ſummary view of 
the principles and practice of Dr. H. in the con- 


duct of his Impartial hiſtory.— That work appears ; 


to him to be written in the ſpirit of party and 
of temporal views.—He thinks, that the author, 
in his judgment of the characters of princes or 
dignitaries, is, in general, very little influenced by 
the ſoundneſs of their faith, or by their exemplary 


manners; but rather by their agreement or diſ- 


agreement with his own notions of eccleſiaſtical 
polity: That an exceſſive regard for a wild ſpecies 
of eccleſiaſtical hberty ; a reverence for the au- 
thority of congregations and majorities; and a 
hatred of dignities, and of poſitive inſtitutions 


greatly 


ANIMADVERSIONS. xlv 


greatly diſturb his underſtanding by perpetually 
ſuggeſting ideas of many penal laws, reſtraints, 
puniſhments, fences, fetters, and human penal- 
ties, which exiſt in his own imagination; but not 
in the communities which he attacks: Then, in 
particular, he thinks, that he has painted the or- 
thodox belief and honeſt ardour of the emperor 
Theodoſius in the moſt unfeeling, indiſcrimi- 
nate, and unwarrantable language: That he has 
written nauſeous and diſguſting encomiums on 
the lenity of Julian the apoſtate: That he has 
reviled with illiberal contempt, and with blind, 
preſumptuous invective the pious memories of 
{ome of the moſt excellent primitive fathers : Thar, 
beſides many palpable miſquotations from the late 
: Mr. M., he has often miſrepreſented his GENERAL 
4 ſenſe and meaning in the groſſeſt manner; - and 
IJ laſtly, -That he appears conſtantly to confound 
a zeal for a free and open eccleſiaſtical eſta- 
bliſhment with a zeal for a compulſory and in- 
ſincere uniformity —A very ſingular and a very 
productive error! | 


$ 21. Such are the moſt deliberate ſentiments of 
the Editor. —But, at the fame time that he both 
maintains the above ſtatement to be faithful in itſelf, 
and foreſecs that it will be pronounced fo, upon 
trial, by every impartial reader, he not only admits 
that it ought not, but he expects that it will not, 
be received by a cautious public without reſerve 
and further enquiry. — The certainty of ſuch reſerve 
being uled, and of ſuch enquiry being made, en- 
tirely falls in with his ideas of all general repre- 
ſentations and criticiſms of this kind, however de- 
ciſive and peremptory the terms may be in which 
they are expreſſed: There is, therefore, no dan- 
ger of the public being miſled by them: They 
will examine, whether the Editor has not himſelf 
| been 


xlvi PREFACE. 
been guilty of miſrepreſentation in what he calls 


a faithful ſtatement: nor will any careful reader 


condemn Dr. H. before he has peruſed the ne- 

Nor so, —when Dr. H. poſitive- 
ly and unequivocally quotes a paſſage from Mr. 
M. which is not in his book. Thouſands of 
readers may THEN draw practical inferences from 
ſuch imaginary paſſages without the ſlighteſt ſuſ- 
picion of fallacy : the greatneſs of this literary 
crime becomes the ſecurity for its commiſſion; and 
even Dr. H. himſelf, if he ſhould, in future, fin- 
cerely repent of the practice, may not have it 
in his power to reclaim his deluded readers. — 


Let this ſpecies of miſrepreſentation, therefore, be 


always expoſed and chaſtiſed : It is done with little 
trouble: There can be no diſpute about it; and 
yet the effects may be extenſive, falutary and per- 


manent :—For, though it be true, that readers are, 


in general, much diſpoſed to give credit to the 
ſpecific and poſitive quotations of authors, with- 
out further examination, it does not hence follow, 
that when a practice of this nature is once de- 


tected, the literary puniſhment ſhould not be 
_ exceedingly heavy: Reputation once loſt in this 
way is hard to be regained;—all a man's aſſertions 


in future are received with a jealous ſcrupuloſity: 


and, perhaps, he may frequently be diſbelieved 


even when he ſpeaks the truth. 
When Dr. H.'s late performance was firſt put into 


the hands of the Editor of the ſecond edition of Mr. 


M.'s firſt volume, he had not the ſmalleſt ſuſpicion 


that it could poſſibly contain any ſuch examples of 
the fallaciouſneſs of human teſtimony as thoſe 
Which have been mentioned; but he cannot now 


read a page of that author without experiencing 
a painful apprehenfion of being miſled by him 
in one ſhape or another, It 1s true this conſe- 
quent diſtruſt is both the natural — 

19 - 


* 
2 
{ 
> 
wy 
- 
* 
= Toy 
4 N 


ANIMADVERSIONS. xlvii 
of a falſe guide, and the beſt protection againſt 


his future impoſitions; and, therefore, the wiſ- 


dom and expediency of ſuch a proviſion in the 
conſtitution of man is exceedinęly ſtriking; — the 


neceſſity of it, however, affords a mortifying re- 


flection to the mind ;—and the more fo, where 


men of education, — where Chriſtians, - where the 
clergy are concerned. 


0 By their fruits ye ſhall know them“. — 


Daily experience convinces us that, where an an 


uncommon and an oftentatious profeſſion is made 
of great love for fimplicity, liberty, the right of 
private judgment, &c. very little credit is often 
to be given to theſe extraordinary and magnifi- 
cent pretenſions: they are rather, in many caſes, 
the ſignal for peculiar caution, and watchfulneſs. 
— inexperienced controverſialiſt, after reading 
theſe animadverſions, would hardly ſuppoſe that 
Dr. H. is the man, who ſhould affect to be panting 
after greater purity of principle and more apoſtolic 


manners than are to be found in any exiſting 


viſible Church of Chriſtians;—or, again, that Dr. 
H. of all others, ſhould be the man to brand the 
pious memories of ſuch excellent characters, as 
Ambroſe, Jerom, and Chryſoſtom, by affirming 


tbat they feverally ſtand convicted of a WANT 


OF TRUTH, that the meaneſt Chriſtian at preſent 
would bluſh to have laid to his charge, and con: 
founded to have proved upon him f.“ 


The friends and familiars of Dr. H. will, doubt- 


lefs, bluſh for the many inſtances of diſ:ingenuaus 


depravity, which diſgrace his late publication; and 
truly pious Chriſtians of all denominations will 


lament that profeſſion and practice ſhould be fo 
much at variance. 


When 
* Matthew, Chap. 7. verſe 20. 


1 Dr. H. Vol. i. page 336. 


xlviu PREFACE. 
$ 23. When the candid reader reflects how much 


the late Mr. M.'s ſentiments on eccleſiaſtical eſta- 


bliſhments have been miſrepreſented by the pub- 
lication in queſtion, the Editor truſts, he will 
not think it improper in him to ſubjoin, in this 
place, a compendious ſtatement of the real prin- 
ciples which that induſtrious and careful hiſtorian 
maintained; and by which he was directed in his 


eccleſiaſtical reſearches and repreſentations. — This 


may be done with great brevity, and with very little 
repetition of what has already been faid. 

Mr. M. was extremely attached to order and 
regularity; but he had no improper fondneſs 
whatever for hierarchy. No man was further re- 
moved from bigotry in the moſt comprehenſive 
meaning of the term; from the bigotry of popu- 


lar and democratical 3 as well as from that 


of en: and blind ſubmiſſion to autho-— 
rity: He deteſted perſecution in every ſhape: No 


. abi could be more oppoſite to his wiſhes, ' 


or more diſtant from his thoughts, than that 
which Dr. H. aſcribes to him without the ſmalleſt 
foundation; namely, that every rejection of the 
doctrine of Chriſtianity 1s as juſt a cauſe for con- 
demnation and human penalties as murder and 
theft. He was a fair, and a zealous defender of 
eccleſiaſtical eſtabliſhments according to Scriptu- 
ral ideas, and the principles of the Britiſh con- 
ſtitution as illuſtrated and developed in the Tole- 
ration act: He never contends for uniformity in 

the ſenſe in which Dr. H. repreſents him to Love 
done*.—lf, by uniformity be underſtood the exiſt- 
ence of one, and only of one religious eſtabliſh- 
ment in an empire, or in the ſame part of an 
empire, as in England or Scotland, then it is 
true, and,—in no other ſenſe 1s it true—that 
Mr. 
Page 359- | 


Pp as | 


„ 7 v7 W WT 3 3 


ANIMADVERStONS. xlix 


Mr. M. contends for an uniformity. No doubt, 
he would have rejoiced in a fincere unifor- 
mity under the protection of one eftabliſhment, 
if the preſent ſtate of human imperfection could 
have admitted it; but he was too well acquaint- 
ed with the corrupt principles and ungovern- 
able paſſions of man to expect ſo much mode- 
ration, candour and harmony:—and he always 
expreſſes his deteſtation of comeuLs10N in this 
matter. Let no man,” fays he, in the paſl: 

already referred to“, be compelled to be a 
Chriſtian,” —which is going much farther than 
ſaying, Let no man be compelled to become a 
member of the eſtabliſhment.—It was no fatis- 


faction to him to find that, in any caſe, an in- 
creaſe of conformity was purchaſed at the expence 


of integrity: nor would he allow that, in that 
way, the Church of England could poſſibly derive 
any advantage but what was indirect and precari- 
ous.—He would not deny, that, perhaps, by ſuch 
unnatural intruſions, the leſs cautious and leſs dili- 
gent members of her communion might be put 
more on their guard. io 

This deſcription contains the practical and the 
theoretical principles of Mr. M. on theſe con- 
tentious ſubjefts.—The ſubſtance of them may 


be briefly expreſſed in diſtinct propoſitions ;—thus, 


— The Supreme power has a right and ought to 
eſtabliſh the true religion by poſitive inſtitutions; 
but, it has no right to extort confeſſions of faith. 
It has alſo a right to reſtrain men from deriding 
and profaning the ſacred inſtitutions of the coun- 

try, and from propagating infidelity, idolatry, athe- 
iſm and groſs irreligion of every fort. —The eſſentials 
of revealed religion cannot be neglected or de- 


ſpiſed without a turpitude of heart, which the 


| Scripture 
® Page 32 of theſe animadverſions. 
q 


* 20 — * — —— — 
o 
as ad Lohan dd. amd > — 1 * 
— 5 


1 PREFACE, 


Scripture connects with the final ruin of the foul*. 
— l heſe effentials or fundamental articles are few; 
but they. are of immenſe importance and ſhould 
be carefully ſelected by the legiſlator from ſubor- 
dinate truths and circumſtantial : and, laſtly, in 
all matters of ſubordinate conſequence, which are 
not evidently effencial to Chriſtianity, the civil ma- 
giſtrate ſhould ſuffer men to enjoy a complete toler- 
ation, and to ſerve God in their own way. 

| Theſe are nearly the very words of Mr. M.; 


and the moderate and truly Chriſtian ſentiments, 


which they expreſs, appear in his hiſtory through- 
out: The Editor eſpouſes them with as much point- 
ed decifion as he recoils from Dr. H's. unfounded 
cenſures and extravagant opinions. 


8 24. In THE MANAGEMENT of theſe Animad- 
verſions, the writer hopes, that, conſiſtently with fo 
much brevity, he has taken the moſt effectual way of 
guarding the public in general, and the Church 
of England in particular, from the daring impo- 
ſitions of a man, who would ſtill be confi red as 

a friend and a brother}. 

He has ſhewn them how to make a proper 
eſtimate of the credit of this ſame friend and brother 
by convicting him of poſitive and direct miſtate- 


ments of the words and ſentiments of Mr. M.. 


the Author, whom he was oppoſing; and he has 
ſubjoined a brief review of that Author's real opi- 


nions.—He has, alſo, warned them explicitly of the 


groſs partialities and averſions of Dr. H.; and of 
his numerous miſrepreſentations of the vague and 
indeterminate kind; and he has expreſsly laid be- 


fore 
Mr. M. vol. ll. p. 24 


+ See, y, Mr. M. Vol. u. Chap. xvii. 

t Dr. H. ſays in bis introduction, p. ix,— . Having &c.— 
deen called to miniſter in the Church of England, I have embraced 
and ſubſeribed her articles ex azzmp, and have continued to pre- 


fer an epiſcopal mode of Government; and J am content here in 


to abide with God, till I can find one more purely apoſtolic. 2: 


5 l 


AN IMAPVARS tos. 1 
fore them one palpable inſtance of this laſt ſort, 


in the caſe of Theodoftus. — He could eafily have 


furniſhed many more examples of a fimilar nature; 


but this would have been beſides his purpoſe; 


and, as he neither expects, nor defires to be be- 
lieved on his own bare aſſertion, he confidently re- 


fers the cautious reader to Dr. H.'s book itſelf, and 
requeſts him to compare its contents with Mr. 


M.'s volumes, and with the authentic documents 


of ancient hiſtory. 


$ 25. It is not to be denied, that exqiteſſons of 
cominendation of forme patrs of the Engliſh eccle- 
ſiaſtical inſtitutions have dropped from the pen 
of Dr. H.; —but hf this, it appears 


very clear, that, whoever can dige his repreſenta- 


tion of perſons and things in 33 muſt ſoon 
become a weak friend, or a bitter enemy of the 
Church of England — for this reafon,—b - 


_ cauſe the tendency of his performance, in the 


main arid with very flight exceptions, 1s to leffen 


reſpect for that Church, te increaſe diſlikes, pre- 


judices and objections; and to render its rulers 
odious and contemptible with the moſt indiſcrimi- 
nat ing indecency. 

The Editor of the ſecond edition of this firſt Vo- 
lame freely owns, that this laſt conſideration became 
an additional motive in determining his mind to ani- 
mad vert upon Dr. H. 's late publication. It is allow- 
ed, that, of late years, chere has appeared a very 


manifeſt and deſperate deſign to undermine and 
ſubvert all reſpect for regular and conſtituted autho- 
rities both in Church and State: and this, under the 


plauſible pretence of regard for natural liberty and 
the right of private judgment. At ſuch a ſeaſon, he 
could not be induced to think that a work, ſo 
replete both with dangerous ſentiment and unfair 
management, ought to pon unnoticed. —_ 

2 


12 ad 


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3 3 9 = IK; 8 2 8 — — * 2 " 2 1 - 
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— - . bs * 2 4 an 


li PREFACE. | 


Dr. H. may continue to profeſs reſpect and re- 
verence for the Church of which he is a member; 


and far be it from the Editor, even in his own 


mind, to paſs any ſentence unfavourable to his 
ſincerity: The Editor only pretends to judge of 
actions and their tendencies by the rules of com- 
mon ſenſe and experience; and, on theſe grounds, 
he has a full perſuaſion, that whatever profeſſions 
Dr. H. may make, if he continue to Acr as 
he has done of late, the enemies of the Church 
of England will not fail to enumerate him as one 
of their own party ;—as one,—-who only waits for 


favourable moments to demoliſh and trample upon 
the venerable inſtitutions by which he has long 


been cheriſhed and ſupported, and of which he 
has ſolemnly and repeatedly declared his expreſs 
approbation. 


$ 26. It has indeed been hinted to the Editor, 
that he 1s giving too much importance to a perform- 
ance ſo ſuperficial and fo uncandid as that of Dr. H. 
— But be this as it may;—Be his reaſons, when 


they are put together and well conſidered, ſatis- 


factory or not, he is very ſincere in declaring, 
that though, ultimately and on the whole, he 
felt a conſiderable preponderancy of argument in 
tavour of the ſtep, which he has taken in writing 
theſe animadverſions, he did not arrive at that con- 
cluſion without conſiderable hefitation. — Weighty 
objections occurred to his mind; but they were 
overbalanced.— It will not be neceſſary to deſcribe 
his feelings on the occaſion; - the moſt material 
will readily occur to conſiderate perſons. 

The greateſt admirers of Dr. H. cannot be 
more ſolicitous than he has been to diſcover ſome 
explanation of that Author's conduct, that might 
be intelligible and probable without having re- 
courſe to the ſuppoſition of more DEFECT oF 

| | PRINCIPLE 


ANIMA DVERSIONS. Un 


PRINCIPLE than is implied in mere inadvertency, 
haſte, prejudice, ſtrong attachment to party, and 
ſuch like. If the Writer could, conſcientiouſly, 
have owned that he felt himſelf tolerably fatisfied 
on this point, it might have turned the balance 
the other way, at leaſt for the preſent, and he 
might have ſpared himſelf this unpleaſant taſk. — 
He well knows that the common enemies of 
Chriſtianity rejoice, when thoſe, who ſhould be its 
ſupporters, have diſputes and contentions among 
themſelves; or, in any ſhape, act a part inconſiſtent 
with their profeſſion ; and he would not unneceſſarily, 
afford them occaſions for triumph. —Fie felt allo, 
that there might be ſome danger of indulging feel- 
ings inconſiſtent with Chriſtian patience and for- 
bearance ; and, there is no petition which he offers 
up with more fincerity and fervency, than © Lead 

us not into temptation.” 


$ 27. As ſoon as it became his deliberate judg- 
ment, that theſe and all other objections ought to be 
encountered, he reſolved to uſe plainneſs of ſpeech 
ſuited to the occafion, and fimply to defcribe his 
own ſentiments without affectation or hypocriſy.— 
On ſuch occaſions, jt is very much the practice of 
the world to aſſume a great appearance of patient 
coolneſs and apathy, which ill correſponds both with 
what is felt in the cloſet, and with the effect in- 
tended to be produced; but the writer of theſe 
animadverfions is no admurcr of this practice, nor 
Joes he tee any example of it in Scripture, nor 
does any particular circumſtance ſuggeſt to him 
the duty or the propriety of diſguiſing or ſup- 
preſſing honeſt indignation.— The offence is of a 
public nature: No ſymptoms of penitence have 
appeared: The miſchief 15 operating. _ 

: 


ar EI > ones nn — 
22 — hu 5 


F 
4 
1 
3 \ 
* 


— _ "= 
— — 7 
— 


— 


— ——— — p — 
- -_ — 
e 


iv PREFACE. 

He hopes, notwithſtanding, that he has felt no 
emotions, which have led him to break the Scrip- 
ture- rule, Be ye angry and fin not, - and he is 


SURE that he has moſt conſcientiouſly confined 


himſelf to the points in queſtion, and not ſuffered 
himſelf to be entangled, drawn afide, or exaſpe- 


rated by the conſideration of any extraneous matter 
whatever. 


From Dr. H. bimſelf he has not received the 


flighteſt perſonal offence : and he is, alſo, ready 


to acknowledge, that that author ſpeaks much 


more reſpectfully of Mr. M., and allows him much 


greater excellence of character and ability in every 
point of view than literary adverſaries uſually do, 


who differ ſo much on any _— in which they 
are much intereſted, 


$ 28. A Writer, who, in this lain and decifive way, 
accuſes, but not without proof, and cenſures, but not 


without juſtice and moderation, has a right to be be- 


lieved when he FURTHER declares that, though the 
ſuppoſitionof inadvertency, of heat of temper, of pre- 


judice and party, of the hope and proſpect of ſecurity 


on account of Mr. M.'s deceaſe,—in a word, though 
every ſuppoſition—ſhort of deſign, —and though all 
the ſuppoſitions, taken togerher as an aggregate, 
which he can make, appear to him completely in- 
adequate to the explanation of the conduct of Dr. 
H.,—ſtill, he cannot bring himſelf ſteadily to abide 
by the opinion of a wilful intention in that author 


to deceive, in the degree, which the facts imply.— 


If this declaration ſhould be thought, in any mea- 
ſure, inconſiſtent with other things ſtated in theſe 
animadverſions, the writer has no objection that 
the ſuſpicion of contradiction ſhould be explained 
by the puzzle which has hampered his own mind, 
whenever he has ſuffered himſelf to refle& on the 


motives 


——— — • ͤ— —w— Ge re cs 


n 2 


— MK 


ANTMADVERSIONS. lv 


motives of the conduct in queſtion, and by the ſort 
of fluctuation of judgment, which is uſually expe- 
rienced in ſuch difagreeable and difficult circum- 
ſtances. — The diſagreeableneſs and the difficulty of 
the circumſtances conſiſt in this; The facts are de- 
ciſive; and, as far as they are concerned, they incu- 
rably and irrecoverably convict Dr. H. of poſitive 
and direct miſrepreſentations, and would juſtify 
much ſtronger language than any which has been 
uſed in this ſtatement to the public. — Now, though 
the inference from the facts to the motives ſeems 
natural and even unavoidable, ſtill, it is with great 
reluctance that the mind acquieſces i in paſſing ſo 
heavy a cenſure: It looks around with anxiety for 
ſome way of eſcape that may be leſs diſhonourable ; 

and, though it does not ſucceed, it always has one 


reſource left; - namely, to leave the motives with 


the Searcher of all hearts. It is, however, not to be 


diſſembled, that even this reſource, as far as it may 


be ſuppoſed to have any tendency to mitigate the ac- 
cuſations againſt Dr. H., is but flender and inade- 
quate ; and, that it is ſupported rather by the pre- 
vious improbability of the exiſtence of ſuch diſho- 
nourable motives, than by any want of evidence, or 


by any imperfection in the reaſoning which connects 


together actions and their principles. 


$ 29. How deceitful is the human heart! And 
how watchful ought every one to be, who cagerly 
embarks in a cauſe, which is connected with re- 
ligion, leſt he ſhould be found ſubſtituting buman 
inventions in the place of the Goſpel of Chriſt ; or, 
leſt he ſhould miſtake his own partialities and at- 
tachments for pure brotherly love and Chriſtian 
affection! How much is it to be wiſhed, alſo, that 
all men were more accuſtomed to turn inward the 
eyes 


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lvi PREFACE. 


eyes of their underſtanding in the way of ſelf. 
examination! — They would then, both have leſs 
time to ſcrutinize the defects of others, and alſo be 
more diſpoſed to interpret thoſe defects with can- 


dour and equity! In the holy Scriptures men are 
exhorted to try the ſpirit and temper of profeſſors 


of Chriſtianity, whether they be really of God; 
and, on this important head, two things deſerve moſt 
ſeriouſly to be noted: Firſt, —That an exceſſive at- 
tachment to any ſpecies of eccleſiaſtical eſtabliſn- 


ment is, in itſelf, by no means a deciſive evidence 


of a truly Chriſtian diſpoſition; for no ſuch teſt is to 
be found among the Scripture- rules for the trial of 
ſpirits. Secondly, That either an attachment or 
an averſion of this ſort, exceſſively indulged and 

ified, to the excluſion of an habitual practice of 
ſelf denial and of watchfulneſs againſt temptations of 


ery kind, may deplorably evince the dominion 


of a carnal ſpirit, which may have taken poſſeſſion 


of a man, may always be uppermoſt in the thoughts, 


may darken the underſtanding, and diſpoſe it to 
endleſs miſconceptions. 1 


There is, no doubt, abundant reaſon to lament 


the errors and vices of profeſſors of Chriſtianity in 


every age; but, it is no very ſalutary practice to be 
frequently employed either in exaggerating the real 
failings of antient times, or in contemplating with 
complacency THE IMAGINARY excellencies of our 
own.— The hiſtorian in particular, 1s always called 
upon to diſpenſe juſtice with impartiality and to 
convey inſtruction with diſcernment. 


The prudent reader will obſerve that theſe reflec- 
tions are by no means miſcellaneous or urele- 


vant.—lf the peruſal of Dr. H's, hiſtory be con- 


ceived 


n ä 5 * 
A al 
_—— — 


ANIMADVERSIONS. lun 


celred to have ſuggeſted them, it is becauſe that 
performance appears uncommonly defective in the 
juſt appreciation of genuine piety and of ſpiritual 
graces: it is becauſe it has a great tendency to puff 
up modern Separatiſts and diſcontented perſons of 
all denominations with a vain conceit of their 
religious attainments,—to induce a proud belief of 
vaſt ſuperiority on compariſon with the early 
Chriſtians, —to withdraw the mind from the cultiva- 
tion of internal practical humility, —and to diſpoſe 
it to eſtimate the fruits of godlineſs, rather by a 
contentious zeal for external ordinances and regula- 
tions than by a vigorous mortification of the fleſh 
with its affections and luſts. 


$ 30. The facts and obſervations contained in 
theſe animadverſions will, probably, convince many 
Readers, that the Impartial hiſtory of Dr. H., fo 
far from having ſuperſeded the neceſſity of the 
continuation of Mr. M.'s plan, renders that con- 
tinuation ſtill more deſireable; — and the Writer 
affures the public, that nothing, which 1s con- 
tained in that publication, thall, as far as he 1s 
concerned, delay the progreſs of the fourth volume 
for a ſingle moment, 


$ 31. As Editor of this ſecond edition of the firſt 
volume, his duty requires him moſt gratefully to 
acknowledge the liberal patronage of the Univerſity 
of Cambridge, in having, at their expence, already 
printed three volumes of Mr. M. 's Eccleſiaſtical 
hiſtory ; and in having engaged to print the re- 
maining manuſcript papers relative to the ſame 
ſubject.— Their kindneſs and conſideration in this 
matter certainly makes an indelible impreſſion on 
his mind:—And, if any thing could increaſe his 
affectionate attachment to that learned body after 
e ſo 


Iviii PREFACE. 


ſo long and active a refidence among them, it 
would be this honourable token of reſpect to the 
memory of his deceaſed brother; who, himſelf, many 
years ago, as a Student in the ſame Seminary“, 


received diſtinguiſhed marks of approbation. 


$ 32. The liberties, which the Editor has taken 
with the MEANING or the MATTER of the Author 
in this new edition, are very few; for, the more he 
has examined and compared with each other the 
original authorities, which are frequently obſcure 
and contradictory, the more ſcrupulouſſy faithful 
he has found him in his ſtatement of facts, and 
the more judicious and diſcreet in ſeparating truth 

from error, and in affigning the juſt degrees of 
probabilities.—If the alterations from the old edi- 
tion ſhould, in ſome few inſtances, appear, on the 
compariſon, to be greater than might from this 
account be expected, the Reader is to underſtand, 
that theſe are to be juſtified either from actual 
remarks of the Author in manuſcript, or from the 
Editor's recollection of his converſations.—In re- 
gard to the obſervations and reflections contained 
in the work, the Editor conceives that the public 
will expect to have thoſe of the Author himſelf, 
as indeed, by his talents, his taſte, and his ex- 
perience in religious enquiries, he was eminently 
qualified to make them. 

The ſmaller alterations, however, —in the uſe 
of particles, and of particular words, and in the 
conſtruction of ſentences, are very numerous: and, 
if the Editor has helped the perſpicuity of the 
„„ Author 
* Mr. Milner took his degree of B. A. in the year 1766; 


and obtained, as a prize, one of the Chancellor's gold medals. 
The Candidates were uncommonly numerous and able. 


Two handſome gold Medals are given annually by the 
Chancellor of the Univerſit) of Cambridge to ſuch Bachelors 
2 


of Arts as excel in claſſical 


ANIMADVERSIONS. lix 

Author, without diminiſhing his force, he has 
gained his aim. | 

At the time the firſt edition of this volume 
was printed, the Author had very few moments of 
time, which he could poſſibly beſtow on correfting 
either his copy or the preſs. 

On the whole, the Reader will not fail to find 
this firſt volume much improved by this new 
Edition. The type, the printing, and the paper 
are all much better; and ſeveral helps to the me- 
mory are here ſupplied, which were omitted in the 
former Edition. 


* 


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CENTURY 


- 
22 


* 


CENTURY I. 


A SUMMARY VIEW OF THE CHURCH, 80 FAR AS 
IT MAY BE COLLEETED FROM THE SCRIPTURE. 


CHAP. I. 
JERUSALEM. 


HAT * repentance and remiffion of fins 

ſhould be preached in the name of Jeſus 
Chrift, beginning at Jeruſalem “,“ is a paſſage of 
Scripture, which at once points out what the Chriſ- 
tian religion is, and where we may look for its 
beginning. We are to deſcribe the riſe of a dif- 
penſation the moſt glorious to God, and the moſt 
beneficent to man. Chriftianity found mankind 
in an univerſal ftate of fin and miſery. In Judea 
alone ſomething of the worſhip of the true God 
exiſted. The forms of the Moſaic economy ſub- 
ſiſted, but were greatly obſcured and corrupted 
with Phariſaic traditions, and Sadducean protane- 
neſs. The ancient people of God had defiled 
_ themſelves with heathen profligacy: and, though 
there wanted not a multitude of teachers among 
them, yet, when He, who knew what was in man, 
faw the ſpiritual condition of this people, he was 
moved with compaſſion toward them, becauſe they 
fainted, and were as ſheep without a ſhepherd.” 
Certainly 


| * Luke xxiv. 47. 
Vor. I. * 


—ͤ— v- - 
2232 — 
— 


2 VIEW OF THE CHURCH chf. 1. 


Certainly they were in poſſeſſion of a degree at 


leaſt of moral information, though that was ex- 
tremely deſective, and, in many points of view, 
fundamentally erroneous. But, of that inſtruction, 
which conſiſts in repentance and remiſſion of fins, 
they were totally deftirute. Notwithſtanding the 
light of the Old Teftament, the proviſion of ſacri- 
fices, the declaration of ſo many prophecies concerti- 
ing the Meſhab, and the examples of ſo many holy 
men, who, in that dark and preparatory diſpenſa- 
tion, had learned to fear God, and to believe in his 
promiſes of grace, it does not appear, that the body 
of the Jewiſh nation were, in their religious ſtate, 
materially better than the reſt of the world. That 
men needed ſuch a change of diſpoſition as in 
Scripture is expreſſed by the term era, that 
they muſt become new creatures, and receive the 
forgiveneſs of fins by faith in the facrifice of the 
Lamb of God, were ideas unknown in Judea :;— 
if indeed we except the dim light which vifited 
the ſouls of Zacharias, of Simeon, of Anna, and 
of a few other devout perſons, who looked far re- 
demption in Jerufalem. 
Such was the diſmal night, in which the Sun of 
- Righteouſneſs made his appearance in the world. 
Scarce in any age had ignorance and wickedneſs 
a more general prevalence. The hiſtory by Joſe- 
phus evinces this. This author dwells chiefly in- 
deed on public and political affairs; yet he throws 
a ſufficient light on the manners of the times, and 
ſhews, that the extreme impiety and profligacy of 
the Herodian princes were but too faithfully tranſ- 
cribed into the lives of their ſubjects. There had 
been periods of Jewiſh ſtory more favourable to 
godlineſs: for inſtance the age of Joſhua, of David, 
of Ezra and of Nehemiah. For ſome perſons there 
ever were who, at leaſt, implicitly reſted on the 
| God 


for the exhibition of the Light of Life by him, 


him all at one time after his reſurrection, ſeem to 


Jeruſalem. This was the firſt of thoſe Errvy- 


CENT. I. AS COLLECTED FROM SCRIPTURE. 3 


God of Iſrael, and truſted in the Redeemer that 
was to come. But the darkeſt ſeaſon was choſen 


* who bath put the times and ſeaſons in his own 
power.” 

To know our own Ah and helpleffneſs, 
and, by faith in Chriſt, to know * experimentally” 
the ſuitable and the effcarious cure, 1s doubtleſs 
the genuine ſecret of true piety. But wherever 
wickedneſs and profaneneſs have ſpread very gene- 
rally, the knowledge of theſe doctrines is uſually 
loſt. Amidſt a thouſand diſputes even on religious 
ſubjects, theſe are eraſed out of men's creed, —the 
very doctrines—which alone can be the means of 
freeing them from vice and folly. It was their ig- 
norance of theſe things, which moved the Son of 
God to lament the uninformed condition of the 
Jews in this day. To dwell on the hiſtory of 
Chriſt himſelf is foreign to my defign. Indeed a 
few ſouls were converted during His abode on 
earth: but the five hundred brethren, who ſaw 


have made the ſum total of his diſciples. And it 
may further be obſerved, that all theſe, and the 
eleven fincere Apoſtles themſelves, were poſſeſſed 
with notions of a temporal kingdom, the rock on 
which their countrymen fatally ſplit in their ex- 
poſitions of the ſcriptures relating to the expected 
Meſſiah; and that they had not yet learned, with 
any clearneſs and ſteadineſs of Gs. to ſet 
their affections on things above. 

And now was the critical moment, when it 
pleaſed God to erect the firſt Chriſtian church at 


sroxs of the Spirit of God, which from age to 
age have viſited the earth, fince the coming of 
Chriſt, and prevented it from being quite over- 
4 2 run 


n — * wr S_— a L 


4 HISTORY OF THE CHURCH CHAP. I, 


run with ignorance and fin. It is an unſpeakable 
advantage, that we have the ſacred narrative to 
unfold this to our underſtandings. The want of 
ſuch an advantage will appear too fully in the hiſ- 
tory of the ſucceeding EFFUSIONS * of the Divine 
Spirit. Our duty however is not to complain, 
but to be thankful. If we carefully attend to 


this firſt inſtance, it will ſerve as a ſpecimen, by 


which to try other religious phenomena: and 


whether they lead to genuine piety or not, may 


generally be judged from their agreement or diſ- 
agreement with this. 

Let us then obſerve the circumſtances in which 
this effuſion of the Holy Spirit was vouchſafed. 
As repentance and remiſſion of fins were leading 
doctrines of Chriſt's religion, the moſt ample 
room had been made for them by the completion 
of his redemption. He had offered himſelf a 
ſacrifice for the lins of men, was riſen” from 
the dead “ for our juſtification,” and in the fight 
of his diſciples was juſt aſcended up to heaven. 
That the Goſpel, the good news for penitent fin- 
ners, the good news of reconciliation with God, 
ſhould begin at Jeruſalem, the ſcene of ſo much 
wickednels perpetrated, and of fo much grace 

abuſed, 


In the term effuſion there is not here included the idea of 
the miraculous or extraordinary operations of the Spirit of God, 
but only of ſuch operations as he vouchſafes in every age to 
his church The plan of this hiſtory has little connection with 
the former. It is, however, to be remembered, that a remark. | 
able diſplay of the Divine Grace, at ſome particular ſeaſon, is 


always intended by the expreſſions gEFFusION of the Spirit of 


God, or gFFus10N of the Divine or Holy Spirit.—On this 
occaſion the term ** out- pouring of the Spirit of God, might 
be fally juſtified by the propheticat language of Scripture; it is 
alſo extremel v fignificant, and exactly coincides with the author's 
meaning; — but it is omitted becauſe it is grown ſo untaſhion- 


able that the ideas, which onght to be afhxcd to it, are almoſt 
entirely io, 


CENT. I. or JERUSALEM. 5 


abuſed, was itfelf no mean argument of the riches 
of Divine Goodneſs, and was an illuſtrious exem- 
plification of the grand purpoſe of the Gofpel,—to 
juſtify the ungodly, and to quicken the dead. 
By the order of their Divine Maſter the Apoſtles 
remained at Jeruſalem, waiting for the promiſed 
Holy Spirit, „which they had heard of him #,” 
and abode in mutual charity, and in. the fervent 
exerciſe of prayer and ſupplication. What the 
Holy Spirit was to do for them, they ſeemed little 
to underſtand; if one may conjecture from their 
laft queſtion to their Maſter, «+ Wilt thou at this 
time reſtore the kingdom to Urael ??” It is natural 
to apprehend, that they were feaſting their imagi- 


nations with the delightful proſpect "of a ſplendid 


kingdom, attended with all the circumſtances of 
external pomp and grandeur. Principalities and 
lordſhips were, in their fancy, ſoon to be affumed 
in the room of fiſhermen's nets and boats, and 
they pleaſed themſelves with the notion of their 
Maſter's external dominion in the world. Not 
that they were without a genuine taſte for ſome- 
thing infinitely better. At any rate, they afford 
us an uſeful leſſon; — “ they continued in prayer 
and ſupplication.” They, who do fo in every 
age, thall doubtleſs underſtand, in God's due 
time, what the kingdom of heaven means, and 
find by happy experience that kingdom eſtabliſhed 


in their own fouls, even “ righteouſneſs, and peace, 


and joy in the Holy Ghoſt.” 


During this intereſting criſis, we do not find 


them employed in any other buſineſs than this of 
prayer, except in filling up the apoſtolical college 
ot twelve, by the tubſtitution of Matthias in the 
room of the unhappy Judas, who, tor the love of 
a little gain of this world, had unfitted himſelf 

tor 

Acts i. 4. 
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— — — - 


6 HISTORY OF THE CHURCH CHAP.L. 


for the riches of the next, and rendered himſelf 
unworthy to partake of the marvellous ſcene now 
about to be exhibited. Behold then the twelve 
Apoſtles, Peter, James, John, Andrew, Philip, 
Thomas, Bartholomew, Matthew, James the fon 


of Alpheus, Simon Zelotes, Judas the brother of 


James, and Matthias, expecting and longing for 


the unſpeakable bleſſings of true chriſtianity 


The Pentecoſt, one of the Jewiſh feſtivals, was 
the æra of the Divine Viſitation. The Apoſtles 
were all in harmony aſſembled together; when lo! 
ſuddenly there came a ſound from heaven as of a 
ruſhing mighty wind, and it filled all the houſe 
where they were fitting. Their Maſter had, in 
his conference with Nicodemus*, compared the 


operations of the Holy Spirit to the wind, and the 


ſound from heaven on this occafion was a juſt 
emblem of the power of the Divine Influence now 
commencing. And there appeared . unto them 


cloven tongues like as of fire, and it ſat upon each 


of them :“ Another emblem no leſs juſt, which 
the church of England uſes in her hymn to the 


Holy Ghoſt in the ordination-office, 


Thy bleſſed unction from above 
Is comfort, life, and fire of love. 


In truth they now found they were © baptized 
with the Holy Spirit and with fire f.“ And the 
effects in purifying their hearts, in enlightening 
their underſtandings, and in furniſhing them with 


gifts, and zeal, and boldneſs, hitherto unknown, 


were very ſoon exhibited. They were all filled 
with the Holy Ghoſt, and began to ſpeak with 
other tongues, as the Spirit gave them utterance.” 
Of the many miraculous gifts now imparted, this 
of tongues, at once ſo uſeful for the propagation 
— of 


© John ili, 1 A4 l. 1 Matt. ili 11. 


CENT. 1. OF JERUSALEM, 7 


of the Goſpel, and fo ſtriking an atteftation of its 
truth, firſt diſplayed itſelf ro the amazement of a 
number of Jews, out of every nation under hea- 
ven, who heard theſe Galileans ſpeak each in his 
own language. There is reaſon to believe, that as 
many of them were devout men, they had been 
prepated by Divine Grace for the effectual recep- 
tion of the Goſpel, and that a conſiderable part of 

the firſt converts were of their body. 
While many were expreſſing their admiration 
at this ſtrange event, others, whom we may ſup- 
pole to have been chiefly the native Jews, who 
underſtood not theſe ſeveral languages, derided 
the Apoſtles as intoxicated with wine: and now 
the zeal of Peter was ftirred up to preach both to 
thoſe who admired, and to thoſe who ſcorned. 
He begged them to have ſo much candour, as 
not raſhly to ſuppoſe them to be men overcome 
with liquor, which the very time of the day ren- 
dered improbable, the third hour of the day, an- 
ſwering to our nine in the morning, when it 
ſeems no Jew was ever known to be in that 
fituation. And as his audence profeſſed a re- 
gard for the ſacred oracles, he pointed out to 
them a remarkable prophecy in the ſecond chapter 
of Joel, then tulfilling, namely, the promite of an 
effuſion of the Spirit upon all fleſh, attended 
with dreadful puniſhments on thoſe who ſhould 
deſpiſe it: yet that whoever, in the deep ſenſe of 
his tinfulneſs and miſery, ſhould call on the name 
of the Lord, ſhould be laved. He then ſhews 
them how God had fulfilled his own purpoſes in 
the death of Jeſus, at the very time when they had 
been executing the dictates of their own malice. 
He proceeds to teſtify allo of his reſurrection, ac- 
cording to the teſtimony of David, in Pfal. xvi. 
and cx. in both which Plalms it was evident, that 
A 4 nol 


8 HISTORY OF THE CHURCH CHAP. 1. 


not David himſelf, but Chriſt was the ſubject of 
the prophecy. He openly declares, that he him- 
ſelf and his brethren were witneſſes of the refur- 
rection of their Maſter, that He was exalted to 
heaven, and had received of the Father the pro- 
miſe of the Holy Ghoſt, which He had now ſhed 
forth on the Apoſtles, and concerning which they 
now. had the plain demonſtration of their tenſes. 
The concluſion which he draws from this chain of 
argument, ſupported by the mutual ſtrength of 
facts and prophecies, was this,—that the delpiſed 


perſon, whom they had thought unworthy to live, 


and had expoſe! to the moſt painful and ignomi- 


nious death, was owned by the God of their fathers 
to be the Lord and Meſſiah, who was the expecta- 


tion of the Jews, and through whom alone ſalva- 
tion was exhibited to finful men. 

The deſign of the whole ſermon was evidently 
to produce conviction of fin in the he arers; and it 
pleaſed God to crown it with ſucceis. Mula- 
tudes were pricked in their hearts: they found 


_ thernſelves guilty of murdering the Chriſt of God: 


and fo powerfully were they ſtruck with a tenſe 
of their extreme unworthineſs, that they found 
themſelves alio deſtitute of all relources in them- 
felves. They cry to i'cter and to the reſt, * Men 
and brethicn, what ſhall we do?” Similar indeed 
is the beginning of all true repentance, when men 
find themſelves really loſt, helpleis, and willing to 
be led in any way which God ſhall pleaſe, becauſe 
they have no ability in themſelves, and © there is 
no health in them“. Peter ſaid unto them, 
« Repent and be baptized every one of you in 
the name of Jelus Chriſt for the remiſſion of fins, 
and ye ſhall receive the gift of the Holy Ghoſt. 
For the promiſe is unto you, and to your children, 


and 
The Church of England Confeſion. 


CENT.I. OF JERUSALEM. 9 


and to all that are afar bff, even as many as the 
Lord our God ſhall call.” 

Thus the doctrine of repentance and. remiſſion 
of ſins, in the name of Jeſus, began at Jeruſalem. 
The people were called upon to “ loath themſelves 
for their paſt iniquities,“ and to give themſelves up 
to God for an intire renovation of foul; and the 
Grace of God in Chriſt was offered to every one 
of them. The Apoltle exhorted them all to re- 
ceive this grace, by believing on Jeſus for the 
remiffion of fins, with a ſubmiſſion to his ordi- 
nance of baptiſm as an emblem of waſhing away 
their fins; and he aſſured them, that God would 


receive them into his favour in this way: that 


however guilty they were, all their ſins ſhould be 
pardoned, as if they had never been committed; 

and the Holy Ghoſt ſhould be poured on them 
alſo: for the promiſe of it was very general; to 
them, to their children, to the moſt diſtant lands, 


wherever God ſhould call men to reconciliation 


by Jeſus Chriſt. Thus did St. Peter convince his 
hearers of fin, and inſtruct them in the way of 
ſalvation. 

They, whoſe hearts God had ſmitten with a 
ſenſe of guilt, were conſoled by the grace of tor- 
givenets; and © with many other words did he 
teſtify and exhort, laying, Save yourſelves from 
this untoward generation. —Then they that glally 
received his word, were baptized ; and the fame 
day there were added to them about three thou- 
land touls.” 2 
In this manner did the convictions and conſo— 
lat ions of the Holy Ghoſt attend the firſt preach- 
ing of St. Peter. And this great multitude appear 
to have been fully converted to Chriſtianity : For 
they continued © ſtedfaſtly in the Apoſiles' doctrine 
and 


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10 HISTORY OF THE CHURCH CHAP. 1. 
and fellouſnip, and in breaking of bread, and in 
prayers.“ 

Here we ſee the regular appearance of the firſt 
Chriſtian church. Theſe men were not Chriſtians 
in name only; they underſtood and believed the 
apoſtolical doctrine concerning repentance and re- 
miſſion of fins in the name of Jeſus Chriſt: they 
continued united to the paſtors whom God had 
made inſtruments of their converſion: they re- 
ceived conſtantly the ordinance of the Lord's 
Supper, in which they enjoyed real communion 
with their Saviour; and prayer was their daily 
employment and delight. Their holy boldneſs 
towards God, and their joyful ſenſation of for- 
giveneſs, were tempered with a godly fear. Every 
toul was poſleſled with this conſiſtent mixture of 
holy joy and fear. They bad felt the pangs of 
guilt: they had feen what a price was paid for their 
redemption : they ** rejoiced with trembling,” as 
men juſt emerged from the pit of deſtruction; 
and the {ame Spirit which cried, Abba, Father &, 
in their hearts, taught them to reverence His 
juſtice and His holinefs, to fear Him, and to dread 
un above all other evils. And though it does not 
appear to have been any injunction of the Apoſtles, 
that they ſhould live together in a community vf 
goods, and though experience foon taught the 
firſt Chriſtians, that the general eſtabliſhment and 
continuance of ſuch an ulage was impracticable, 
yet, doubtleſs, this practice for the preſent was a 
rare and convincing inſtance of mutual charity, 
and proved how toon the operations of Divine 
Grace had Jootened their minds from the love of 
this world. They © fold their goods and poſ- 
teflions, and parted them to all men, as every 
man had need.” In this happy frame of mind 


they 


* Calatians iv. 6. 


in di 


they converſed; and while they extolled it with 


CENT. I. OF JERUSALEM. 11 


they ſpent much of their time in the temple, and 

ile charging the mutual offices of ſocial kind- 
nefs: even their bodily food was received with a 
gladneſs before unknown. 'The Grace of God 
gave a pleaſant tincture to every object with which 


their hearts and lips, they, as yet, found favour 


with all the people. The natural enmity of the 


heart againſt the Goſpel of Chriſt did not at firſt 
ſhew itſelf, and the purity of their lives could nor 
but recommend them to the efteem of others. 


The Lord added to the church daily ſuch as 


ſhould be ſaved.“ Thus plainly St. Luke inti- 
mates WHOSE grace it was that effected all this, 


and that his hand, in the Divine Effuſion here de- 


ſcribed, ought ever to be acknowledged. 

A miracle wrought ſoon after by Peter and 
John on a lame man, a well-known beggar above 
forty years old, gave a farther atteſtation to their 
divine authority. Peter was hence led to preach * 
to the admiring multitude the fame doctrine of 


repentance and remiſſion, and exalted the Lord 


Jeſus, as the Holy One, and the Juſt, and the 
Prince of Lite, to whom they had wickedly pre- 


ferred even a murderer, Barabbas. He diſclaims 


all merit in himſelf or in his colleagues in the 
miracle: He ſhews that God had glorified his Son 

Jeſus; and that it was through faith in his name, 
that the act had been performed. He charitably 
alleges their 1gnorance, as the only poſſible allevia- 
tion of their guilt; and which indeed alone pre- 
vented it from being unpardonable. He exhorts 
them to repentance and converſion, and lays open 
to their view the proſpect not of a temporal, but 
of a ſpiritual kingdom ; in the hope of which they 
were to rejoice, and patiently bear the afflictions 


of 
A tts iii. 


— — —— — — - 
% - # 4 


12 HISTORY OF THE CHURCH CHAP. 1. 
of this preſent life: he warns them at the ſame 


time of the threats denounced by Moſes againſt 


the deſpiſers of the Meſſiab, through whom alone 
ſalvation was offered to all iin though the firſt 
invitation was addreſſed to the Jews. 

The Church was now increaſed to five thou- 


fand; and the ſignal for perſecution was raiſed by 


the magiſtrates of Jeruſalem, many of whom were 


Sadducees, enemies to the doctrine of a reſurrec- 
tion, and, in truth, to every thing that had any 


tendency to raiſe men's minds above the world. 
The two Apoſtles were impriſoned that evening, 
but their examinatton was deferred till the next 


day. The high prieſt, and the perſons of greateſt 
authority, looked on this matter as an occafion of 


ſufficient conſequence to require the calling of 
a ſolemn court. Peter to their interrogatories 
frankly anfwers, that the nuracle had been © wrought 
in the name of Jeſus, whom YE crucified, whom 


God raiſed from the dead.” He boldly rebukes 
them for their contempt of Him, who 1s the only 
Saviour: For © there is none other name under 
heaven given to men, whereby we muſt be ſaved.” 


The wifdom and boldneſs of two unlettered 
fiſhermen, who had been companions of Jeſus, 
ſtruck the court with aſtoniſhment. But finding 
no preſent opportunity of gratifying their malice, 
on account of the ſplendor of the miracle, they 


futute concerning the name of Jetus, though the 
Apoftles ingenuouſly confeſſed their inability to 
comply with ſuch an order, becauſe, © they muſt 
obey God rather than man.” 


* The Apoſtles returned to their company, 
and reporting the threats of the magiſtrates, they 


| fro them with a ſtrict charge to be filent in 
poft 


ä al, with united — intreated the Lord to 


2 
* A as 1 Iv, 


1 Po egy 2 


2 


trates, forms a perfect contraſt to his timidity in 


the enmity of the world will be excited. Of this 


Church to expect the appearance of tares among 


CENT. 1. OF JERUSALEM. 13 


grant them boldneſs to perſevere, notwithſtanding 
the menaces of His and their enemies. They were 
filled with the Holy Ghoſt, and enabled to pro- 
ceed with calm intrepidity. 

The moſt perfect unanimity as yet prevailed 
among the Chriſtians; and they not only profeſſed 
to have all things common, but allo practiſed the 
rule accordingly with the greateſt cheertulnets. 
Divine Grace was largely diffuſed among them. 
The poor lacked nothing: the richer brethren 
converted their poſſeſſions into money, and left 
the diſtribution of the whole to the diſcretion of 
the Apoſtles. And, in this liberality, Barnabas of 
Cyprus, a Levite who had lands of his own, moſt 
probably in his native country, was eminently diſ- 
tinguiſhed. 

It appeared very manifeſt, that the Apoſtles en- 
joyed much more of the power of Chriſt's reli- 
gion than they had ever done while their Maſter 
was with them on earth. Such was the effect of 
the EFFUS10N of the Spirit. We hear no more 
of their dreams concerning a temporal kingdom. 
The courage of Peter in confronting the magiſ- 


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denying his Maſter. Wherever the tame repent- 
ance, faith, hope, charity, heavenly-mindednels 
appear, THERE is true Chriſtianity ; and there alto 


ſomething has already diſcovered itſelf, and more 
is now calling for our attention, as well as ſome- 
thing much more grievous, the detection of hy- 
pocriſy in certain profeſſors. 


The caſe of Judas had already prepared the 


the wheat; and our Lord's parable alluded to, had 
aſſured them of it. Yet when ſuch things occur, 
good men are often too much ſurpriſed, and the 

wicked 


14 HISTORY OF THE CHURCH CHAP.I. 


wicked unreafonably triumph. There was one 
Ananias among the diſciples, whoſe conſcience 
had fo far been impreſſed, as to reſpe& that doc- 
trine and fellowſhip, to which he had joined him- 
felf, but whoſe heart was never divorced from the 
love of the world. A regard for his reputation 
induced him to fell his poſſeſſions with the reſt: 
but the fear of poverty, and the want of faith in 
God, diſpoſed him to reſerve part of the price, 
while he brought the other to the Apoſtles. 
Peter upbraided him with his being under the in- 
fluence of Satan, © in lying to the Holy Ghoſt:“ 
thewed him that the guilt of his hypocriſy was ag- 
gravated by this conſideration, that the action was 
committed not againſt man, but againſt God; and 
that nothing could be ſaid to extenuate his baſe- 
neſs, becauſe he was under no neceſſity of felling 
his property at all, or of laying it at the Apoſtles? 
feer, after he had fold it. Immediately the un- 

happy man fell down dead: and, about three 
hours after, his wife Sapphira was made a fimilar 
monument of Divine Juſtice, as ſhe had been 
partaker of her huſband's guilt, 

Such a proof of the diſcernment of ſpirits, and 
of the power of puniſhing hypocriſy, reſting in the 
governors of the Church, filled all, who heard 
theſe things with awe. The Lord had now ſhewn 
his holineſs, as well as his grace: and the love of 
the world, the ſtanding hcrely, which infects his 
Church in all ages, was a fecond time puniſhed 
by a fignal interpoſition of heaven. Multitudes 
of both ſexes were added to the Church, chiefly of 
the common people. Of rhe reſt indeed, though 
ſome could not but entertain favourable ſentiments 
of Chriſtianity, yer, among the rich and great, none 
durſt hazard hi. character fo far as to elpouſe it “. 


The 


Acts v. 


The Sadducees appear at this time to have had 
the chief ſway in the Jewiſh ſtate. Theſe formed 
a licentious, worldly-minded tet, and in their 
opinions, they were the moſt corrupt of all thofe 

which at that tine were maintained in Judea. 
The high prieſt and his party were of this fect, 
and were filled with ini; nation, to lee the pro- 
greſs of the Golpel. Their firſt ſtep was to im- 
priſon the Apoſtles, who, by night, through the 
miniſtry of an angel, were ſet free, and ordered 
to preach in the temple. The next morning a 


full Sanhedrim was convened, and the Apoſtles 


were ordered to be brought into court. An angel 
had opened the priſon-doors ; and the court was 
aſtoniſhed to find the priſoners eſcaped out of 
priſon : they were, however informed, that they 
were preaching in the temple. The favourable re- 
gard of the common people obliged the Sanhedrim 
to uſe ſome addreſs in conducting their priſoners in 
a gentle manner before the court. The high prieſt 
upbraids them with their diſobedience to the for- 
mer injunction of filence, to whom they returned 
their former anſwer, that © they ought to obey 
God rather than men.” They bore witnels to the 
reſurrection of Chriſt, and declared, that“ God 
had exalted him with his right hand to be a 
Prince and a Saviour, to give repentance to Iſrael, 
and forꝑiveneſs of tins,” and that the“ Holy Ghoſt, 
whom God beſtows on thoſe who obey him, wit- 
neſſedꝰ the fame thing With ſuch plainneſs did 
theſe firſt Chriſtians lay open the real nature of the 
Goſpel, and exhibit it as ſomething extremely dit- 
ferent from a mere ſyſtem of morals, though it 
included all good morality in its nature. The 
teſtimony of Jeſus, the torgivene's of fins through 
his blood, and the operations of the Holy Ghoſt, 
as they were doubtleſs the peculiar charities 


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16 HISTORY OF THE CHURCH CHAP. I. 


of Chriſtianity, ſo they were thoſe things which 
moſt offended the Jewiſh rulers, and have been 
indeed the chief object of the enmity of uncon- 
verted men in all ages. 

The ſpirit of perſecution was proceeding to ex- 
ercile itſelf in violent counſels. There was how- 
ever one Gamaliel among them, a Phariſee, of a 
ſect, not indeed inimical to the doctrine of a re- 
ſurrection, and by no means ſo heterodox in gene- 
ral as the Sadducees, though on the whole agreeing 
with them in the hatred of Chriſtianity. This 
man was judicious, learned, and reſpectable, and 
poſſeſſed much worldly prudence. Beyond this no 
evidence appears. Providence made an important 
uſe of him, at this time, to prolong twelve moſt 
valuable lives, who were deſigned to ſpread the 
Goſpel through the world; and by their inſpired 
writings, (not one of which was yet publiſhed) to 
ſpeak to us at this day. Gamaliel, by ſome au- 
thentic hiſtorical precedents, inſtructed the mem- 
bers of the court, that perions, who role up to 
propagate new fects, if not ſent of God, were ſoon 
annihilated. He wiſhed them to exerciſe ſorbear- 
ance and moderation toward the Apoſtles, whole 
influence would ſoon come to nothing, if it were 
merely human; if divine, to attempt its deſtruction 
would be equally fooliſh and impious. This ſage 
advice was followed, and the Apoſtles were dif- 
miſſed, but not without ſtripes, and a fever? 
charge given them, no more to preach in the name 
of - Jeſus. They ceaſed not however to © teach 
and preach Jeſus Chriſt, and rejoiced that they 
were counted worthy to fuffer ſhame for his 
name.” 

The Church was now much enlarged, conſiſt- 
ing partly ot native, partly of foreign Jews, who 
uſed the Greek language, called on that account 


Helleniſts 


CENT. I. OF JERUSALEM. 17 


Helleniſts or Grecians. Theſe ſuppoſed, that in 
the daily ſupply of the poor, the Apoſtles had 
not miniſtered equa] relief ro their widows, as 
to thoſe of the Hebrews. Men who know any 
thing of the work of God, in the viſitation of 
his Holy Spirit, and have any acquaintance with 
the fulneſs of employ, which Chriſtian miniſters 
have in great and populous cities, in inſtruct- 
ing, warning, conſoling, and directing awak- 
enced and ſerious minds, will not wonder. it, 
through inadvertence, ſome temporary neglects 
might have taken place. The Apoſtles however, 
with great mildneſs and wiſdom, ſoon regulated 
this affair. They informed the diſciples, that the 
miniſtry of the word of God muſt be attended 
to in the firſt place, and muſt not be neglected 
for the ſake of providing for the poor. They there- 
fore adviſed tlie diſciples to look out for ſeven holy 
and wiſe men, to whom this buſineſs ſhould be 
committed. * But we,” ſay they, will give our- 
ſelves continually to prayer, and to the miniſtry 
of the word*.” O that thoſe who call them- 
ſelves their ſucceſſors, were always diſpoſed in like 
manner — The whole multitude conſented with 
pleaſure. Seven deacons were amicably elected, 
Stephen, Philip, Prochorus, Nicanor, Timon, par- 
meaas, and Nicolas, every one of whom has a Gre- 
cian name, and therefore may have bcen an Hel- 
leniſt; and in this eaſy way the firſt appearances of 
contention were blaſted in the Church, and ſeven 
coadjutors were appointed to the Apoſtlc s, ſome of 
whom, at leaſt, were of ſignal ſervice, not only in 
temporal, but alſo in ſpicicual things So happy 1s 
it to be under the conduct of the Holy Spirit, and 
ſo amiably did the Love of Chriſt then rule in the 
hearts of his people. Even many of the prieſts now 

obeyed 

Acts vi. 
Vor. I. B 


18 HISTORY OP THE CHURCH CHAP. I, 


obeyed the Goſpel, and Jeruſalem ſaw continually 
large acceſſions made to the Church. 

Of theſe deacons Stephen was at firſt the moſt 
diſtinguiſhed. A ſynagogue of Helleniſt Jews 
held a conteſt with him, the reſult of which filled 
them with ſuch vexation, that they ſuborned men 
to accuſe him of blaſphemy againſt Moſes, and 

againſt God. By this artifice Stephen was pets 
before the Sanhedrim, where God threw a lu 
over his countenance, which even his enemies 
could not but obſerve. In his defence he boldly 
rebuked the Jews, and ſhewed that their con- 
duct was but too faithful a copy of that of their 
fathers, who had treated Moles and the prophets 
with contempt, and had murdered a number of 
thoſe, who had propheſied of the coming of the Juſt 
One,—of whom they had now been the betrayers 
and murderers, while they vainly gloried in the mag- 
nificence of their temple, and put external ſervices 
in the room of genuine piety. 

Thus did Stephen aim at the fine point with 
Peter, to convince his audience of fin in the firſt 
place, and to leave them no hope in their own 
righteouſneſs. Seldom has the contraft between the 
ſpirit of the world and the Spirit of God appeared 
more ſtriking. *© They were cut to the heart, and 
gnaſhed upon him with their teeth.” But he, 
full of the Holy Ghoſt, looked up ſtedfaſtly to 
heaven, and ſaw the glory of God, and Jeſus 
ſtanding at the right hand of God,” and what 
he ſaw, he openly confeſſed. Their patience was 
exhauſted, and they ſtoned him to death, while 
he was calling upon his Divine Mafter, and ſaying 
Lord Jeſus, receive my ſpirit.” Thus firm and 
_ conſtant was his faith: and his charity was no leſs 
conſpicuous. For, he kneeled down, and cried 
with a loud voice, Lord, lay not this fin to their 

charge; 


I 


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CENT. 1. OF JERUSALEM. 19 


charge; thus ſhewing how entirely void of all 
malice were thoſe vehement rebukes, which he 
had uttered againſt their wickedneſs, and which 
men of puſillanimous prudence are in all ages diſ- 
poſed to condemn. And when he had ſaid this, 
he fell afleep * ;—the uſual beautiful phraſe of the 
New Teſtament, to expreſs the death of faints, 


and at the ſame time to intimate their expectation 


of the reſurrection. 
The eloquence of a Cicero would be mere 

feebleneſs on this occaſion. All praiſe 1s below 

the excellency of that ſpirit, which ſhone in this 


_ firſt of martyrs. Let it ſtand as an example of 
the genuine temper of martyrdom, of real faith in 


Chriſt, and of real charity to men ;—and let heroes 
of the world hide their heads in confuſion. 
Tudea ſeems to have been at this time without a 


Procurator, Pontius Pilate having been diſgraced, 


and Vitellius, the governor of Syria, was a man of 
great moderation toward the Jews. In theſe cir- 
cumſtances the mildneſs of the Roman government 
was eventually the occaſion of a ſevere perſecution 


to the Church. The Jewiſh magiſtrates, who a 


little before had not the power of life and death, 
and could not murder the Lord of Life without 
the intervention of their Roman maſters, were 
now left to themſelves, at leaſt in religious con- 
cerns, and Stephen was their firſt Chriſtian victim. 
He was buried with great lamentation by the 
Church, and a conſiderable number ſuffered ſoon 


after. 


A young man called Saul, an Helleniſtt of 


Tarſus, a perſon of an actire ambitious ſpirit, 
who had been educated at Jeruſalem under Gama- 


hel, 
Acts vii. 


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20 HISTORY OF THE CHURCH CHAP. 1. 


liel, and outſtripped all his equals in Judaical | 
learning, diſtinguiſhed himſelf in this perſecution. 
He took care of the clothes of the witneſſes who 
were employed in ſtoning Stephen *, and made 
havock of the church, entering into © every houſe, 
and haling men and women, he committed them 
to priſon; and when they were put to death, he 
gave his voice againſt them.“ In truth, the diſ- 
_ Ciples ſeemed now to be left to the rage of men 
diſpoſed to ſhew them no mercy; and a ſuperficial 
obſerver might have ſuppoled, that the fate of 
Theudas and Judas, mentioned by Gamaliel, was 
about to attend the Chriſtians. Men had not yet 
learned, that the © blood of the martyrs was the 
ſeed of the Church.” The religious worſhip of 
the diſciples muſt, doubtleſs, have ſuffered a griev- 
ous interruption. Indeed none of them found it 
fafe to remain at Jeruſalem. The Apoſtles alone 
thought good to ſtand their ground, and, by the 
watchful care of their God, they were preſerved. 
The Chriſtians, diſperſed throughout Judea and 
Samaria, preached the word wherever they went. 
And thus this perſecution was the firſt occaſion of 
the diffuſion of the Goſpel through various re- 
gions, and what was meant to annihilate it, was 
overruled to extend it exceedingly. But we ſhall 
_ confine ourſelves in this ſection to the Church of 
Jeruſalem. 

Saul, who was all attention to the work of per- 
fecurion. was vexed to hear, that a number of 
the Chriſtians had eſcaped to Damaſcus, an antient 
city of Syria; and he procured a commiſſion 
from the high prieſt to bring them bound to Je- 
ruſalem. It was a conſiderable journey, but re- 
ligious glory was his idol. When he was near to 
Damaſcus, a ſudden light from heaven, exceeding 


even 


py 


* Acts viii. 


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CENT. I. OF TERUSALEM. 21 


even that of the ſun v, arreſted the daring zealot, 
and ſtruck him to the ground. At the ſame time 


a voice called to him, faying, Saul, Saul, why 
perſecuteſt thou me? And he ſaid, Who art thou, 
Lord? And the Lord faid, I am Jefus, whom 
thou perſecuteſt: It is hard for thee to kick againſt 
the pricks.” In this marvellous manner did the 
Son of God make known his truth, his majeſty, 


and his power to this enterprizing perſecutor, and 


evince, to all ages, what he can do to the © praile 
of the glory of his grace.” The will of Saul was 
broken, and made ſubmiſſive to God for the firſt 
time, Lord, what wilt thou have me to do,” 
was his cry; and whenever this 1s uttered from the 


heart, it will not fail to bring down the divine 


bleſſing. He was directed to go into Damaſcus, 
where he remained three days without fight and 
without food, yet conſtantly employed 1n prayer 
tor divine grace and mercy. Thus the neceffity 


of the conviction of fin was preached to him 


with circumſtances more extraordinary than 


thoſe, which took place upon the preaching to the 


three thouſand firſt converts; but the ſpiritual in- 
ſtruction conveyed was preciſely the ſame. The 
work of converting grace may vary very much in 


non eflential circumſtances, —1ts nature never 


varies. The grace of forgiveneſs by Jeſus Chrift 


would have been no welcome news to this Phariſee, 


had he ſtill remained in the confidence of his own 
righteouſneſs; but now it was as life from the 
dead. After three days, by the particular direc- 
tion of a viſion from the Lord Jeſus, Ananias, a 


_ difciple of Damaſcus, was ſent to him with the 


tidings of peace He had heard of the active 
malice of Saul, but was encouraged to go by a 
poſitive declaration that Saul was a choſen veſſel. 
Ananias 

Acts ix. 
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22 HISTORY OF THE CHURCH CHAP, I. 


Ananias opened his commiſſion by informing Saul, 
that the Lord Jeſus had ſent him, to the end that he 
might receive his fight, and be filled with the 
Holy Ghoſt. Both theſe effects immediately took 
place. Ananias exhorted him to delay no longer, 
but to © waſh away his fins, calling on the name 
of the Lord*.” He was baptized, and ſoon re- 


freſhed both in mind and body: and from that 


time the whole vehemence of his natural character, 
and the whole power of his intellectual faculties, 
which were doubtleſs of the firſt magnitude among 
men, were ſanctified to the ſervice of Jeſus Chriſt ; 
and to his death, he was engaged in a courſe of 


labours in the Church with unparalleled ſucceſs. 


For this is he, who is commonly known by the 
name of St. Paul, and his memorial is bleſſed 
for ever.” He was particularly commiſſioned to 
preach to the Gentiles, and of all the Apoſtles he 
ſeems to have entered with the greateſt penetration 
into the nature of Chriſtianity. Salvation by 
grace through faith was his darling theme, a doc- 
trine diametrically oppoſite to the ſelf- righteous 


{ſcheme in which he had been wont to glory. His 


countrymen, the Jews, were particularly fierce in 
oppoſing this grand article of the Goſpel, and 
were ſtung to the quick when attacked by their once 
favourite champion. No doubt he had been fin- 
cere in his religion formerly; yet, is he far from 
exculpating himſelf on this account. On the 
contrary he magnifies the grace of the Lord Jeſus, 
as extended to him, a blaſphemer, a perſecutor, 


injurious, and the chief of ſinners t, in whom the 


long-ſuffering of the Lord had been. exhibited, 
« for a pattern to them, who ſhall hereafter be- 
lieve on him to life everlaſting:“ that mankind 
may know, that God accepts ſinners on Chriſt's 


account 
* Acts xxii. 16. + 1 Tim. i. 


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CENT. I. 


OF JERUSALEM. 23 


account alone, and through faith in his blood; 
and that nothing can be more contrary to the 
whole deſign of the Goſpel, than to ſeek ſalvation 
by our own works of any kind. He ſeems ever 
after to have lamented deeply the miſerable ſtate 
of his countrymen, who © had a zeal for God, 
but not according to knowledge *. He pitied 
their felf-rightcous notions : he knew how deceit- 
ful thoſe notions were to thoſe, who were under 


the power of them, by his own experience: and, 


while he rejoiced on account of that grace, which 
had redeemed himſelf from hell, he commiſerated 
thoſe, who were faſt advancing thither in fearleſs 
preſumption. In the third chapter of the Philip- 
pians he gives us a very particular view of himſelt. 
To truſt in any thing for falvation, except Chriſt 
alone, is with him to * have confidence in the 
fleſh.” No man appeared once to have had more 
juſt pretenſions to ſuch confidence than himſelf. 
His regular circumciſion on the eighth day, He- 
brew deſcent, Phariſaic ſtrictneſs, zealous Judaiſm, 
and blameleſs morals, ſeemed to exalt him above 
the common level of his countrymen : but he de- 
clares that he © reckoned all theſe things as dung, 
that he might win Chrift;” and in him alone he 
defires to be found without his own righteouſneſs 
to truſt in; and he maintains the ſettled determi- 
nation of his ſoul in this article of juſtification. 
Were it not for the perverſe blindneſs of fallen 


nature, one might be aſtoniſhed to find many per- 


ſons of learning and good ſenſe, after reading this ac- 


count of the Apoſtle by himſelf, ſtill endeavouring to 


repreſent him as mixing grace and works in the ſub- 
ject of juſtification, and defcribing him as only ex- 
cluding ceremonial works from the office of juſti- 
fying a ſinner. But to proceed: 


Having 


* Rom. x, 


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24 - HISTORY OF THE CHURCH CHAP.L. 


Having preached Chriſt for three years abroad, 
he went up to Jeruſalem. Here he attempted to 
Join himſelf to the Church, but the remembrance 
of what he had been, and the very imperfect ac- 
count which they had of what he then was, pre- 

| vented the Chriſtians from receiving him, till 
Barnabas brought him to the Apoſtles, (two of 
them only, Peter, and James* the Lord's bro- 
ther,) and informed them of his genuine con- I 
verſion. This cleared up all doubts; and he was Hl 
now engaged in the work of the miniſtry at Jeru- 
ſalem, and would gladly have remained there, 
but the Lord, by a viſion, aſſured him, that the 
Jews would not receive his teſtimony ; and that 
the great ſcene of his labours was to be among the 
Gentiles. 

In fact, ſome addreſs was needful in his brethren 
to ſave bis life from the rage of the Jews, and he 
was conducted to his native city of Tarſus. By 
this time, however, the fury of perſecution ſub- 
ſided : the Lord gave reſt to his Church: and the 

_ diſciples both at Jeruſalem and elſewhere, walked 
in the very beſt manner, in which they can walk 
on this ſide heaven, © in the fear of the Lord, 

and in the comfort of the Holy Ghoſt.“ Where 
theſe go together, exceſſes of all forts are pre- 
vented : and inward joy and outward obedience 
conſpire to demonſtrate, that there Chriſt reigns 
indeed. 

Yet ſo flow are men to receive new divine 
truths, efpecially thoſe which militate againſt old 

_ prejudices, that the Chriſtians of Jeruſalem con- 
tended with Peter on account of his intercourſe with 
the Gentiles of Cæſarea. The fiercencts of Peter's 
natural character was now abated: with great 
meekneſs he reaſoned on the caſe with his bigoted 


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CENT. I. OF JERUSALEM. 25 


brethren, and convinced them by the evident 
proofs of the grace of God being vouchſafed to 
Gentiles, that it was lawful to have communion 
with them *. They glorified God, ſaying, Then 
hath God alſo to the Gentiles granted repentance 
to life.“ Unutterable grace indeed to us, con- 
feſſed at length and owned by our elder brethren ie 
the Jews! David had juſt reaſon to ſay, Let = 
me fall into the hand of the Lord, for his mer- 15479 
cies are great, and let me not fall into the hands 
of man f.“ Even a converted Jew admits with 
difficulty, that the grace of God may viſit a 
Gentile. 
The viſits of Paul to Jeruſalem ſeem to have 
been but ſhort. The body of the Jewiſh nation 
ſought his deſtruction; and his Gentile conne<- 
tions and very reſerved practice of Moſaical cere- 
monies, rendered him no peculiar favourite in the 
mother-church, though they © could not but 
glorify the grace of God which was in him.“ 
But the Church is not perfect on earth. His next 
return to Jeruſalem was, however, of a popular 
kind, namely, to convey the alms of Gentile con- 
verts to the Jewiſh Chriſtians oppreſſed by a 
e famine, which came to paſs in the days of 
Claudius Czfar$.” His companion to Jeruſa- 
lem was Barnahas, whole liberality in the begin- 
ning had been ſo eminent. This ſervice being 
diſcharged, they both returned to miniſter to the 


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The civil power of Judea was now in the hands 
of Herod Agrippa, a great favourite of the Ro- 
man Emperor, a perſon of confiderable talents, 
and full of that ſpecious virtue, which, in lecular 
annals, would entitle him to great renown. In 

the 

* As mm. + 2 Sam. xxiv. 14. t Gal. i. ult. 
5 AQs xi. toward the end, | 


26 HIS TORT OF THE CHURCH cn. 1. 


the Church of Chriſt he ſtands a perſecutor, and 
his virtues are, in the ſtrong but juft language of 
Auguſtine, * ſplendid fins. Yet his perſecution 
was not the effect of a cruel temper. Had the 
Jews regarded Chriſtianity with a favourable eye, 

he, at jeaft, would have protected it. But long 
before this time the general favour of the com- 
mon people toward the Chriſtians had been diſ- 
ſipated by the active malice of the rulers, and 
Chriſt was found to have no laſting friends, but 
thole whom he made fo by effectual grace. The 
firſt victim of this political perſecution was James 
the fon of Zebedee : he was flain with the ſword, 


the firſt of the Apoſtles, who departed from the | 


Church below, to join that which is above. 
Finding that the a& was popular, Herod at- 
tempted to diſpatcht Peter alſo. But God had 
reſerved him for more ſervices; and yet, in all 
appearance, there was no hope of his preſervation. 
He was impriſoned, and ſtrictly guarded, with a 
view, after the paſſover, when the concourſe of 
Jews at Jeruſalem was very large, to have hun 
publicly executed. The king pleaſed himſelf with 
the idea of ingratiating imei with his ſubjects; 
but the Church has arms, which men of the 3 


underſtand not, and they were vigorouſly uſed on 


this occaſion. 


A ſpirit of earneſt perſevering prayer was poured 
on the Church of Jeruſalem. The Lord delayed 
to anſwer, till the critical moment ;—a method 
not uncommon of exerciſing the faith, and zeal, 
and patignee of his people. By the miraculous 
interpoſition of an angel, Peter, the night before 
his intended execution, was delivered from priſon. 
At firſt he 1magined that to be done in viſion, 


which was a reality. At length being fully come 
to 


* Splendida peccata. t Acts xii. 


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CENT, I. OF JERUSALEM. 27 


to himſelf, and reflecting on what the Lord had 


done, he came to the houſe of Mary the mother of 
John Mark, a woman of eminent piety and of 
ſome opulence, where many Chriſtians were ga- 
thered together in the religious employment of 
prayer. Thoſe only, who know what the ſpirit of 
prayer is, can conceive the vehemence of wreſt- 


ling, which then engaged Chriſtian hearts. The 


ſcene which followed was at once moſt aſtoniſhing, 
and moſt pleaſing. They hear a perſon knock - 
ing at the door; a young woman named Rhoda 


comes to hearken ; ſhe knows Peter's voice; joy 


revents her from opening the gate; ſhe returns to 
inform the ſupplicants, that Peter ſtood before it ; 
they are induced to ſuſpect her of inſanity, rather 


than to believe that their prayers were heard; fo 


flow are even the beſt to believe the goodneſs of 
God. She perſeveres in her firſt aſſertion ; it muſt 


then, ſay they, be his angel“. Peter continues 


knocking ; they open at length; they behold 
him, and are aſtoniſhed. Having waved his hand, 


and brought them to filence, he informs them of 


the Lord's wonderful interpoſition in his favour. 
Go, ſays he, and ſhew theſe things to James, and 
the brethren. James, who was the Lord's bro- 
ther, with himſelf and John had the greateſt con- 


cern in the government of the mother-churcht 


at that time. Peter retires then to a place of con- 
cealment. 
Little did Herod apprebend that his own death 


ſhould precede that of his pritoner. On a public 


occaſion, in which he appeared in great ſplendor, 
he delivered an oration, ſo pleaſing to his audi- 


_ ence, © that they ſhouted, it is the voice of a 


God, 


* The idea of the miniſtry of nv among men was popular 


with the 1 ＋ poſſibly theſe good men might carry it too far. 
+ Gal 


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28 HISTORY OF THE CHUCRH CHAP, I. 


God, and not of a man.” That moment he was 


ſmitten with an incurable diſeaſe by an angel, be- 
cauſe he © gave not God the glory.” That pride 
and ambition, which had gained him the character 
of a patriot, orator, and ſtateſman, were puniſhed 
with death by Him, who * ſeeth not as man 
ſeeth ;” and he fell a warning to princes not to ſeek 
glory in oppoſition to God. 


The next memorable circumſtance in the hiſ- 
tory of the mother-church will deſerve our parti- 


cular attention. This was the firſt Chriſtian coun- 
cil. The controverſy which occaſioned it, involved 
a ſubject of vaſt conſequence in real religion. 

* About twenty years had elapſed fince the effu- 


ſion of the Spirit had commenced ; a period of 


time in which, even in the midft of one of the 
moſt wicked nations in the world, in Jeruſalem and 
in its neighbourhood, God had erected his King- 
dom in the hearts of thouſands who had lived 
in great unanimity and charity, “keeping the 


unity of the ſpirit in the bond of peace,” con- 


ſcious of their Divine Maſter's ſpiritual preſence, 


and rejoicing in hope of his ſecond coming to 


complete their felicity. They had ſuſtained, in 
his ftrength, with much patience, two very ſevere 


perſecutions, in the former of which a Deacon, 
in the ſecond an Apoſtle had ſealed the truth with 


his blood. In an earlier part of this period their 
holy harmony had been a little interrupted by a 


ſecular contention ; but this was ſoon compoſed. 
The time was not yet arrived, when thoſe, who 
called 


L once for all obſerve here, that the niceties of chronology 


make no part of my ſtudy in this work. Vet I ſhall endeavour to 


attend ſo much to hiſtorical connection, as to be generally right 
within a few years. This ſeems ſufficient for my purpole, and 
whoever attends to the ſecond and third chapters to the Gala- 
tians, will ſee, that I cannot err much in this inſtance, 


OT - N 
1 1 
9 ** 


CENT. I. OF JERUSALEM. 29 


called themſelves Chriſtians, could ſo much for- 
get the dignity of their profeſſion, as to contend 
— for worldly things. The preſent con- 
troverſy had a more intimate connection with the 
Chriſtian religion itſelf, and therefore ſeemed more 
likely to diſturb the union of men, with whom 
ſpiritual objects were the chief ground of concern. 
The Jews were ſtrongly attached to their on re- 
ligious national peculiarities. Under the influence 
of pride, envy, and other evil paſſions, this diſ- 
poſition ſupported the ſpirit of ſelt-righteoulnels. 
Nathing could be more contrary to the genius of 
the Goſpel than the attempt of ſome Chriſtian 
Jews, who endeavoured to infuſe into the Gen- 
tile converts an idea of the neceſſity of circumci- 
ſion, and of obedience to the whole of the Moſaic 
ceremomal, in order to ſalvation. Some of the 
Phariſees themſelves were now real Chriſtians, but 
they were diſpleaſed to fee and hear of ſo many 
Gentiles admitted into the Chriſtian Church, and 
regarded by the Apoſtles as on an equal footing 
with themſelves in the favour of God. Thus 
were their minds darkened with reſpect to the 
article of juſtification: and, before they were 
aware, by thus inſiſting on the neceſſity of cir- 
cumciſion, they practically averred, that the Grace 
of our Lord Jeſus Chriſt was not ſufficient for man's 
ſalvation ; that the favour of God was to be pur- 
chaſed by human works, in part at leaſt; and that 
their ritual obſervances, contributed to their accept- 
ance with God. 

This was the firſt time chat the natural pride 
and ignorance of the human heart, diſguiſed un- 
der the pretence of religious zeal, attempted to 
undermine the ſimplicity of the faith, by which 
hitherto Chriſtians had reſted with compiacency on 
Jeſus alone, had enjoyed peace of conſcience, and 
- had 


TAN 


30 HISTORY or THE CHURCH CHAP. 1. 


had been conſtrained to obedience by love. The 
Apoſtles Paul and Barnabas looked on the grow- 
ing evil with a jealous eye, and after no ſmall 
fruitleſs altercation with the zealots, thought it 
better to refer the full conſideration of the queſtion 


to a council of Apoſtles and Elders at Jeruſalem. 
And now Paul returned to Jeruſalem the third time 


ſince his converſion, and about ſeventeen years after 
it; and, in his progreſs with Barnabas, reported the 
converſion of the Gentiles, which gave great joy to 
the Chriſtian Jews in general. 

At the Council, Peter, who was returned to Je- 
ruſalem, and fince Agrippa's death was no longer 


moleſted, opened the debate by obſerving, that 
à conſiderable time ago, God had ſelected him 


to preach to the Gentiles, and had bleſſed his la- 


bours with unequivocal ſucceſs, in purifying their 
hearts by faith, and in diſpenſing the Holy Ghoſt 


among them, no leſs than on the Jews. After 
God himſelf had thus decided, he ſaid it appeared 
preſumptuous in any perſon to impoſe a yoke on 


the Gentiles, from which the Divine Indulgence 
had exempted. them. He inſiſted that the yoke 


itſelf, eſpecially when laid on the conſcience as 


neceſſary to ſalvation, was intolerable : and he con- 


cluded, that even they, who ftill, for charitable and 
prudential reaſons, perſiſted in the ritual obſerv- 


' ances, were yet obliged to repoſe for ſalvation only 


on the © grace of the Lord Jeſus Chriſt,” as well as 
theſe Gentiles, who never had oblerved them at 


all. This full reſtimony of Peter was ſupported 


by Paul and Barnabas, who gave large proof of the 
Divine Grace vouchſafed to the Gentiles. James, 
who ſeems to have been the ſtanding paſtor of 
Jeruſalem, confirmed the ſame argument, by the 
prophets of the Old 2 W to 

eter's 


| PORN Toes Bit Ze re ee eee 


oats, eee rp RIO een Ines . 


_—_ cr Ed 


CENT. 1. OF JERVSALEM, 31 


hog declaration of the mercy of God in viſit- 
the Gentiles. He gave his opinion, that the 
Gentiles ſhould no longer be moleſted with notions 
ſubverſive of the grace of God, and tending to 
teach them dependance on human works in kad 
of the atonement of Chriſt for ſalvation. Only he 
recommended, that the Council ſhould direct them 
to abſtain from the pollutions of idols, and from 
fornication, and from things ſtrangled, and from 


blood x. For the number of Jews diſperſed through 
Gentile cities, who heard Moſes read every Sab- 


bath-day, required theſe precautions. 
A letter was ſent according to theſe views; nor 


does it appear that there was one diſſenting voice 


in the Council. It is remarkable, that the ſynod 


uſed this ſtriking expreſſion of cenſure act the 
zealots, they © troubled you with words, ſub- 


verting your fouls.” Certainly the charitable Apoſ- 
tles would not fo mongy have rebuked a trifling 
error. Nor 1s there, I think, any other method 


of underſtanding this aright, but on the prin- 


ciple already ſtated, that the harm did not con- 


ſiſt in * theſe ceremonies, though virtually 
abrogated by the death of Chriſt. For theſe were 


practiſed by the Apoſtles themſelves, conſtantly 
by ſuch as lived in Judea, and occaſionally by the 


reſt. The real fault was the depending upon them 


for ſalvation, in oppoſition to the grace of Chriſt. 


Here the Apoſtles knew it behoved them to be 


jealous, that God might be glorified, and fouls 
| comforted : 


Though an idol was nothing, and what was offered to it 


was — yet St. Paul has given ſolid reaſons why Chriſ- 


tians ſhould abſtain from ſuch meats. Fornication was a fin, 
concerning the evil of which the hezthen converts might be, 
he apprehended, as yet uninformed; and to abſtain from things 
ſtrangled and from blood, was neceſſary, in order to * any 
antercourſe with Jews at all. 


> 


32 HISTORY OF THE CHURCH CHAP. I. 


comforted : and the joy, and conſolation, and eſta- 
bliſhment in the faith * which enſued amongſt the 
_ Gentiles, confirms this interpretation. 


Ir is to be feared, that the Church of Jeruſalem 


received not all the bene, which was to be wiſhed, 
from the wiſdom and charity of the Council, 
though it doubtleſs would be of ſervice to many. 
But its moiſt wholclome effects were felt among 
the Gentiles. The account, which we have 1n the 
Epiſtle to the Galatians leads us to ſuſpect, that 
the ſeli-righteous ſpirit had a very deep influ- 
ence among fome members of the Church at 


Jerutalem. The Apoſtle Paul was obliged to 


exerciſe a particular caution among them, and to 
confer in private with the pillars of the Church, 

leſt he ſhould give umbrage to the Jewiſh Chriſ- 
tians, and hurt his own uſcfulnels among his 
countrymenF. In this he acted with equal pru- 
dence and charity : yet nothing could induce him 
to act inconſiſtently with the faith. To preſs the 
Gentile converts to Jewith conformity, appeared 
to him in this light, as no reaſons but thoſe of 
peace, charity, and prudential expediency could be 
pleaded for the continuance of ſuch obſervances 


even among Jews: and therefore, among Gentiles, 


who never had becn under the yoke, no other con- 
ſtruction could be put on the practice, than that it 
was neceffary to ſalvation, and that the primary 
doctrine of the Chriſtian religion, the ſufficiency 
of the blood of Chriſt for pardon of fin, was diſ- 
believed. The ſame Apoſtle therefore, who, on 


another occaſion circumciſed 1 imothy } becauſe of 
the Jews in the neighbourhood, he being by the 


mother's ſide of Hebrew extraction, now inſiſted, 

that Titus, a perfect Gentile, ſhould not be cir- 
cumciſed, 

Acts xv. 31. and xvi. 5. + Gal. ii. f Acts xvi. 3. 


CENT. I. OF JERUSALEM. 33 


cumciled *, becauſe of falſe brethren, who had 
craftily introduced themſclves among the Chriſ- 
tians, with a view to undermine their dependence 
on ſeſus, and to draw them back to the ſelf- right- 


ouiizels of Judaiſm. The liberty of Chriſt was 


what he was zealous to ſupport; and he would 
ot, tor an hour, allow any felt-righteous mix- 
tures, ** that the truth of the Goſpel might con- 
tinue with them;” an expreſſion, which throws 
farther light on the controverſy we have reviewed; 
and ſhews Tater that not circumciſion itlelf, 
but the dependence on it for ſalvation in the room 


ot Chriſt, was the great object of the Apoſtle's 


oppoſition. 


He had hitherto found, to his ſatisfaction, that 
all his brethren of the Apoſtolic college had hear- 
tily concurred in checking the progreſs of ſelt— 


righteouſneſs. But a lamentable inſtance of hu- 


man imbecility foon appeared. Peter, after 
having t taken a foctal meal with ſome Gentile 
converts, afterwards withdrew from their com- 
pany, on the arrival of certain Jewiſh zealots, who 
came to him from James: and thus, for fear of 
their cen{ure, he durſt not keep company with 
men, whole fello! wihip he yet inwardiy reverenced, 
and expected to enjoy in heaven. An error com- 
mitred by a relpectable character is infectious. 
Other Jews diffembled in a fimilar way ;,—even 
Barnalas was carried aw ay with their d. iſſimulation, 
and the truth of the Goſpel was in danger of 
being toriak-n on the wthority of thoſe, w ha bad 
hitherto: x held ws ftandard in the world. Such 
infirmities of che wile and good prove beyond 
doubt, to whom alone we are obliged for the pre- 
ſervation of Chriſtian truth in the earth. The Lord 


rouled the ſpirit of Paul on the occaſion: he vin- 
dicated 


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34 HISTORY OF THE CUVURCH CHAP. I. 


dicated the truth of the Golpel by an open and 
manly rebuke of Peter: and a leafonable check 
was put to the growing torrent of Phariſaiſm,— 
that dark but deadly toe of the Goſpel, — Which, 
in one form or other, is ever ready to cloud the 
light of truth, and to ſap the foundation of Chriſ- 
tian peace and lite, 

St. Paul's fourth viſit to Jeruſalem is but juſt 
mentioned in ſcripture*. His fifth was nee. 
with more memorable events. It was ſeen by 
the ſpirit of prophecy, that he would undergo 
bitter perſecution from the infidel Jews; and the 
guarded kindneſs, with which he was received by 
many, even of the believers there, formed no 
pleaſing inducement to him to repeat his viſits. 
But divine charity prevailed in St. Paul's mind 
over all objections, difficultics, and dangers : he 
rebuked his friends at Cæſarea, who difluaded him 
from prolecuting his journey, by profeſſing his 
readinels “ not only to be bound, but alto to die 
at Jeruſalem, for the name of the Lord Jetus?.” 
His retignation filenced them : © they laid, The 
will of the Lord be done.” On his arrival he 
went to James, and, in the pretence of all the 
elders, recounted the work of God among the 
Gentiles. They glorified the Lord, and rejoiced 
lipcerely on the account: but at the fame time 
they 0 led what concern it gave them to find, 
how jealous of Paul the brethren were, having 
heard a falte report of his teaching all the Jews to 
forſake the Molic obſerrances. Doubtlets he had 
not done this: bit, he had done what difpleated 
the Jewith zealots: he had inſiſted on the exemp- 
tion of Gentiles from the yoke; and men, once 
out of humour, are diſpoſed to hearken to malevo- 
lent exaggerations. In this exigency the advice of 
James was at the fame time prudent and charit- 

able, 


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CENT. 1. OF IERVSALE. 45 


able, namely, that he ſhould join with four men, 
who were hound by a Nazarite vow, in the cuſto— 
mary ſervices of the temple, till a facrifice ſhould be 
offered tor each of them. With this Paul concurred; 
and thus he gave the cleareſt proof that he was 
ready- to conform both to Jew and Gentile in 
things indifferent, with a view to promote the fal- 
vation of men. A few remarks, ſuggeſted by thei 
tranſactions, ſhall cloſe this chapter. 


1. We ſee here that really there was no differ- 
ence of tentiment between Paul and James in re- 
ligious opinions, as from a few expretſions in the 
epiſtle ot the latter, forme are glad to iniinuate. 

Thee two Apoſtles, and indeed the whole coll: TC, 
were perfectly agreed in their views of the nature 
of the Goſpel. 


2. In Peter there evidently was, in one inſtance, 

a duphcny of conduct with relpect to the Moluic 

rites,—in Paul a fteady untormuy. He lived as a 
Jew himlelt : vows, ſynagoguc-worſhip, and the 

various rites of the law. le obterved, not even 
lacrifices excepted, on occation, He could not 

indeed look on them now in aw other light than 

as branches of a human eſtablichment; lince the 

death of Chriſt had atmulled cheir rin autho— 

rity. The eftablithment ittelt he knew was toon 

to ceale by the deſtruction of Jeruſalem. To him 
and to the reſt of the Apoſtles it appeared more 

charitable, to fubmit to the inconveniences of 

conformity, than to irritate the whole body of 

the Jews on account of circumſtantials. On this 

ground pious men in all ages have acted, and 

thole, who have moſt cxcelled | in Chriſtian fruitful— 

nels, have been molt remarkable for their candour. 

At the ſame time the inflexible firmneſs of Paul 

in 


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36 HISTORY OF THE CHURCH CHAP. 1. 


in vindicating the doctrine of juſtification, by 
allowing on no account the circumciſion of Gen- 
tiles, informs us, where he laid the ſtreſs for ſal- 
vation This union of candour and firmneſs in 
the ſame perſon, acting variouſly in oppoſite cir- 
cumſtances, has led ſome writers to accuſe him 
of inconſiſtency, who ſeem not to have under- 


ſtood the principles of the controverſy. This was 
the caſe of Jerom of old. His controverſy with 


Auguſtine on the ſubje& is yet extant in the 
epiſtles of the latter, whoſe ſtatement of the affair 
L think perfectly juſt; and it is agreeable to the 


views in which the conduct of the — has 
now been exhibited. 


. We ſee here how infinitely important the 
dodrine of juſtification is! What excellent fruits 
it had brought forth * in the Jewiſh Church, now 
conſiſting of many thouſands, has been ſhewn. 
It appears how naturally the human heart departs 


from the faith of Chriſt, before it is aware. The 


penetrating and zealous ſpirit of Paul was em- 
ployed by the divine goodneſs to uphold ſtill the 
ſtandard of truth. Many, no doubt, received bene- 
fit from his example; but the glory of this n 
was now on the decline. 


4. The evil of bigotry is no leſs evident, and 
how naturally it connects itſelf with felf-righte- 
ouſneſs is apparent. An eager ſtreſs laid on any 
rite, or form, or external work whatever, eaſily thus 
degenerates. Stedfaſtneſs in the faith, and can- 
dour, and charity, are, under God, our 8 
tives againſt it. 

There was little opportunity of trying the ef- 
fect of the charitable ſcheme, concerted between 
the two Apoſtles, on the minds of Chriſtians, 


caule 
* Acts xxl 20. 


CENT. I. OF JERUSALEM. — 


becauſe before the ſeven days were expired, the 
malice of the infidel Jews broke out againſt Paul. 
St. Luke's narrative, from the twenty- firſt chapter 
to the end of his hiſtory, is ſpent on the conſe- 
quences of this. The cheerfulneſs, magnanimity, 
charity, and: piety of the Apoſtle Paul: theconvincing 
force of his reaſoning, which cauſed Felix to trem- 
ble, and Agrippa to confeſs himſelf almoſt a Chriſ- 
tian: his preſervation from Jewiſh malice by the 
privilege of Roman citizenſhip: the perils he un- 
: derwent by ſea and land, till he arrived a pritoner 
: at Rome, and his labours for two years in the 
miniſtry among them who viſited him in his im- 
; priſonment: theſe things are fo circumſtantially, 
f and, I may juſtly add, To beautifully related by 
the ſacred writer, that I ſhall refer my reader to 
him altogether, eſpecially as neither the hiſtory of 
the mother-church, nor of any other particular 
Churches, 1s cotactied with the account. 

The malice of the Jews having failed of its ob- 
Ject in Paul by his appeal to Czar, would gladly 
have gratified nfelf on James. But he, though 
no Roman citizen, was ſhielded by the lenny of the 
Roman government a little longer. His long re- 
ſidence at Jeruſalem, where he was ſtationary at 
leaſt for the moſt part, had given him an oppor- 
tunity, by a blameleſs life, to abate the prejudice 

| of his unbelieving countrymen, and to extort the 
I tribute of praiſe from the populace in general. A. D. 
- About the year of our Lord ſixty, he wrote his 60. 
Catholic epiſlle. It is addreſſed to Jews in ge- 
neral; ſometimes he ſpeaks to Chriſtians, ſome- 
times to Infidels, like a perſon well known, and 
of conſiderable influence among both. The co- 
vetouſneſs, inhumanity, and perſecuting ſpirit ot 
the nation are deſcribed in ſtrong colours; and he 
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38 HISTORY OF THE CHURCH CHAP.,T. 


which was to overtake them. By the practical 
turn of his doctrine, by his deſcanting on the 
vices of the tongue*, of partiality to the Tich, and 
of contemptuous treatment of the poor in Chriſtian 
nest, and by his direction againſt vain fwear- 
ing 4, it is but too evident, that "the Church had 
confiderably declined from its original purity and 
ſimplicity; and that the crafts of Satan, aided ever 
by natural depravity, were wearing out apace the 
precious fruits of that effuſion of the Spirit, which 
| has been deſcribed. Such is the common courſe 
of things in all ſimilar caſes, within the like 
period of about thirty years. The Lord had 
not however forlaken his Church; though its 
members were in a perſecuted ſtate, and were 
brought before Jewith magiſtrates $, and vexed, fo 
far as the rage of this intaruated nation had power 
to exert itſell. He particularly exhorts them to 
patience under their trials, and a reſignation to the 
Divine Will. 

About the fame time, or a little aft ter, this 
Church was favoured with the epillle to the He- 
brews, which ſeems to have been written by St. 
Paul ||. 

As apoſtacy, partly through the faſhionable 
and natural evil of felf-r iohtcoutnels, and partly 
through the cruelty of perſecution, was the great 
evil to be teared among them, he directs them 
particularly to maintain the Chrittian faith. He 
largely and diſtinctly thews the accompliſhment of 
all Mofaic types in Jelus. His prieſthood, ſacri- 
fice, and interceſſion are amply delcribed. The 
1 and benefits of his ſalvation are di- 
tinctly 


Chap. ui. + Chap. ii. Chap. v. Chap. ii. 6. 
St. Peter, in his ſecond epiſtle to the Jews, reminds them 


of St. Paul's letter to them, which, probably, could have been no 
other than this epultle. | 


CENT. 1. OF JERUSALEM. 39 


tinctly ſtated. He exhorts them to conſtancy in 
the ſimple faith of Chriſt. He urges them to 
perievere in ſupporting their Chriſtian atlemblics, 
from which ſome“ had declined, probably through | 
fear of perſecution. He reminds them of the fe- 
verities they had patiently undergone after their 
firſt illummation, of the compaſſion which his 
ſufferings had excited among them, and of the cheer- 
fulneſs with which they had ſuſtained the ſpoiling of 
their goods, from the confidence they © had of hav- 
ing in heaven a better and enduring ſubſtance.” The 
whole turn of his exhortation ſhews, that they were 
in a ſtate of grievous moleſtation at the time of 
writing this epiſtle. And yet from their dulneſs in 
divine things, which he fo warmly cenfures +, it is 
certain their ſpiritual taſte had declined. The per- 
ſecution of Sr. Paul at Jeruſalem probably excited 
a 2eneral hoſtility againſt the Church. That it 
did not proceed to blood t „ leems owing to no 
other cauſe than the protection of the Roman 
government. The Apoſtle is particularly earneft 
in exhorting them to remember and hold faſt the 
grace ot the Golpel, which their firſt minitters had 
taught them, and to conſider that Jeſus Chriſt was 
their great object, and that a return to Jewiſh de- 
pendencies would ruin their fouls, On the whole, 
we have here the moſt glorious views of the 
Goſpel, and the molt diſtinct information of the 
nature of a true adherence to it; though I fee 
no evidence on the face of the epiſtle tor con- 
cluding, that he torbad them that fame occa- 
ſional and prudential compliance with Judaiſm in 
external obſervances, which all the Apoltles prac- 
tited. It was the departure of the HEART from the 
Lord Jetus, againit which he warned them. He 
dwells not largely on particular duties. He had 
not 
He x. 25. rr. ½m mk: 


C + 


40 HISTORY OF THE CHURCH chr. 1. 


not lived much among them; and ſpecial details 

of practical matters came better from the paſtoral 

pen of James. 

Thus earneſtly did theſe two Apoſtles inſtruct 
and warn a declining Church. But grace has its 

ſeaſons! God will not always ſtrive with man; 


yet the ule of the epiſtles will remain, till ume 
ſhall be no more. 


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CENT, 1, OP JUDEA AND GALILEE, 41 


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This laſt was in a ſituation fo peculiar, as to de- 
ſerve to be conſidered diſtinctly. And of the 
Churches of the two former I have not much more 
to ſay, than that their ſtate, by fair analogy, may 
be eftimated from that of the mother-church. In- 
deed a ſtrong foundation had been laid for their 
converſion by the miniſtry of John the Baprift, 
and by that of our Lord in the days of his fleſh. 
The angel Gabriel had foretold of the fon of Za- 
charias, e that many of the children of Lirael lle 
ſhould turn to the Lord their God *.” Fepent- 
ance was His theme, and by this he prepared the 
way of the Lord. Jeſus himſelf condeſcended in 
his ſubordinate capacity of prophet and teacher 
to purſue the ſame method, though no regular 
Churches were yct formed. He promiſed thar the 
gift of the Holy Ghoſt ſhould be voucklafed 0 
his diſciples, and we have ſeveral intimations , 
that a greater degree of ficce:s, of purity, of 
knowledge, and of glory, ſhould, attend his reli- 
gion after he ſhould leave this world, than during 
his perſonal miniſtry | . 


. 8 408 1 1 

JU DEA AND GALILEE. 70 45 1 | 

. 1 4 

HE Holv Land was divided into three pro- l 
vinces, Jop EA, GALILEE, and SAMARIA. 11 


Judea 


0 Lake 3. 2. Wy John xiv. and xvi. 
t Let this account, once for all, for the much greater uſe 
which I make of the Acts and of the Epiſtles, than of the four 
Goſpels. Theſe laſt are indeed ineſtimable; brit their uſes are 
of another kind, and fall not withi:+the plan of this work. 


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' - BR HISTORY OF THE CHURCH CHAP, 11. 


Judea and Galilee being thus prepared for the 
Goſpel, the blefled tidings began to be ſpread 
through them, and to be attended with rapid ſuc- 
ceſs, toon after the firſt perſecution which aroſe 
concerning Stephen. Thoſe, who had felt the flame 
of Divine Love in Jeruſalem, being obliged to flee, 
preached through thete regions, and many thou- 
ſands were conv erted, as we have ſeen. The mo- 


ther- church, no doubt, was the moſt numerous, 


but various Churches in the country muſt have 
contributed to make up the ſum. The fmall ſize 


of Paleſtine may tempt ſome to wonder, if many 


thouſands became Chriſtians, how the main bod 
of the nation could yet remain in infidelity. The 
amazing populouſneſs and fertility of the country 
accounts for this. The number of popplous 
towns, 1n Galilee particularly, is aſtoniſhing, as 
appears from Joſephus's narrative of the Tewiſh 
war. The fingle town of Gadara, near the lake 
of Gennezaret, "by no means a town of the firſt 
magnitude, maintained two thouſand ſwine x. If 
then the importance of regions be meaſured by the 
number of inhabitants, rather than by the extent 
of ground, this {mall country might vie perhaps 
with modern Ruſſia. 

Of theſe Churches the firſt inſtruments were not 
the Apoſtles themlelres, though they doubtleſs 
viſited them afterwards, and confirmed them. 
James the ſon of Zebedee would not confine his 
labours to Jeruſalem, till the time of his martyr- 


dom, no more than the reſt of the twelve, if perhaps 


we except James the ton of Alpheus, who was the 
firſt ſtanding Paſtor of Jeruſalem. 

Theſe Churches, moſt probably, followed the 
example of the parent- church, both in its firſt love 
and comfortable — and alto in its unhappy 


| declenſion. 
* Mark v. 15. 


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CENT. I. OF JUDEA AND GALILEF, 43 


declenſion. Peter's activity in eſtabliſhing them was 
very conſpicuous. The Lord wrought effectu- 
ally” in him for the converſion of the Jews all 
along *. He paſſed through all quarters, and viſited 
the places molt remote ſrom the capital, ſuch as 
Lydda, Saron, and Joppa f. In all theſe places the 
Spirit of God accompanied his work. It was in 
this laſt city that the Lord by him raiſed Tabitha 
from the dead. I ſhould ſcarce have mentioned 
this miracle, in a work which profeſſes all along to 
record the ordinary, not the extraordinary opera- 
tions of the Holy Shoſt, were not the woman 


diſtinguiſhed by © her good works and alms-deeds 


which he did.” All the widows ſtood by Peter 
weeping, and ſhewing the © coats and garments 
which ſhe had made, while the was with them.” 

Thus had this woman's faith evidenced itſelf by 
good works; and the Spirit of picty and of praycr 
bad gone hand in hand with that of induſtrious 
beneticence. Hail, Tabitha! thou haſt the higheſt 


glory, and of the moſt tolid kind, which 1s attain— 
able on earth! But the reader (ces how ſiinple and 
low Chrittan exploits muſt appear in the cyes of 


worldly men. They are not like the tweiling deeds 
of heroes and ilareſmen, which have hitherto, tor 
the moſt part, monopohzed the hiſtoric page. But 
the perſons who are influenced by the Spirit of 
Chriit, with Tabitha will vet krow with whom 
tley would with to be numbered. The female 
lex, almoſt excluded from civil hiſtory, will appear 
perliaps more contpicuous in ecclefiaſtical. Leis 
immered in ſecular concerns, and lets haughty and 


independent in ſpirit, they ſcem, in all ages, to 
have had their full proportion, or more than tlie 


Other ſex, of the grace of the Go'pel. 


Gal. ü. 8. + Adts ix. 


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44 ' HISTORY OF THE CHURCH CHAP, 111. 


Sd 


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* country lay in the midſt between Judea 


and Galilee, though diſtinguiſhed from them 


both in its polity and religion. The inhabitants 
poſſeſſed a large part of the diſtrict, which had 
i Teanga to the ten tribes, whom the kings of As- 


fyria had carried into captivity. Theſe conquerors 
bad filled their vacant place with various coloniſts *, 
who mixed the worſhip of Jehovah with their idols, 
vainly boaſted of their relation to Jacob, profeſſed 
to regard the law of Moſes, and deſpiſed or at 
leaft depreciated the reſt of the Old Teſtament. 
Our Saviour clearly decides the conteſt, which, for 
ages, had been carried on between them and the 
Jews, in favour of the latter}. But though the 
Samaritan was an idolater in his very foundation, 
yet in moral practice he appears not worle than 
the Jew. Both, indeed, were at this time extremely 
corrupt, and gloried in cheriſning an enmity, 
which forbad them the exerciſe of common buma- 
nity to one another. 


The Divine Saviour pitied this people. He 


viſited them himſelf 8, and ſome ſinners were 


converted. He made a ſecond attempt |, but the 
bigotry of the village to which he approached, 


prevented them from receiving him there, a cir- 


cumflance, which excited the fiery zeal of the two 
tons of Zebedee, and gave occaſion to our Lord to 
ay, The Son of Man is not come to deſtroy 


men's 


922 Kings xvii. + John: v. 12. t Johniv. 22. 
John iv. i Luke ix. 52. 


CENT. I. OF SAMARIA. 45 


men's lives, but to fave them.” He meekly bore 
the repulſe, and went to another village. But the 
effuſions of his kindnels toward this unhappy peo- 
ple were now to appear in abundance. 

Among the ſeven deacons the next perſon to 
Stephen, in zeal and activity, was Philip. Driven 
from Jeruſalem by the perſecution, he was directed 
to go to the eity of Samaria, perhaps to the 
ſame city called Sychar, where our Lord had 
converſed with the woman over Jacob's well. 


'There he preached Chriſt, and the Goſpel entered 


the hearts of many, ſo © that there was great 


joy in that city *.“ The inhabitants appear to 
have been a very ignorant ſimple people, but now 
that the Spirit of God was poured upon them, 
none received the Goſpel with more cordial plea- 
ſure One effect immediately appeared, which in- 
deed never fails to attend the hearty reception of 
the Goſpel. Superſtition and diabolical delufions 
vaniſhed. A perſon, named Simon, had deceived 
this people with ſorceries; I dare not ſay with pre- 


tended ſorceries: We thall {ce fufficient proof, be- 


fore we have done with the apoſtolical hiſtory, that 
ſorcery was a real thing. For a long time they 
had been infatuated; but Philip's doctrine expelled 
their regard for theſe things, and numbers of both 
ſexes were baptized. Simon himſelf, though a 
ſtranger o the nature and power of Chriſt's rch- 
gion, was yet convinced, that Chriſtianity in general 
was true; and this feems the juſt idea of a mere 
| hiſtorical believer. 
The Apoill.s hearing of the happy reception of 
the Goſpel at Samaria, ſent down Peter and John, 
who prayed on the behalf ot the people, that the 
Holy Ghoſt might be imparted through the impoſi- 
tion of hands. 'The Spirit was communicated, not 
only in extraordinary giſts, but alto in an effuſion of 
f the 
Acts viii, 8. 


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46 HISTORY OF THE CHURCH CHAP. 118. 


the ſame holy graces, which had appeared in Judea. 


The former were thoſe alone, which attracted the 


attention of Simon. His avaricious heart immedi- 
ately conceiving the proſpect of vaſt wealth to be ac- 
quired, were he once poflefled of this ſupernatural 
power, he offered the Apoſtles a ſum of money for 
the communication of the ſecret. Peter, who ſaw 
diſtinctly both his covetouſneſs and his ignorance, 
rebuked himin the ſevereſt manner, aſſured him that 
his heart was wrong altogether, and his ſtate ac- 
curſed, notwithſtanding his baptiſm and profeſſion 
of Chriſtianity. At the ſame time he exhorted him 
to repent and to ſeek the divine forgivenels. Here 
we lee how fingularly remote the religion of Jeſus 
is from all worldly plans and ſchemes, and what an 
awful difference there ever is between a real and a 
nominal Chriſtian. The conſcience of Simon felt 
the reproof: he begged the Apoſtles? prayers ; but 
it does not appear that he prayed for himſelf. Peter 
and John preached through many Samaritan vil- 
lages, and then returned to o Jeruſalem. 


"The Samaritans, a fort of half rt Are they 


were all = FRE . being favour ith the ſame 


ſpiritual bleſſings as the reſt, the minds of Chrit- 
tians were prepared to expect a finular extenſion of 


heavenly grace to uncircumciſed idolaters. And 


among the wonders ot divine love which we have 


reviewed, thele are pleaſing circumſtances, that Jews 


and Samaritans, who, for ages, had diſagreed i in rites, 
ſhould now be united in Jetus; and while each felt 


the ſame obligarions to grace, ſhould have learned 
mutual charity for the firſt time. 


> 


CHAP. 


LY 7 3 


OF ETHIOPIA, 47 . . 


— 


— 
> — 


CHAP: IV. 


T = N 
— — 90 GED of - 


4 4 4 
— ed 


ETHIOPIA®. 


N 
— 


I is inſtructire to obſer rve, by what gentle de- 
orces the goodnels of God was preparing the 
way for the general diffuſion of his grace in the 
warts The firſt Chriitians, even the Apoltles 
themlelves, were by no means diſpoſed to think 
with any particular compulſion of Gentiles, and 
would ſcarce have thought of ſpreading the Got- 
pel beyond the bounds of their own nation, had 
not the perſecution driven many out of Jerulalem. 
The teachers themſclves needed to be taught of 
God in this part of their office. So helpleſs is man in 
divine things, even atter he has been favoured with 
ſome ſpiritual light, that by freſh communications 
alone, he can be induced to make any additional 
improvement. After Philip had finiſhed his work 
at Samaria, he was, by an extraordinary commil- 
ſion, ordered to travel louthward toward the de- 
tert. He ſooon diſcovered the reaion: he fell in 
with an Ethiopian eunuch, a miniſter of Candace 
Queen of the Ethiopians, who had been worthip- 
ing at Jeruſalem, and was returning home in his 
cbariot. Men, who feel rhe worth of their fouls, 
will not be unemployed when alone. Their con- 
cern for their bell ncere its will operate moſt 
powertully, 


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The Ethiopia to which this chapter is confined, ſeems to 
be that part of the country, whote metropolis is called Meroe, 
ſituated in a large iſland, encompuſſed by the Nile and the rivers | 
of Aſtapus and Aſtoborra: For in theſe purts (as the elder Pliny | 
informs us) Queens had a long time governed under the title 
of Candace. ver Cave?s Like « ut puillp. 


' 1 


ny HISTORY OF THE CHURCH CHAP. IV, 


powerfully, when they are moſt diſengaged from 
buſineſs. The man was reading the prophet 
Eſatas, and the adorable Providence of God had | 
directed him at that particular time to the fifty- 
third chapter, which gives ſo clear a deſcription . 
Chriſt crucified. Philip aſked him, if he under- 
ſtood what he was reading. The man confeſſing 
his 1gnorance, defired Philip to come and fit with 
him. The Evangeliſt took the opportunity of ex- 

| pounding to him the Goſpel from the paſſage he 
was then reading, which at once lays open the 
4 = guilty and the miſerable flate of man, his re- 
1 covery only by the grace of Jeſus Chriſt, the nature, 
= end, and efficacy of his death and reſurrection, and 
juſtification before God by the knowledge of the 

Has Jeſus and by His merits. The Ethiopian” s mind 

had been prepared for the doctrine: he had been at 

the pains to attend Jewiſh inſtructions, the beſt 
then to be had in the world, except the Chriſtian, 
which he now heard, for the firſt time; nor had 

the ſcandalous wickedneſs of the Jewiſh nation 
hindered him from attending that worſhip, which 

he believed to be of Divine Origin. The ignorance 

of his own country ſuited not even the weakeſt and 

moſt glimmering light of a ſerious mind. His cafe 

is an encouragement for men, however ignorant and 
miſtaken at preſent, to ſeck earneſtly to God, for HE 

will take care that they ſhall find. The man felt 
himſelf guilty and wicked, and the views of the 
propbetical chapter before us, laid open by the 
preacher, diſcovered to him the remedy, which 

; it pleaſed God lo powertully to apply to his heart, 
that as ſoon as they came to a certain water, he 
deſired ro be baptized. Philip aſſured him that 

there was no impediment, if he was ſincere in the 

faith of Chriſt, On which he profeſſed his belief, 

that the Jetus of Nazareth, whom Philip had 


preached 


* 


on the ſubject. 


CENT. 1. OF ETHIOPIA, 49 


preached to him, was indeed the Son of God 
propheſied of by Iſaiah, and that he anſwered the 
character of Saviour there given to him. Philip then 
baptized the Ethiopian, who, though his inſtructor 
was, by the Spirit of the Lord, immediately taken 
from him, went on his way into his OWN country re- 


joicing*x. Doubtleſs this joy had a ſolid and power- 


ful cauſe; and if this caſe be compared with that of 
the three thouſand firſt converts, and both of them 
with the doctrine of the fifty- third chapter of Iſaiah, 

converſion will appear to be a ſpiritual internal work, 

humbling men for ſin, and comforting them with 
forgiveneſs by Chriſt. The nominal profeſſion, 
with which great numbers of perſons content them- 
ſelves, may ſeem to fit them for little elſe, than to 


diſgrace Chriſtianity by their practice. 


It is impoſſible that the Ethiopian, thus power- 


fully enlightened and rejoicing in God, could be 


rm when he returned home. His influence and 
character would at leaſt ſecure to him a reſpectful 
attention from ſome of his countrymen; and thus 
the Goſpel, moſt probably, was firſt planted in 
Ethiopia. But we have no more ſcripture-light | 


Acts vii. 


HISTORY OF THE CHURCH CHAP. v. 


CHAT. V. 


K * great mixture of Jews and Gentiles 
in ſome of the extreme parts of the Holy 
Land or its neighbourhood, afforded a providen- 
tial opportunity for the gradual illumination of the 
latter, for the abatement of Jewiſh bigotry, for the 
demonſtration of Divine Grace in the * of all 
ſorts of men, and for the union of Chriſtian hearts. 
Thus we find that a Church was planted at Tyre, 
another at Ptolemais*, places which muſt have 
abounded with Gentiles. But Cæſarea affords the 
moſt remarkable inſtance” of the obſervation juſt 
now made. It was the reſidence of the Roman 
Governor, and was fo ſituated in the confines of 
Syria and Judea, that it was a matter of doubt to 
which region it ought to be aſſigned. And the final 
determination of this queſtion in favour of the 
Syrians is mentioned by Joſephus, as one of the 
immediate cauſes of the war, which ended with 
tlie deſtruction of Jeruſalem. This circumſtance 
ſhews the great importance of this city; and the 
ſtrong intereſt which both parties had in it. 
Philip, after a laborious journey from Azotus, 


8 preaching in all the cities, through which he paſſed, 
; ſettled at length in Czfarca. Here he was ſtationary 
| for many years f. We find him, toward the conclu- 


ſion of the period ob about thirty years, which takes 
in the hiſtory of the Acts, ſtill fixed in the ſame 
place, with four virgin daughters, where he entertained 
St. 

Acts xxi. + Acts vii. 40. all compared with xxi. 8. 


©» 


## 


[OY 


CENT. I. OF CASAREA, 51 


St. Paul in his laſt journey to Jeruſalem. I can 
no more conceive Philip to have been idle and 
unfruitful all this time, than James to. have been 
ſo at Jeruſalem. A Church, mixed of Jews and 
Gentiles would naturally be formed under fo zea- 
lous a paſtor, whoſe obſervation of the Grace of 
God in the caſe of the eunuch, muſt have opened 
his mind to an affectionate reception of Gentile 
converts. | | 
Indeed the abuſe, which the malignant pride of 
the Jews had made of the Moſaic prohibition of 
intercourſe with Gentiles, was a great bar to the 
extenſion of the Goſpel. They refuſed to keep 
company with foreigners, and ſeem to have looked 
on them as devoted to deſtruction. The Apoſtles 
themſelves were, as yet, under the power of the 
ſame bigotry, till a viſion from heaven inſtructed 
Peter, as he was praying on the houle-top at 
Joppa, that he ought not to call any man com- 
mon or unclean “. By this he was prepared for 
the work which the Lord was immediately af- 
ſigning him. The Holy Spirit ſuggeſted to him 
that three men were at that time enquiring for 
him, and directed him to go with them; © for 1 
have ſent themt.” Peter was ſoon informed by 
the men, that they had been ſent to him trom 
Czlarea* by Cornelius, a Roman centurion there, 
5 a devout 
Acts x. 5 
The proper perſonality and divinity of the Holy Ghoſt, and 
the unlimited ſubjection due to him from Chriſtian paſtors, and, 
of courſe, from all Chriſtians, are ſolidly deducible from this and 
various ſimilar paſſages in the Acts of the Apoſtles. 

1 Much has been written concerning two forts of Proſelytes 
to the Jewiſh religion, circumciſed ones, and incomplete ones, 
called Proſelytes of the Gate. Two learned critics, Dr. Lardner 
and Dr. Doddridge, ſeem to have ſhewn, however, that the 
latter had no exiſtence. Cornelius was a Gentile altogether, 
and was treated as ſuch by the Jews, though from his pious at- 
tention to the Jewiſh religion he muſt have been at leaſt a Pro- 

D 3 ſelyte 


52 HISTORY OF THE CHURCH CHAP.V, 


a devout man, and one that feared God with all I 
A. A0 gave much alms to the people, and 1 
prayed to God alway; who had been warned F 
from God by an holy angel to fend for him.— 
Peter lodged the three men that night : two of 
+4 them were houſhold ſervants, and the third—rare 
1 character !—a devout ſoldier, who waited on the 
Jy centurion continually. _ 
1 On the next day Peter went with them, but had 
the precaution to take with him fix Jewiſh Chriſ- 
tians from Joppa as witneſſes of his proceedings. 
The following day they entered Cztarea, and came 
into the houſe of Cornelius, who had called to- 
gether his kinſmen and near friends, with that 
charity for their ſouls, which fails not to influence 
the minds of thoſe, who have real charity tor 
their own. On the entrance of Peter he falls 
down and worſhips. Peter corrects his miſtaken 
devotion. 8 informs him, that having 
been particularly engaged in faſting and prayer, he 
was aſſured by an angel that his prayers and alms 
were acceptable to God, and that he had obeyed 
the divine direction in ſending for him. Peter 
now preached the Goſpel to the company, frankly 
owning, that he was at length fully convinced, that 
God was no reſpecter of perſons; but that he equally 
regarded Jew and Gentile, whoever the perſon was 
that “ feared God, and wrought right couſnels,”” On 
this broad baſis of encouragement, he was enabled 
to preach to them the good news of forgiveneſs of 
fins by Jeſus Chriſt, whoſe hiſtory they knew, 
though they did not underſtand the nature of his 
doctrine. He directed them now to receive that doc- 
trine cordially for their rom with God. The perfect N 
holineſs N 


felyte of the ſecond fort, if any ever were ſo. In that caſe it 1 
ſeems difficult to conceive, why any Jew ſhould have made ſuch 
2 difficulty of — with perſons of this deſcription. 


' CENT. i. OF CESAREA, 53 


holineſs and the ſupernatural works of Jefus, he ob- 
ſerved, demonſtrated him to be no impoſtor, but 
ſent of God unqueſtionably: that he himſelf and the 
other Apoſtles were witneſſes of Chrift's reſurrection, 
and had received a commiffion from him to preach 
to the people, and to urge men's acceptance of him 
here, if ever they expected to be welcomed by him, 
when he ſhould judge the quick and dead at his ſe- 
tond coming: and that all the prophets had teſtified, 
that whoeverplaced his confidencefor falvationinthe 
name of Jefus Chriſt, ſhould receive remiſſion of fins. 

Few words ſuffice, where God himſelf power- 
fully works. The whole companygwere converted 
to God. The Holy Ghoſt, both in an extraor- 
dinary and 1n an ordinary way, fealed the Apoftle's 
ſermon. The Jewiſh brethren were aſtouiſhed to 
find Gentiles put on an equal footing with Jews. 
Peter, after obſerving how unreaſonable it would 
be to deny baptiſm to perſons who had received 
the Holy Ghoſt, no leſs than themſelves, baptized 
the whole company ; and at their defire ſpent a 
few days with them, to inſtruct them farther in 
Chriſtian principles; and then left them to the care 
of Philip, whoſe character at Cæſarea would, pro- 
bably, from this time increaſe in public efteem. 

A remark or two on this important tranſaction 
will be proper. 

1. The Grace of God acts very variouſly in 
converting ſinners. There are conſiderable ſhades of 
difference in the caſes of Saul, of the Eunuch, and 
of Cornelius. The preaching of the Goſpel found 
the firſt a determined enemy, the ſecond an igno- 
rant enquirer, the third a regenerate perſon already, 
though with no more than the Old Teftament-hght. 
But to all theſe different caſes, the doctrine itſelf is 
the ſame: and the work of God in humbling man 
for his fins, and leading him to Chriſt alone for juſti- 
fheation, is the ſame allo. 


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54 HISTORY OF THE CHURCH CHAP. v. 


2. How neceſſary is it, that the way of peace 
by Chriſt alone be diſtinctly explained and under- 
ſtood! Cornelius, with an enlightened mind and a 
tender conſcience, unleſs he had underſtood the 
doctrine of forgiveneſs by the blood of the Re- 
deemer, would never have found peace of conſcience. 
Imperfection ſtill attending his beſt actions, he muſt 
have remained miſerable in his ſpirit. The doctrine 
of forgiveneſs, accompanied by the Holy Spirit, 
brought him at once to a peace before unknown. 
How careful ſhould we be to underſtand this doc- 
trine aright! how zealous, in proportion to our 
ability, to tranſmit the precious jewel to poſterity ! 
3. How narrow are the hearts of men! how 
_ circumſcribed the charity even of the beſt! With 
difficulty even Chriſtian Jews are brought to ad- 
mut as brethren the Gentile converts. Self-right- 
eouſneſs is natural to mankind. That God ſhould 
receive as his children idolatrous Gentiles, as well as 
religious Jews, provokes the pride of narrow- minded 
ſelkih men, who have long been accuſtomed to 


conſider themſelves as the Peculiar tavourites of 
heaven. 


CH AP. 


CENT. I. OF ANTIOCH, &c. 55 


ANTIOCH AND SOME OTHER ASIATIC CHURCHES, 


E have not yet ſeen all the good effects 
which Providence brought out of Stephen's 
perſecution. Though the Apoſtles thought it 
their duty to continue to water the flocks of] udea 
and Galilee, and to look on Jeruſalem as a ſort 
of central metropolis to them all, they encouraged 
the inferior paſtors, who fled from the rage of per- 
ſecution, to difleminate the Goſpel in Gentile 
regions. Damaſcus, we have ſeen, reaped the 
benefit of this diſpenſation, and fo did Tarſus. 
Some travelled as far as Phenice, Cyrus, and 
Antioch, ſtill preaching only to Jews. At length 
certain Cypriot and Cyrenian Jews ventured to 
break through the pale of diſtinction : and at An- 
tioch, the metropolis of Syria, they preached the 
Lord Jeſus ro the Gentiles. The Greek language 
here prevailed, and, on this account, the inhahi- 
tants were called Grecians x, being the deſcendants 
of a Macedonian colony, planted there by the ſuc- 
ceſſor of Alexander. And now the Lord, willin 

to overcome effectually the reluctances of {elt- 
righteous bigotry, attended their miniftry with 
remarkable 1 The idolaters felt the reno- 
vating power of the Goſpel, and in great numbers 
rurned to the Lord. The mother-church hearing 
of this, ſent Barnabas, whoſe piety and charity 
were renowned, to carry on and propagate a work, 

which-required more labourers, His benevolent 
heart 


Acts xi. 20. 


”4 


56 HISTORY OF THE CHURCH CHAP. vi. 


heart was feaſted with the proſpe&; and the reality 
of ſalvation by the grace of Chriſt thus exempli- 
fied in perſons, who had hitherto been involved in 
pagan dark neſs, was evidenced in a manner which, 
till then, had never been known before. Finding 
many converts, he exhorted them to perſeverance; 
and the addition of believers was ſtill ſo large, 
that he began to look out for a coadjutor. He 
{ought for Saul, who was then labouring at Tarſus 
perhaps with no great ſucceſs : we are told of none 
at leaſt; © for a prophet is not honoured in his 
own country ;” and he brought him to Antioch. 


/ This populous city employed them a whole year. 


Here Chriſtian ſocteties were regularly formed, 
conſiſting, in a great meaſure, of Gentiles. And 
here the followers of Chriſt were firſt called Chriſ- 
__tians. It is not probable, that they would give 
themſelves that name. The terms BRETHREN, 
ELECT, FAITHFUL, SAINTS, were the names 
which they would rather approve. The name of 
Chriſtian ſeems to have been given by their adverſa- 
ries. It is now a term of honour : at that time a 
more opprobrious one could ſcarcely be thought of 
by the learned and the polite. Were a man allowed 
to poſſeſs many good qualities; © but he is a Chriſ- 
tian,” would have been deemed more than a coun- 
terbalance to them all. And other terms invented 
by the malevolence of unregenerate men, in different 
ages, to ſtigmat ize the fame fort of perſons, have 
produced, by the bare found, ſimilar effects on 
prejudiced minds. 
The faith of the Antiochians was ſignally ope- 
rative. Warmed with the love of Chiilt, and 
rejoicing in the proſpect of heavenly treaſurcs, 
they cheerfully contributed to the relief of the 
poor Chriſtians in Judea, diſtreſſed by a famine. 
A large extenſion of Chriſt's kingdom in any 
place, 


CENT. I. IN ASIA. 57 


place, naturally calls rogether a large number of 
aſtors. It is pleaſant indeed to labour among 
the faithful, encircled with ſincere friends. It is 
not every real ſaint, who has the fortitude and cha- 
rity to quit ſo agreeable a ſcene, for the lake of 
breaking up freſh ground. How much longer 
theſe teachers would have remained at Antioch, 
if left to themſelves, we know not. But the 
Holy Ghoſt now ſelected Barnabas and Saul for 
other labours. They obeyed the call; and Se- 
leucia in the neighbourhood was their firſt deſti- 
nation. At this port they found a convenient 
paſſage to the fertile and pleaſureable Iſland of 
Cyprus. Methinks the evil ſpirits, who there ſup- 
ported the religious rites and the ſenſual practices 
of the devotees of Venus, began to tremble for this 
capital ſcene of their dominions. 
From Salamis, the eaſtern point of the Iſland, 
to Paphos the weſtern, they ſpread the glad ti- 
dings of the Goſpel. In this laſt place they found 
Elymas, a Jewilh forcerer and falſe prophet, in 
company with Sergius Paulus, the Roman governor 
of the Ifland, a man of ſenſe and candour, who 
ſent for Barnabas and Saul, and deſired to hear the 
word of God. The ſorcerer endeavoured to pre- 


vent the good effects of their-labours ; till Paul, 


tail of holy indignation at his diabolical malice, 
was enabled miraculouſly to {trike him blind for a 
ſeaſon. Sergius was aſtoniſhed, we are told, “ at 
the doctrine” of the Lord“, and commenced a 
Chriſtian trom that hour. 


ROE EP a The 


Acts xiii. 12. The expreſſion is remirkavle, but has a pe- 
culiar propriety, A mere hiltorical belicver would have been 
aſtoniſhed at the miracle merely, Sergius, a true eonvert, who 
entered into the holy nature of the Gotpel by a ſpiritual percep- 
tion, is aſtoniſned “ at the doctrin:. 


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the next ſcene. Here was another Antioch; and 
the Apoſtles on the Sabbath-day attended the 


58 HISTORY OF THE CHURCH CHAP. VI. 


The two ”— failed now to the adjoining 
continent, and arrived at Perga in Pamphyla. 
And here John Mark, who had thus far attended 
them as miniſter, left them and returned to Jeru- 
falem. It was, perhaps, more agreeable to him to 


profeſs and practiſe Chriſtianity at home with his 


mother and friends, than to expoſe himſelf to hea- 
thens. Even then, traces of the love of the world 
were to be ſeen among Chriſtians. 

Piſidia, lying to the north of Pamphylia, was 


Jewiſh ſynagogue. After the uſual reading of 
the law and the prophets, the rulers gave them a 
friendly invitation to exhort the people, which 


Paul embraced with his uſual zeal. His ſermon. 


15 much of the ſame ſtrain with thoſe of Peter 
and of Stephen, tending to beget in the hearers 
2 conviction of ſinfulneſs, and to give teſtimony 
to Jeſus, concluding with a remarkably plain de- 


claration of the grand doctrine of juſtification by 


faith in Jeſus only, and a folemn warning againſt 


the dreadful conſequences of hardneſs of heart, 


and of contempt of the Divine meſſage. The 
Gentiles, powerfully impreſſed with the news, de- 
fired to hear more of the ſubject the next Sabbath. 

Many Jews and proſelytes were converted; and 
the whole city almoſt came on the next Sabbath- day 
to hear v. The fight was too much for the envy of 


the infidel Jews, who oppoſed Paul with all their | 


might. The two Apottles boldly affured them, 


that though it was their duty to carry the news 


of ſalvation to the Jews firſt, yet as they deſpiſed 
God's Gift of Eternal Life, it would now be of- 
fered to the Gentiles, agreeably to the glorious 


prophecy of Iſaiah , where the experimental in- 


fluence 
Acts xiii. 44. + 49th Chap. 


CENT. I. IN ASIA, 59 


fluence of the Goſpel on Gentile hearts is clearly 
deſcribed. The — not ſo proud as the Jews, 
felt that they had no righteouſneſs to plead before 
God, thankfully embraced the Goſpel, and believed 
in great numbers. 
Piſidia was now full of the Goſpel; and the 
Apoſtles proceeded with vaſt ſucceſs, till a perſe- 
cution, ſtirred up by the Jews, induced ſome flelt- 
—_— women of rank, in conjunction with the 
iſtrates, to drive them out of their coaſts. 
F rom thence they came to Iconium, the northern 
extremity of the country; and the diſciples whom 
they left, though harafſed with perſecution, were 
yet © filled with Joy and the Holy Ghoſt.” The 
internal conſolation of their religion ſupported 
their- fouls. In Iconium the two Apoſtles con- 
tinued a long time, and delivered the meſſage of 
Divine Reconciliation. with much freedom and 
„to the converſion of a great multitude 
both of Jews and Gentiles. The unbelieving 
Jews “* exerted their uſual malevolence, and filled 
the Gentiles with the ſtrongeſt prejudices againſt 
the Chriſtians. In truth, their conduct, though by 
no means uncommon, affords a dreadful inſtance 
of human depravity. It cannot be denied, that 
thoſe Jews muſt in religious knowledge have far 
exceeded the idolatrous inhabitants of Icomum. 
They held the Unity of the Godhead ; they wor- 
ſ{hipped him in their ſynagogue ; they heard his 
precepts from Sabbath to Sabbath out of the law 
of Moles and the prophets. They muſt have 
known thus far, that the Meſſiah was foretold in 
the latter, and they could not but be agquainted 
with their duty both to God and man in many re- 
tpe&ts by means of the former. Yet to unrealon- 
able are they, as to labour to prevent their pagan 


neighbours 
0 AR: xiv. 


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Go HISTORY OF THE CHURCH chr. vi. 


neighbours from being inſtructed in any thing 


that deſerved the name of religion, and to perſe- 
cute with unceaſing acrimony two of their own 
countrymen, who agreed with them in the pro- 
felon of the worſhip of the one living and true 


God. Of ſo little influence is what ſome call 


the © Unitarian” religion, if it be UNCONNECTED 
with the Knowledge and Love of Jeſus Chriſt. 
Perſons, wlio make THAT the wholeof their religion, 
can, it feems, rather fee mankind remain buried 


in the depths of the moſt ſenſeleſs idolatry in 


worſhip, and of vicious profligacy in lite, than 


brought over to the real Chriſtian religion, to he 
hearty renunciation of their own righteoufnefſs, 
and to a humble dependence on the atoning blood 


of Jeſus! The preaching of Paul and Barnabas 
excited a variety of ſpeculations in this city. 


The Gentiles were divided; and part ranged 


themſelves with the Jews, and part with the Apol- 


tles. But the former had the advantage for the 


preſent, becaule they had the arms, —which Chriſ- 
tian ſoldiers cannot ute—of violence and os 
cution. 

The Apoſtles, aware of their deſigns, fled into 
Lycaonia, a country to the eaſt of Pifidia ; and 
there preached the Goſpel, particularly in Lyftra 
and Derbe, Ia the former of theſe places, a poor 
cripple, who never had had the ule of his teet, heard 
Paul with the molt reſpectable attention, and was 
10 far wrought upon already in his mind, as to 
believe, that there was virtue in the name of 
Jeſus Chrift to heal him. To confirm him in his 
vet inſant views of the Chriſtian religion, to atteſt 
the truth, and to convince men that Jeſus was both 
able and willing to sAvE, Paul was enabled by a 
word to reſtore the man to the full uſe of his 


limbs. Immediately theſe poor idolaters con- 


cluded, 


CENT. I. ix ASIA. 61 


cluded, that the gods were come down to them 

in the likeneſs of men. Through this whole 
country of Aſia Minor, the Greek literature, and 

with it the numerous fables of Helleniſtic vanity, 
abounded. They had heard of Jupiter and Mer- 

cury particularly as viſiting mankind; and now 
Barnabas, as the elder perhaps, and more majeſtic 

figure of the two, mult, they conceived, be Jupiter; 

and Paul, as the more eloquent ſpeaker, muſt be 
Mercury, the claſſical god of eloquence. The 

prieft 11 Jupiter brought oxen and garlands to the 

gates, and, together with the people, would have 

done ſacrifice to the Apoſtles. It was a grievous 
circumſtance; but our grief and regret is mitigated, 

when we reflect that one of the fineſt opportunities 

was given to Paul and to Barnabas of demonſtrat-- 

ing the ſpirit of real godlineſs However pleaſing it 

might be to corrupt nature to receive the idola- 

trous* homage of a deluded people, nothing 

could be more abhorrent from the nature of the 
Goſpel itſelf, and from the humble character of 

its teachers. They could not bear the fight : 

they rent their clothes; and ran in among the 
people, and expoſtulated with them on the ab- 
ſurdity of their conduct; aſſuring them that they - 
were no more than frail men like themſelves, and 
that their intention in preaching to them was, to 
turn them from theſe vanities to the living God, 
who formerly indeed had left all nations to follow 
their own ways, but now had ſent His ſervants to 

| preach a method of falvation from fuch idolatries. 
Not that the worſhip of falſe gods was exculable ; 
the 


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| behaviour of the Apoſtles the ambitious arts of Jeſuit miſ- 
1 ſionaries, and to regret the want of a ſimilar piety and in- 
tegrity in a late celebrated naval commander in a ſcene of 
trial of the ſame kind, which happened a little before his 
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62 HISTORY OF THE CHURCH CHAP, VI, 
the conſtant benefits of Providence calling for 


thankfulneſs, and pointing out the Supreme Crea- 
tor to the conſciences of men. Thus faithfully 


did they preach conviction of fin to the Lycao- 


nians, and with difficulty prevent the actual 


performance of the ſacrifice, which would have 
given them more pain than the perſecution that 


tollowed. 
The fickle multitude, who had ſo recently "RR 
even idolatrouſly attached to Paul and Barnabas, 


were ſoon perſuaded by ſome Jews, who came from 


Antioch and Iconium, to harbour the worſt opinion 
of them; and doubtleſs the diſlike of ſecular glory, 
which theſe excellent Apoſtles, with a truly Chriſ- 
tian ſpirit, ſhewed on all occaſions, would not a 
little contribute to increaſe this alienation of mind. 
In a tumult Paul was ſtoned and dragged out of the 
city, as a dead corpſe; and while the diſciples ſtood 


round about him, he role up, and came into the 
city, miraculouſly reſtored, it may ſeem: and he 


departed «the next day with Barnabas to Derbe. 
There many were converted; and the perſecuting 


ſpirit intermitting, they viſited again, in circuit, the 
regions of Piſidia and Lycaoma, encouraging the 


diſciples to perſevere in the faith of Jeſus in con- 
fidence of divine ſupport, and in full expectation of 
the kingdom of heaven, into which real Chriſtians 
muſt not expect to enter without much tribulation. 
They now ordained fome ot-the brethren to 
miniſter in every Church, and devoutly recom- 
mended both paſtors and flocks to the care of 
that gracious Lord on whom they believed : 


Solemn taſting and prayer were uted on this c- 


cation. Returning through Pamphylia, they 
preached again at Perga, and from Attalia failed 
to the great Antioch, whence they had been, by 
the prayers of the Church, recommended to the 
grace of God for the work which they had tulfilled. 

Here 


, bb be 


1 ; bo be 


CENT. I. e 63 


Here they remained a conſiderable time pre- 
vious to their attendance at the council of Jeru- 
falem, after which they returned to the fame 


Church in company with Judas and Silas, who, with 


authority from the mother-church, confirmed 
them in the liberty of the Goſpel, in conjunc- 
tion with many other teachers. The Chriſtians 
of Antioch walked now in genuine conſolation, 
and while they dared to reſt on Chriſt alone, they 
practiſed good works in a filial ſpirit. Thankful 
for the aſſiſtance of Judas and Silas, they dil- 
miſſed them to the Apoſtles who had tent thems®. 


Silas, however, loved his ſituation, and remained 


in the ſervice of the Gentiles. 
Some days after Paul propoſed to Barnabas a 


ſecond circuitous viſit o the Aſiatic Churches. 


Barnabas, fond of Mark his nephew, propoſed | 
to take him with them. Paul, remembering his 
former deſertion, thought him unfit for the work. 
On which fide there was more blame in this con- 
teſt may be hard to determine. Probably both were 
too poſitive; but to us at this diſtance of time 
Paul's view of the queſtion ſeems the more juſt. 
The conſequence was a ſeparation between cheſs 
two Chriſtian leaders; and it does not appear that 
they ever faw one another after, though it ought 
not e doubted, but that, on the whole, their 
mutual eſteem and regard continued : the beſt 
men are but men. The progreſs of the Golpel 
was not, however, retarded. Barnabas {ailed with 
Mark to Cyprus, and here he is diſmiſſed from 
the facred memoirs. Paul took with him Silas, 
having the recommendation of the brethren to the 


Grace of God, which would lead one to conclude, 


that the Antiochians preferred his cauſe to that of 


Barnabas. 
Acts xv. 33. 


5 


64 HISTORY OP THE CHURCH CHAP. VI. 


Barnabas. He now went through Syria and Yili- 
cia, confirming the Churches. 

In Lycaonia he found the pious Timothy, whotn 
he took as an aſſociate, and confirmed the Gentile 
converts every where in Chriſtian liberty: Thus 
the Churches were eſtabliſhed in the faith, and 
increaſed in number __ 


CENT, I. IN GALATIA. 


8 H A p. VII. 
tin 


HE. Love of God, where it rulcs in an ar- 


dent degree, is inſatiable. The Apoſtle's 


heart is not content with the trophies already 
erected in many parts of Aſia Minor. As the 
miſer thinks no acquiſitions great, while any 
E of farther gain are till open to his view, ſo 

aul could not with complacency reſt in the attain- 
ments already made, while ſo much ground ſtill 
lay before hirn, to the north and to the weſt, in the 
hands of Satan. He travelled throughout Phrygia 

and Galatia . The plantation of the Churches in 
the former country will afterwards engage our at- 
tention; the latter, whoſe hiſtory in point "of time is 
much ſooner concluded in ſacred tory; will be now 
moſt conveniently exhibited. The epiſtle written 
to that Church affords us almoſt the only materials 
we have; but little as they are, they are ineſtimable. 
] am entirely convinced by Dr. Lardner , that 
this was an early epiſtle, and by no means dated 
from Rome, as the ſubſcription at the end of the 
_ eviſtle intimates. Nor is this the only place in 
which thoſe ſubſcriptions, which the unlearned 
reader ſhould know make no part of the Apoſto- 

lical writings, deceive us. 
Ih ue people of this country received the Goſpel 
in great numbers, inſomuch that ſeveral Churches 


were planted through the diſtrict. They under- 


ſtood St. Paul's doctrine, and received it in its 
true ſenſe, namely. that quſtiſication before God 
is attainable only by faith in Chriſt crucified, He 

— — . clearly 


Acts xvi. 6. + Sec his Supplement. 
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66 HISTORY OF THE CHURCH CHAP. VII. 


clearly laid before them the riches of Divine Grace. 
And they had fo deep an impreſſion of the truths, 
which he taught, and felt fo much of their energy, 
that they ſeemed as it were to ſee the Son of God 
crucified among them * : they received the pro- 
miſed Spirit of adoption, by which they rejoiced 
in God as their Father +, and they cheerfully ſuf- 
tered much perſecution for the name of Chrift +. 


Before this, they had lived in the darkeſt idolatry ; 


for theſe Churches were formed almoſt, if not en- 


tirely, of Gentiles F. The true God was made 


known to them, and Unitarianiſm, of itſelf unable 
to emancipate men from fin, as the caſe of the Jews 

evinced, was with them attended with the diſtinct 
knowledge and lively faith of Jeſus. 


What proves the divine taſte of this people was, 


- that no diſadvantage in the circumſtances of the 


delivery of the Goſpel operated with them to its 


prejudice. Some remarkable infirmity this great 


man was afflicted with; — what it was preciſely we 


are no where told ; — but it preſented fomethin 

contemptible in the eyes of protane perions. And it 
is no ſmall proof of the Galatians being much hum- 
bled and awakened in their minds by the Spirit of 
God, that this circumſtance leſſened not at all their 
regard to the Apoſtle or to his meflage. * They 
received him as an angel of God, even as Chriſt 
Jeſus |j.” They confeſſed the blefledneſs, which 
they felt on account of the Golpel, and were ready 
to give even the moſt painful proots of their affec- 
tion to him. In all this we tec, what the Goſpel 
15, what it does for men who truly underſtand and 
embrace it in an humbled heart, what was St. Paul's 

manner of preaching, and how different a thing 
Chriſtianity then appeared from the frigid ſpecula- 
tions v hich in modern times bear that name. 


But 
* Galat. W. 1. ir. 6. 1 ni. 4. Fir. 8. . 13. 


i979. = 0 _ ton 


CENT. I. IN GALATIA, 67 


But ſoon after Paul had left them with the moſt 
pleaſing hopes of their ſpiritual growth, he was 


aſtoniſhed to hear of a change for the worſe, which 


took place among them. Some Jews, who were 
either their own countrymen, or who had lately 


arrived at Galatia from other parts of Aſia Minor 


where Paul had laboured, took pains to pervert 


them. They made no attempts, indeed, to unſettle 


their minds in the views of the unity of the God- 
head, and the principal facts of Chriftianity ; nor did 
they endeavour to draw them back to the worſhip 
of idols. They neither formally denied the atone- 
ment of Chriſt, nor perſuaded the people to deſiſt 
from Chriſtian worſhip. Yet was it another goſpel, 
though it deſerved not the name of Goſpel *, to the 
love of which they ſeduced them. They aſſured 
them, that they could not be ſaved without circum- 


ciſion, and prevailed on them to Judaize ſo far, as 


to obſerve the rites of Moſes in various inſtances . 
They took pains to eſtrange them from Paul, and 
to draw them over to themſelves, and to a worldly 
ſpirit of conformity, loving to appear fair in the 
eyes of men, and pretending to be zealous tor good 
works, while their real view was to avoid the perſe— 
cution, which attended the Crots of Chriſt . To 
give the better effect to their inſinuations, they 
inſtilled into them diſreſpect ful ideas of Paul as 
though he were far interior to the other Apoſtles: 
and, as it feems, they repretented the mother- 
church of ſeruſalem, with the college of Apoſtles 
there, as coinciding with themtelves in doctrine. 
Thus the ſelf-righiteous poiſon, which firit iſſued 
from Jeruſalem, was brought into this diſtant pro- 
vince, where the ignorance and ſimplicity of the 
people, unacquainted with Jewith modes and habits, 
gave it the freeſt room to operate. Theſe falſe 
3 | ; : teachers 
® Chap. i. 6. 7. f iv. 10. f vi. 12. 
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63 HISTORY OF THE CHURCH CHAP. v iI. 


teachers ſtill called themſelves Chriſtians, and the 
miſchief which they introduced, may be deemed 
at firſt fight no great one. So, I doubt not, ſome 
taſhionable perverſions of Evangelical truth at this 
day, of a ſimilar kind, appear to many to be of no 
great conſequence. I am not, however, to diſguiſe 
that this Galatian deluſion appears ſtrongly to re- 


ſemble the perverſions to which I allude. I have 


repreſented things as they appear to me from the 
epiſtle. The great evil, lurking under all this art 
and zeal, was the adultermjon of the faith of Jelus, 
the ſole Author of our ſalvation. In no epiſtle does 
the Apoſtle ſpeak fo ſharply, or expreſs himſelf to 
vehemently. His exhortation and rebuke came 
warm from a charitable heart, juſt after the re- 
ception of the diſagreeable tidings. He profeſſes 
himſelf aſtoniſhed at the defection of the Gala- 
tians from Chriſt; and execrates any man or 
even angel, who ſhoul:] preach any other way 
of talvation. It fuch a perſon ſtill call himſelf 
a Chriſtian, and hold the hiſtorical facts of the 
Goſpel, the caſe is not altered for the better; the 
deception only paſſing more current on that ac- 
count *. He aſſerts, chat if they mixed circumci- 


non, or any work of the law with Chrilt in the 


article of juſtification, Chriſt would be of no effect 
to them +. He mult be their whole Saviour, or 
he would profit them nothing; law and grace in 
this caſe being quite oppoſite. He marks the mere 
worldly nature of the doctrine they were embrac- 
ing Z: it would make them bigotted FJews indeed, 
proud, telt-righteous, void of the love of God and 
man &, and no better in their ſpiritual ſtate than 
they were while idolaters [. Thus they would lote 
all the liberty of the Golpel, and be mere flaves in 
religion, 


Chap. i. + Chap. v. f Chap. vi. toward the end, 
$ Chap. v. | iv. 9 


CENT. I. IN GALATIA. | 69 


religion, hke all unconverted perſons, who 1n reality 
are ſelf-righteous, and devoid of holy principle. 
He points out to/them the peculiar nature of the 
Goſpel, as 2 diſtinct from any thing that 
man in his 7 ſtate is apt to teach or ready 
to embrace. In the hiſtorical part of the epiſtle he 


vindicates his own Apoſtolical character, inculcates 


throughout, in all poſſible variety of language and 
with his uſual copiouſneſs both of clear argument 
and ſtrong diction, the all- important article of juſti- 
fication, and preſſes the neceſſity of continuing in 
it, in order to be benefited by it. Otherwiſe we 
make Chriſt the miniſter of fin, or of condemna- 
tion: we build again what we have deſtroyed; and, 


as far as in us lies, make him to have died in vain. 


He appeals to their own experience of the happy 
fruits of the Goſpel, which they had felt internally, 
and repreſents himſelf as travailing in birth for 
them, till Chriſt be formed in them. He exprettes 
himſelf dubious of their condition, and deſirous of 
viliting them, that he might adapt his language to 
their perilous ſituation. He withes that their evil 
adviters were cut off, to nuſchievous were they to 
ſouls; and aflures them, that the Divine Vengeance 
would overtake thoſe that troubled them. He in- 


forms them, that the perſecution, which he himſelf 


endured, was on account of this very doctrine. 
This it was that ſtirred up the enmity of the human 
heart; and this doctrine being loſt, the Goſpel 
becomes a mere name, and Chriſtianity | is loſt in 
the group of common religions. 

It will be proper for us to bear in ad the 
Apoſtle's reaſonings on this ſubject, and to apply 
them to every period of Church- hiſtory; fince it is 
evident, that the riſe or fall of this great Chriſtian 
article, muſt determine the vigour or decline of 
true religion in all ages. Fe neotects not however 


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70 HISTORY OF THE CHURCH CHAP. VII, 


to inculcate in his uſual manner the neceſſity of 

ood works, as the juſt fruits and evidences of a 
real Chriſtian ſtate “; and he particularly encourages 
them to works of mercy, attended with a patient 
and cheerful profpect into enemy, and animated 
with genuine charity . 

There is reaſon to hope, that the beſt effects were 
produced by the epiſtle. No very long time after, 
the Apoſtle again viſited theſe Churches, and went 

over the whole country, ſtrengthening “ all the diſ- 
ciples 1.“ This is the ſubſtance of what I can col- 
lect from Scripture concerning the hiſtory of this 
Church, — except a fingle hint in another epiſtle &, 
in which he recommends to the Corinthians to 
uſe the ſame plan for the relief of the poor faints, 
which he bad ſuggeſted to the Galatians. From 
the influence which he hence appears to have had 
in Galatia, it is probable, that the Judaical perver- 
hon was overcome. 


& 


* Chap. v. toward the end, + Chap. vi. f A xvill. 23. 


Fi Cor, xvi. 1. 


c H Ap. 


CENT. 1. AT PHILIPPI. 71 


CHAP. vin. 
PHILIPPI. 1 


HE diſpenſation of the Goſpel is doubtleſs 

the greateſt bleſſing that can be vouchſated to 
any country, But the times and the ſeaſons God 
hath reſerved to himſelf. Even in this ſenſe ſalva- 
tion is of grace; and Divine Providence alone orders 
and appoints, that the Goſpel ſhall be preached 
here or there, as he pleaſes. Paul and Silas, if left 
to themſelves, in their progreſs to the welt, would 
have evangelized Pergamus or Aſia propria and 
Bithynia *, but were prevented by ſpecial intima- 
tions of the Holy Spirit. They came now to Troas, — 
{o called from 1ts being the place, or near the place, 
where old Troy had ftood, by the ſea-coalt, — 
uncertain whither they ſhould go next, and perhaps 
little apprehenſive, that God, now for the firtt 
tine, was introducing his Goſpel into Europe. A 
nightly viſion, in which a Macedonian intreated 
Paul to come over into his country and help them, 
determined at once tieir deſtination. They failed 
from Troas to the Iſland of Samothracia, and the 
next day to Neapolis, a Macedonian fea-port, 
whence, through the oulph of Strymon, they came 
to Philippi, the firſt city of that part ot Macedonia, 
which they would meet with in their way from 
Neapolis. So I underſtand St. Luke's expreſſion 
Hearn; tor Theſſalonica was the capital of! Nlace- 
donia. The city of hilippi, though originally 
Macedonian, and ſo named from Philip the ache: 
of Alexander, was then a Roman colony, inhabited 

by 
* Als wt; *% 
E 4 


— 


72 HISTORY OF THE CHURCH CHAP. VIII, 


by Roman citizens, and regulated by Roman laws 
and cuſtoms. The region, in which it ſtood, had 
been renowned for conſtituting the third of the four 
great monarchies under the arms of Alexander, 
and the place itſelf had been, ſomething more than 
half a century ago, the ſcene of a famous battle; be- 
tween two Roman parties engaged in a civil war. 
Neither of THosE ſeaſons would have been at all 
convenient for the Goſpel. The preſent was a ſcene 
of tranquillity and order under the Roman govern- 
ment: and Macedonia, though now only a Roman 
province, was going to be the ſubject of tranſactions 
infinitely more noble than thoſe, which adorn the 
hiſtory of its greateſt princes. 

The appearances on their arrival did not promiſe 
any thing remarkable. They ſpent a few days at 
firſt with little proſpect of xs "op They found a 
few Jews there, who uſed on the Sabbath-day to 
frequent an oratory out of the city by the riyer- 
tide: and ſome women, religiouſly diſpoſed, reſorted 


thither. It was the conſtant method of the Apoſtles 


to join themſelves to Unitarians, wherever they 
could find them, as the firſt opening for the Goſpel 
of Chriſt. They did to on this occaſion, and ſpake 


to the women. One of them was Lydia, a perſon 


of ſome property. Her heart the Lord opened, 
that © ſhe attended to the things which were ſpoken 
by Paul.” She was baptized with her family; and 
with affectionate importumty ſhe prevailed on the 
Apoitle and his companions to make her houſe 
their home in Philippi. Here we have the begin- 
nings of the Philippian Church; but the converſion 
was ſound and fable, and the progreſs of Lydia in 
the divine life teems of the fame kind as that of 
Cornelius. Vexed at the proſpect, Satan employed 
a young woman poſſeſſed with a ſpirit of Python to 
bring the Goſpel into contempt, if poſſible. She 


con- 


CENT. I. AT PHILIPPI. 73 


conſtantly followed the Chriſtian preachers, and 
bore them the moſt honourable teſtimony. Paul 
was grieved, as being fully ſenſible of the ill effect, 


Which a ſuppoſed union between Chriſt and Python“ | 


muſt occation in the minds of men. He was at 
; length enabled miraculouſly to eject the demon. 


The proprictors of the young woman, who had 


made a traffic of her oracular powers, finding that 
ſhe was Gilpotiefled of the demon, wreaked their 
vengeance on Paul and Silas, and by ſlanderous 
acculations induced the magiſtrates to ſcourge them 
ſeverely, and to commit them to priſon. The jailer 
thruſt them into the inner priſon, and faſtened their 
feet in the ſtocks. 
In this ſituation, diſtreſſing indeed, and in the 
eves of many ridicylous, theſe two ſervants of God, 
at midnight, though oppreſſed with pain and hun- 


ger and every diſagreeable circumſtance, were a 


enabled to priy and ling praiſes to God. So 
erful are the contolations of the Holy Ghoſt, 2 
{0 much did the love of Chriſt conſtrain them! 
And now the Lord cauſed a great earthquake, 
which opened all the doors of the priſon, and 
Jooled every one's bonds. The jailer awaking, in 
his firſt trepidation, by a practice which I with had 
been creditable among pagans only, was going to 
ruth into eternity. Paul kindly aſſured him, that 


none of the priſoners had awed. And now being 


ſtruck with horror at the thought of the world to 


come, to which he had been haſtening in all his 


guilt, and being divinely convinced of his danger, 
he came trembling, and fell down before Paul and 
Silas, and brought them out, and aſked what he 


muſt 


The very term leads me to 1 that the oracular 
work of the Pythian Apollo among the pagans had ſomething 


diabolical in it; and the ftory before us demonſtrates the reality 


of ſuch deluſions, and that human fraud and ſagacity alone are 
not ſafficient to account for tliem. 


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74 HISTORY OF THE CHURCH char. viii. 


muſt do to be faved. The anſwer was plain and 
direct. Why do any perſons who call themſelves 
Chriftian miniſters ever give any other? © Believe 
in the Lord Jeſus Chrift, and thou ſhalt be faved 


and thy houſe.“ They then inſtructed him and his 
houſhold in the nature of the Goſpel, and opened to 


him the doctrine of forgiveneſs of fins by the blood 


of Chriſt. His converfion appears evidently of the 


fame kind, as that of the three thouſand at Jeruſa- 


lem. He was humbled for his fins, and he received 
pardon by faith in Jeſus, His ready ſubmiſſion to 
baptiſm, his affectionate treatment of thoſe, who 
had juſt before been the objects of his ſeverity, and 
his joy in the Lord, demonſtrated, that he was 


turned from Satan to God.—His whole family 


ſhared with him in the ſame bleſſings. 

In the morning the magiſtrates ſent an order for 
the diſmiſſion of the priſoners. But Paul thought 
it not inconſiſtent with Chriftian meekneſs, to de- 
mand from them an apology for their illegal beha- 
viour to Roman citizens; for ſuch it ſcems Silas 


Was, as well as Paul. The magiſtrates, alarmed, 


came perſonally to make conceſſions, which were 
eaſily accepted. Being diſmiſſed from prifon, they 


entered into Lydia's houſe, comforted the diij- 


ciples, and left Philippi for the preſent. 
Some years after, the Apoſtle again viſited the Phi- 


hppians, and found them ſtill in a flouriſhing ſtate. 


He always took a peculiar pleature in this Church ; 
and, in his epiſtle written from Rome, he thanks 


God for their fincere fellowſhip in the Goſpel from 


the beginning. He expreſſes his, expectation of 
liberty, and of being enabled to fee them again, 
and exhorts them to bear patiently the perſecutions 
to which they were expoſed, as an evidence of the 
divine favout *. 

Liberality was a ſhining virtue among theſe con- 


verts. 
* Philip. i. 28, 29. | 


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AT PHILIPPE, 75 


verts. They had ſent once and again to his relief at 
Theſſalonica x. And now they had ſent Epaphrodi- 


tus to Rome, to miniſter to his wants. A dangerous 
illneſs had brought that diſciple to the borders of 


the grave. 


Upon his recovery he was afflited to 


think of the diſtreſs, which the news of his ſickneſs 
muſt have brought on the minds of the Philippians. 
Paul was therefore the more anxious to ſend him 
back. The ſenſibility of that love, with which the 
Holy Ghoſt had influenced all concerned in this 
affair, is finely deſcribed in this part of the epiſtle +. 
The Apoſtle, toward the clole of it, even exults in 
the pleaſure which the charity of theſe diſciples 
gave him; and he aſſures them, that his God would 
“% ſupply all their need according to his riches in 


glory by Chriſt Jeſus. 


97 


He- warns them however 


againſt the dangers of ſeduction. Judaiſing teachers 
defired to pervert them. He reminds them, there- 
fore 4, of his own ſimple dependence on the Lord 


Jeſus, thou 


gh he had fairer pretenſions than moſt 


men to ſelf-righteouſneſs; and with tears in his eyes 
declares, that, even then, many*pretended Chriſtians 
walked like enemies of the croſs of Chriſt. 

Such was the work of God at Philippi. A con- 
ſiderable number of perſons, once worſhippers of 
idols, devoted to the baſeſt luſts, and ſunk in the 
groſſeſt ignorance, were brought to the knowledge 
and love of the true God, and to the hope of ſalva- 


tion by his Son Jeſus. 


In this faith and hope they 


perſevered amidſt a world of perſecutions, ſteadily 
brought forth the fruits of charity, and lived in the 
joyful expectation ot a blefled reſurrection. 


2 Philip. iv. 16. 


+ Chap ii. toward the end. 


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76 HISTORY OF THE CHURCH CHAP. IX. 


S AF. IX. 


THESSALONICA. 


3 O Amphipolis and Aae the next cities 


of Macedonia through which St. Paul paſſed, 
nothing particular is recorded. But at Theſſalonica 
another European Church was formed inferior in 


ſolid piety to none in the primitive times. This 


city had been rebuilt by Philip of Macedon, and 
had its name from his conqueſt of Theſſaly. Here 
Paul followed his uſual practice of preaching firſt 


to the Jews in their ſynagogue, and ſpent the frſt 


three Sabbaths in pointing out the evidences of 
Chriſtianity. The cuſtom of the Jews in allowing 
any of their countrymen to exhort in their ſyna- 
gogues, gave the Apoſtle an eafy opportunity of 


preaching to this people, filf their accuſtomed enmity 


and obftinacy began to exert itſelf. Some of the 


Jews were however converted *, and a great mul- 


titude of religious Gentiles, who uſed to attend the 


ſynagogue, and not a few females of quality. So 
difficult is it for even Satan himſelf to eraſe all 
perception of the one true God from the minds of 
men, fo powerful 15 the voice of natural conſcience, 


and fo totally unreaſonable is the polytheiſm of the 


pagans, that notwithſtanding the extreme depravity 
of human nature, we find, wherever the Jews car- 


ried on the publick worſhip of the God of Iſrael, it 


was common for ſome Gentiles to join in their 


worſhip. Within the bounds of the Holy Land 


there were a number of this fort. And I obſerve 


W the whole tenour of Joſephus's hiſtory, 
that 


* Ads xvii. 


ckxr. 1. AT THESSALONICA. > bo. 


that the Romans treated with reſpect what che Jews 
held facred; and whoever was diſtinguiſhed by any 


religious thoughtfulneſs from others, ſuch an one 
found nothing to ſuit him in Gentile rites, but pre- 


ferred the worſhip of the Jews. The devout Greeks 
converted at Theſſalonica were of this claſs; and 
this is not the firſt inſtance we have ſeen of the 
LoxD's preparing perſons, by an attention to a more 
imperfect light, for the Sun of Righteouſneſs. But 
HE is not confined to one method. The major 
part of the Theſſalonian converts were 1dolaters “, 
who now turned to the hving and true God, in the 
faith and hope of Jeſus, who © delivered them from 
the wrath to come.” Faith, hope, and chaiity 
evidenced this people to be God's elect: the word 
came to their hearts in much power and affurance ; 
and, though it expoſed them to great affliction, this 
did not prevent their joy of the Holy Ghoſt. 

The reſtleſs Jews were not aſhamed to join with 
the moſt profligate pagans in perſecuting the new 
converts; and decent hypocrites and open finners 
were, once more, ſeen united in oppoſing the Church 
of God. They affaulted the houſe of Jaſon, at 
whoſe houſe Paul and his companions were enter- 
tained. Precautions having been uſed to fecrete 
them, Jaſon and ſome other Chriſtians were brought 
before the magiſtrates, and calumniated with the 
uſual charge of ſedition. The Roman governors, . 
however, were content with exacting a ſecurity from 
Jaſon and his friends for the peace of the ſtate. 
But the Apoſtle knew too well the malice of the 
Tews to confide in any preſent appearances of their 
moderation; and therefore felt himſelf oblived ab- 
ruptly to leave the infant Church. The firſt epiſtle, 
however, which he ſent to them, not long after, 
plainly proves that they were not without paſtors, 
whom he charges them to honour and obey f. 

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78 HISTORY OF THE CHURCH CHAP. IX, 


The growth of this people in godlineſs was ſoon 
renowned through the Chriſtian workl. Their per- 
ſecution appears to have been grievous ; and hence 
the comfort of God their Saviour, and the proſpect 
of the inviſible world, became more precious to 
them. The Apoſtle made two attempts to return 
to them, but was as often diſappointed by the malice | 
of Satan . Fearing, left the weight of affliction 
might cruſh their religion in its infancy, he ſent 
Timothy to them, to eftabliſh and comfort them. 
 From+ him, on his return, he learnt the ſtrength of 
their faith and love and their affectionate remem- 
brance of the Apoſtle, whole benevolent effufions 
of joy and gratitude on the occaſion exceed all 
encomium. The influence of the Holy Spirit in 
enlightening, comforting, and invigorating this 
Church, ſeemed in a good meaſure to fupply any 
2 want of paſtoral inſtruction, in which, from their 
circumſtances, they might probably be defective. 
They were taught oi God to love one another, and 
they exerciſed this brotherly affection in the ſtrongeſt 
manner towards all around 1. 

Fornication indeed was a fin fo commonly prac- 
tiſed among the Gentiles, without the leaſt ſuſpi- 
cion of its evil, that Paul thought proper to warn 
them againſt it expreſsly and diſtinctly &. 

In his ſecond epiſtle he congratulates them on 
their great proficiency in faith and love: and, 
while he comforts them with the proſpect of the 
ſecond coming of Chriſt, he takes occafion to cor- 
rect a miſtake, into which they had fallen from 
what he had mentioned in his former epiſtle, of 
imagining that the laſt day was at hand. Men, who 
had fuddenly paſſed from the groſſeſt ignorance 
into the tull blaze of Golpel-day, might eaſily make 


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CENT. I. AT THESSALONICA, 79 


ſuch a miſtake, eſpecially ſince their affections were 
now fo ſtrongly captivated with heavenly objects, 
and fince they found ſo little in a world of perſecu- 


tion to cheer their minds. There appears only one 


fault in this people which he thought neceſſary to 
rebuke. He intimated ſomething # of it in the 
former epiſtle, in the latter he was more expreſs +. 
It was the want of induſtry in their callings, with 
which he charged ſome of them; for this was not 
a general evil. "How they might fall into it, is caly 
to conceive. Perſons all alive for God and his 


_ Chriſt, and knowing little of the deceitfulneſs of 


the heart, and the crafts of Satan, might find it 
irkſome to attend to the concerns of this lite. It 


was a fault indeed, and very dangerous, if perſiſted 


in; but as it was, in all probability, ſoon corrected, 
and in part occaſioned by the ſtrength of heavenly 
affections, one cannot be very levere in cenſuring 


them. 


It may be worth while for thoſe, with feel them- 
{elves much irritated againſt ſimilar evils attendant 
on the effuſion of the Holy Spirit in our days, to 
conſider whether they do not exerciſe more candour 
toward the Theſlalonians, than they do toward 
thole, who are actually walking in their ſteps ; 
whether they are not apt to reſpect the former as 
real . and to ſcorn the latter as deluded 
enthufiaſts 

This Church bears the ſtrongeſt ſignatures of 
godlineſs, the effect of no common effuſion of the 


Spirit. They adorned the Goſpel with faith, hope, 


and charity; yet thewed, by their taults and igno- 
rance, the importance of diligent and much pattoral 
inſtruction, in which their circumſtances tuttered 
them not to abound ; and which, under God, would 
have ſoon cured the former, and removed the latter. 
They were expoſed to ſuch blemithes, as are moſt 


* 
® x Thefi. iv. 11, 12. f 2 Theff. iii. 11. 


80 H1STORY OF THE CHURCH CHAP. IX. 


apt to attend great attainments in the divine life 
made with vaſt rapidity. f 
It appears, that St. Paul viſited this people a 
conſiderable time after, and gave them much exhor- 
tation; but we have no particular further account 
of them *. | 


In the firſt epiſtle he © charges them by the Lord,” that 
it be © read to all the holy brethren.” As this ſeems to have 
been his firſt epiſtle, and indeed the neweſt part of the whole 
New Teftament. the ſolemnity of the adjuration (oe) has a 
peculiar propriety, as Dr. Lardner obſerves. The Theſſalo- 
nians were no doubt diſpoſed to receive it as matter of apoſto- 
heal inſpiration, and the importance of bringing every Chriſtiatt 
to be well acquainted with the word of God is fairly inferred. 


CENT. I. AT BEREA AND ATHENS. 31 


CHAP x. 


BEREA AND ATHENS. 


AUL was conducted from Theſſalonica toBerea, 
a city of Macedonia. Here allo was a Jewiſh⸗ a 

ſynagogue, and here the preazhing of the Croſs was 
candidly received by Jews for the firſt time. A ve ry - 
ſingular character is given of the Jews of this place; 4 
they poſſeſſed a/li liberality of mind, which dif- 
poſed them to liſten with atrention, and to ſearch the 
Scriptures of the Old Teſtament with daily aſſiduity. 
The grace of God ſeems to have prepared theſe 
perſons for the Goſpel ; and Paul had the pleaſure 

to find a number of the ſtamp of Cornelius, who 
were groping their way to happineſs, and were 
ready to hail the light as ſoon as it thould dawn 
upon them. Many Jews of Berea believed, and 
not a few Gentiles alſo of both ſexes : thole of the 
female ſex were perſons of quality. The rage of 
the Theſſalonian Jews ſoon, however, diſturbed this 
pleaſing ſcene, and ſtirred up a perſecution, which 
obliged the Chriſtians to uſe ſome art in ſaving the 
Apoſtle's life. His conductors at firſt took the 
road toward the fea, which might lead the perſecu- 
tors to ſuppoſe he had quitted the continent. They 
then brought him ſafe to Athens “, once the firſt 
city of Greege in all views, and ſtill renowned for 
taſte and ſcience, the ſchool in which the greateſt 
Romans ſtudied philoſophy. Here, while he waited 
for the arrival of Silas and Timothy, he beheld the 
monuments of the city with other eyes than thoſe 
of a ſcholar and a gentleman. No place in the 

* 48 world 

| Adds xvil. 


| { | BY F 


32 HISTORY OF THE CHURCH CHAP. x. 


world could more have entertained a curious and 
philoſophical ſpirit than this. Temples, altars, 


ſtatues, hiſtorical memorials, living philoſophers of 


various ſects, books of thoſe, who were deceaſed, 
a confluence of polite and humanized perſons of 
various countries, enjoying the luxury of learned 
| leifure, — theſe things muſt at once have obtruded 
themſelves on his notice: and no man in any age, 
by ſtrength of underſtanding, warmth of temper, 
and juſtneſs of taſte, ſeems to have been more 
capable of entering into the ſpirit of ſuch ſcenes 
than Saul of Tarſus. But Divine Grace had given 
his faculties a very different direction; and the 
Chriſtian in him predominated extremely above the 


philoſopher and the critic. He ſaw here, that even 


the excels of learning brought men no nearer to 
God. No place on earth was more given to idolatry. 


He could not therefore find pleaſure in the claſſical - 


luxuries preſented before him: He ſaw his Maker 
diſgraced, and ſouls periſhing in fin. Pity and 
indignation ſwallowed up all other emotions: and 
miniſters of Chriſt, by their own ſenſations in ſimilar 
ſcenes, may try how far they are poſſeſſed of the 
mind of Paul, which, in this cafe, certainly was 

the mind of Chriſt. If affections be lively, ſome 
exertions will tollow. He laid open the reaſons of 
Curtftianity to Jews in their ſynagogue, to Gentile 
worthippers, who attended the ſynagogue, and, 
daily, to any perſons whom he met with in the 


torum. There were two ſects very oppoſite to one 


another among the pagan philoſophers, namely, 
the Epicureans and the Stoics, The former placed 

the chief good in pleaſure, the latter in, what they 
called, virtue, correſpondent to the two chief ſects 


among the Jews, the Sadducees and the Phariſees, 


and indeed to the two ſorts among mankind in all 


ages, who yet are in a ſtate of nature, namely, men 
of 


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ENT. 1. AT BEREA AND ATHENS, 83 


of a licentious and diſſipated turn of mind on the 
one hand, and on the other ſelf-righteous perſons 
who ſubſtitute their own reaſon and virtue in the 
room of divine grace and divine influence. As 
theſe will in any age unite againſt the real friends of 
Jetus Chriſt, fo it was here : "The Apoſtle appe: ared a 
mere babbler ; in their eyes. Jeſus and the reſur- 
rection, which he preached, were ideas, from which 


their minds were fo abhorrent, that they took them 


for a new god and goddeis. 
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cognizance of things of this nature. This court had 


S 


unjuſtly condemned the famous Socrates, as if he 


had depreciated the eſtabliſhed religion, though he 
had given as ſtrong ꝓroofs of his polytheiſtic at- 


I 


tachments, as he had of philoſophical pride. It 


ou ght not however to be dented, that in a lower 


ente he ſuffered for righteouſneſs? lake. His honeſt 
rebukes of vice and "improbity expoled him to 
death; — fo unſafe is even the leait approximation 
to goodneſs i in a world like this. That St. Paul 
eſcaped condemnation here, ſeems owing to peculiar 
circumſtances. The court under the tolerating 
maxims of its Roman ſuperiors, ſeems now to have 
had only the privilege of examining tenets as a 
ſynod, without the penal power of magiſtracy *. 

It would carry me too far to dwell on the excel- 
lent apology of Paul G edel before this court. 
He reproved their idolatry in language and by argu- 
ments perfectly claſſical; and he announced fo much! 
of the Goſpel, as was adapted to the very ignorant 


tate of his audience. Whoever duly examines this 


little maſter- piece of eloquence, may lee that he 


labours 


In this however I am not very poſitive: A greater degree 
of ſceptical indifference might, in the progreſs of refinement, 
have prevailed at Athens in the days of St. Pau!, and the court 
might itſelf be as little diſpoſed to perſecuie, as the Roman 
powers. 


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84 | HISTORY OF THE CHURCK CHAP. x. 
labours to beget in them the ſpirit of conviction, 
and to prepare them for Goſpel-mercy, juſt as Peter 
did 1n his firſt fermon at Jeruſalem. The means 


uſed by the two Apoſtles are as different, as the 


circumſtances of a Jewiſh and Athenian audience 
were : The end aimed at by both was the ſame. 
There is reaſon to apprehend, that God never 


ſuffers the plain and faithful denunciation of his 


Golpel to be altogether fruitleſs. A few perſons 


believed in reality and with ſtedfaſtneſs, among 
whom was Dionyſius a member of the court, and 


a woman named Damaris. Theſe Paul left to the 
care of that gracious God who had opened their 
eyes, and departed from a city as yet too haughty, 
too ſcornful, and too indifferent concerning thing 

of infinite moment, to receive the Goſpel. A 


Church could hardly be faid to be formed here, 
though a few individuals were converted. The little 


ſucceſs at Athens evinces that a ſpirit of literary 
trifling in religion, where all is theory, and the 
conſcience 1s unconcerned, hardens the heart effec- 
tually, What a contraſt between the effects of the 
ſame Goſpel diſpenſed to the illiterate Macedo- 
nians, and the 3 Athenians! Vet there 


want not many profeſſing Chriſtians, who, while 


they ſtigmatize men of the former ſort with the 


name of barbarians, beſtow on the latter the appel- 


lation of enlightened perſons. 


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CENT. I. Ar CORINTH. 85 


CHAP. XI. 
CORINTH, 


HIS was at that time the metropolis of 
Greece. Its fituation in an iſthmus rendered 


it remarkably convenient for trade. It was the 
reſidence of the Roman governor of Achaia, the 


name then given to all Greece : and it was, at once, 
full of opulence, learning, luxury, and ſentuality. 
Hither the Apoſtle came from Athens, and laboured 

both among the Jews and the Gentiles. Here Pro- 


vidence gave him the acquaintance and friendſhip 


of Aquila and his wife Priſcilla, two Jewiſh Chriſ- 
tians lately expelled from Italy with other Jews, b 


* 
an edict of the emperor Claudius. With them he 


wrought as a tent- maker, being of the fame occu- 
pation : For every Jew, whether rich or poor, was 
obliged to follow ſome trade. After the arrival of 
Silas and Timothy, the Apoſtle with much-vehe- 


mence preached to his countrymen; but oppoſition 


and abuſe were the only returns he met with. The 
modern notions of charity will ſcarcely be recon- 


ciled to the zealous indignation which he ſhewed 
on this occaſion. He ſhook his garment, and told 


them, that he was clear of their deſtruction; and 
that he would leave them, and apply himſelf to the 
entiles in this city. With this denunciation he 


left the ſynagogue, and entered into the houſe of 


Juſtus, a devour perſon, well- affected to the 
Goſpel. Criſpus alſo, the ruler of the ſynagogue, 
with his whole family, received the truth. But we 
hear of no more Jewiſh converts at this place. 
However many Corinthians were converted. And 


F3 a a gracious 


86 HISTORY OF THE CHURCH CHAP. XI, 


a gracious viſion of the Lord Jeſus * who faid to 
Paul in the night, I have much people in this 
city,” encouraged him to continue here a year and 
a half.—The rage of the Jews would doubtleſs be 
raiſed to the higheſt pitch; but, as uſual, the mode- 
rate ſpirit of the Roman government prevented i its 
ſanguinary exertions. Gallio the proconſul, brother 
of the famous Seneca, was perfectly indifferent con- 
cerning the progreſs of Chriſtianity, and refuſed to 
pay the leaſt attention to their complaints againſt 
Paul, who now found himſelf fo effectually prelerved 
from the fury of his countrymen, that he remained in 
Corinth a conſiderable time longer than the above- 
mentioned ycar and a halt. After his departure 
Apollos, a zealous and eloquent Alexandrian Jew, 
came to this city, and was made a very powerful 
inſtrument of building up this Church, and of 
ſilencing the oppalition of the jews. The modeſty 
of this.man was as conſpicuous as his ſpirit. Till 
he was inſtructed more perfectly by Aquila and 
Priſcilla, he knew no more of Chriſtianity, than 
what was contained in the ſyſtem of John the 
Baptiſt. That ſo able a man could ſubmit to profit 
by others, was a proof of a humble frame. 
It appears, that St. Paul, ſo far as circumſtances 
admitted, kept up a conſtant correſpondence with 
the Churches. The care of them, as he fays, 
* came upon him daily.” The Corinthians wrote 
to him to aſk his advice on ſome cafes of conſci- 
ence; and he underſtood, that a variety of evils 
and abuſes had crept in among them. On theſe ac- 
counts he wrote the two epiſtles to the Corinthians. 
We are aſtoniſhed to find in reviewing them, how 
faulty many perſons of this Church were; and the 
icene, which they exhibit, more relembles modern 
than primitivetimes in a variety of circumſtances. It 
falls not within the deſign of this hiſtory to enlarge. 
Former 


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AT CORINTH. 87 


Former writers have, with more than ſufficient ac- 
curacy, detailed the evils; let one at leaſt be allowed 
briefly to record the good things of the Church of 
Chriſt. In regard to the people of Corinth, their 
exemption from perſecution under Gallio, and their 
ſtate of eaſe and proſperity, ſo uncommon with 
other Churches, in a great meaſure account for the 
little ſpirituality which they manifeſted. Perhaps 
no Church was more numerous, and none leſs holy 


in the apoſtolic age. And it may teach us not to re- 
pine at the want of the M1RacuLovs operations of | 


the Holy Spirit, when we conſider that theſe Co- 
rinthians abounded in them. But they were proud 
of gifts, contentious, ſelf-conceited, and warm parti- 
zans of Paul, Apollos, or Peter; and by the indul- 
gence of this ſpirit, ſhewed how little they had learned 
of true wiſdom, which gives the Apoſtle occaſion * to 
recommend the wiſdom that 1s from above, to point 
out the nature and properties of ſpiritual under- 
ſtanding, and to pour a juſt contempt on that, 
which is merely natural. 

With the pride of falſe wiſdom they joined a very 


blamable neglect in practice. One of their Church 


lived in inceſt, nor was the offender excommunicat- 
edt. St. Paul rebukes them alſo for their litigiouſ- 


neſs and laſciviouſneſs . In anſwer to their queries, 


he recommends celibacy as preferable to matri- 
mony, where a man can practiſe it, and that I think 
rom general reaſons &, as more favourable to holi- 


neſs, without however depreciating matrimony, or 


giving the leaſt countenance to the flood of monaſtic 
abuſes, which afterwards prevailed in Chriſtendom. 


But mankind are ever prone to extremes: and the 


extreme which is oppoſite to ſuperſtition ſo much 


prevails at preſent, that! {hould not wonder, if fome 


perſons 


* 1 Cor. four firſt Chapters. Chap. v. 1 Chap. vi. 


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88 HISTORY OF THE CHURCH CHAP. XI. 


. perſons ſhould ſtartle at what I have mentioned as 
the ſentiments of St. Paul, though it be impoſſible 


for any unprejudiced perſon to underſtand him 
otherwiſe. 

So little were the Corinthians expoſed to perſe- 
cution, that they were invited by their 1dolatrous 
neighbours to partake of their idol feaſts; and there 
were thoſe who complied *. There were falſe apo- 


ſtles among them, who, by pretending to inſtruct 
them gratis, endeavoured to depreciate Paul as a 


mercenggy perſon +. Hence, while he rebukes 
the faults or defects of this people, he obſerves that 
HE laboured among them freely, which the falſe 
apoſtles pretended todo. He proceeds to correct an 


abuſe which obtained in their aſſemblies, in the arti- 
cle of decency of dreſs; and another much worſe,— 


the profanation of the Lord's Supper 4. He inſiſts 
alſo on the correction of their abuſe of ſpiritual 
gifts, particularly thoſe of languages &. It appears 
that gifts were more prized by them, in ſome re- 
ſpects, than grace itſelf; and that love, which he 
beautifully deſcribes, was at a low ebb among them. 


He occaſionally mentions however a very common. 
effect attendant on the preaching of the Goſpel 


even at Corinth: If an ignorant idolater came into 
their aſſemblies, he was ſo penetrated with the dif- 
play of the truth as it is in Jeſus, that he could not 


but diſcover the very ſecrets of his foul : he would 


proſtrate himſelf in the worſhip of God, and report 

that God was in them of a truth ||. And, if where 

| the 

1 Cor. viii. 10. + 1 Cor. ix. compared with 2 Cor. xi. 
I 3—20. t 1 Cor. xi, 5 Chap. xu. xiii. xiv. 

This is a proof of the Divine Influence attendant on Chriſ- 
tianity. General proofs of its authenticity may be drawn alſo 
from the ſubject of miraculous gifts. The Apoſtle's manner of 
deſeribing theſe things proves their reality and their frequency. 
For no man ould have convinced theſe Corinthians, that they 


were in poſſeſſion of thoſe gifts, if they themſelves had not 
been conſcious of them, | | | 85 


CENT. I. 


AT CORINTH. 


. 89 


the Goſpel was ſo little honoured by the lives of its 
profeſſors as at Corinth, ſuch power attended the 
diſpenſation of it, how much more of the ſame 
kind, may we ſuppoſe, happened at Philippi and at 
Theflalonica? For we have not yet mentioned all 
the evils of this outwardly flouriſhing, but inwardly 
diſtempered Church. There were ſome, who even 
denied the reſurrection of the body, which gives 
occaſion to the Apoſtle to illuſtrate that important 
article *. 

Though he had promiſed to re- viſit them ſoon, 
yet, in the next epiſtle, he aſſigns a reaſon why he 
delayed longer than he had intended. Their 


Chriſtian ſtate was very imperfect; and he wiſhed 


to be enabled, by their reformation, to come 
among thein with more pleaſure. In truth, he 
wrote the firſt epiſtle in much anguiſh and aMic- 
tion 1. His foul was deeply affected for this 
people; and while great progreſs in profeſſion 
ſeemed ſo inconſiſtent with their experience and 
their practice, he felt the ſincereſt grief. He was 
relieved at length by the coming of Tirus . From 
his account it appeared, that the admonitions 
were by no means fruitleſs. The caſe of the in- 
ceſtnous perſon at length was attended to by them 
as it ought : they proceeded even with more ſeve· 
rity than the Apoſtle deſired; for, though the 
man gave the ſtrongeſt proof of repentance, they 
refuſed to re- admit him into their Church, till 
St. Paul fignified his expreſs defire that they 
would do 10. 

There can be no doubt but that many perſons 
belonging to this Church were recovered to a ſtate 
of affection and practice worthy of Chriſtianity. 
In particular the Apoſtle commends their libe- 
rality toward the diſtrefled Chriſtians d. But there 

- was 
® Chap. xv. +2 Cor. ii. 4, f 2 Cor, vii. 5 2 Cor. ix, 


90 HISTORY OF THE CHURCH CHAP. xi. 


was an obſtinate party ftill attached to the falſe 
apoſtles, whoſe conduct extorted from him a zea- 
lous and honeſt commendation of himſelf, his 
endowments, and his office, which yet he ma- 

nages with great addreſs and A while he 
— the Fandalous practices ſtill exiſting among 
them . 

On his arrival at Corinth after theſe epiſtles, he 
doubtleſs executed what he had ha namely, 
ſome wholeſome ſeverities on offenders, unleſs their 
ſpeedy and fincere repentance prevented the necel- 
fity of fuch a ſtep. He ſpent three months t in 
his ſecond viſit. But we have no more particular 
account in Scripture of this Church. 


„Chap. xi. xii, + Acts xx, 


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P. 


CENT, I. AT ROME. 91 


hs 
CHAP. XII. 


ROME. 


T may ſeem to have been purpoſely appointed 
1 by infinite wiſdom, that our firſt accounts of 
the Roman Church ſhould be very imperfect, in 
order to confute the proud pretenſions to univer- 
ſal dominion, which its biſhops have with un- 
bluſhing arrogance ſupported for fo many ages. 
If a line or two in the Goſpels concerning the 
keys of St. Peter have been made the foundation 


of fuch lofty pretenſions in his ſuppoſed ſucceſſors 


to the primacy, how would they have gloried, if 
his labours at Rome had been ſo diſtinctly cele- 
brated, as thoſe of St. Paul in ſeveral 3 ? 
What bounds would have been ſet to the pride 
of eccleſiaſtical Rome, could ſhe have boaſted of 
herfelt as the mother-church, like Jeruſalem, or 
eren exhibited ſuch trophies of Scriptural fame, 
as Philippi, Theffalonica, Corinth, or Epheſus ? 
'The filence of Scripture is the more e 
becauſe the Church itſelf was in an early period 
by no means inſignificant, either for the number 
or the piety of its converts. Their faith was 
ſpoken ot through the whole world. The Apoſtle 
thus commends them; nor does he in his epiſtle to 
them intimate any thing peculiarly faulty in their 


principles or conduct. The epiſtle to the Romans 


itſelf, while the world endures, will be the food of 


Chriſtian minds, and the richeſt ſyſtem of doctrine 


to ſcriptural theologians. By the diſtinct directions 


which 
5 Rom. i. 


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92 HISTORY OF THE CHURCH CHAP. XIE. 


which he gives for the maintenance of charity 
berween Jews and Gentiles, it appears that there 
muſt have been a. confiderable number of the 
former among them. It one might indulge a 
conjecture, I ſhould ſuppoſe that Aquila and 


Priſcilla, who had laboured with St. Paul at Co- 


rinth both in a ſpiritual and temporal ſenſe, and 
had been expelled from Italy by the emperor Clau- + 


dius, and whom he here falutes as at Rome, were 


firſt concerned in the plantation of this Church, 
which was numerous, before any Apoſtle had been 


there. Andronicus and Junia are ſaluted alſo in 
the epiſtle : they were men of character among the 
Apoſtles, whoſe converſion were of an earher date 


than St. Paul's: they were alſo his kinſmen, and 
had ſuffered in conjunction with him for the 
faith. He ſalutes alſo a number of others, though 


they might not all be refidents of Rome. The 


work of divine Grace in diftinguiſhing perſons of 
various families and connections is ever obſerv- 
able. There were ſaints at Rome of the two 
families of Ariſtobulus and Narciſſus. The for- 
mer was of the royal blood of the Maccahees, 
and had been carried priſoner to Rome by Pom- 
pey. He himſelf had ſuffered a variety of hard- 
ſhips incident to a lite of turbulent ambition like 
his; yet ſome of his family, of no note in civil 
hiftory, are marked as the diſciples of Chriſt, and 
heirs of the true riches. Narciſſus is diſtinguiſhed 
in Roman hiſtory as the ambitious prime miniſter 
of Claudius; yet tome of his houlhold were in 


the Lord. 


Paul had long withod and even projected a viſit 
to this Church. He did not expect that his jour- 
ney thither at laſt was to be at Cæſar's expenſe. 


Confident however he was, that when he did come 


to them, it ſhould be © in the fulneſs of the 
bleſſing 


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dleſſing of the Goſpel of Chit.” And be ia. 
treats the prayers of the Romans, that he may 
be delivered from the infidel Jews, and be ac- 


ceptable in his miniſtry to his believing country- 


men at Jeruſalem, whither he was then haſtening, 
that © he might come to them with joy by the will 
of God,” and be with them refreſhed. Thus did 
Chriſtians in thoſe days intreat the prayers of 
their brethren through the world, and ſympathize 
with one another. And the prayers were aniwered : 
Paul was faved from Jewiſh malice: was accept- 
able to the Jewiſh converts, who had compaſhon 
on him in his bonds; and was conducted ſafe ro 
Rome. At Appn Forum and the three taverns he 
was met by the Roman Chriſtians : he thanked God 


and took courage *, refreſhed, as hie had been confi- 


dent he ſhould be, whenever he miglit arrive among 
them. None but thoſe, who know what is meant by 
the communion of ſaints, can conceive the pleaſure 
which he felt on the occaſion. After a charitable 
but fruitleſs attempt to do good to the principal 
Jews at Rome, he employed the two years of his 
impriſonment in receiving all who came to him, 
preaching with all confidence, _ molet- 
tation. On account of his impriſonment and ex- 
amination at Rome, the nature of the Goſpel 
began to be enquired into t in Nero's court, and 
the concluſion of the epiſtle to the Philippians 
makes it evident, that ſome of the imperial houſ- 
hold became Chriſtians indeed. Aud as the court 
was by no means diſpoſed to treat him with rigour, 
bur rather to favour him with indulgences as a Ro- 


man citizen, hence many preachers | in Rome and 
1 neighbourhood exerted themielves with more 


courage than formerly they dared to do. Yet certain 
perſons even then could preach Chriſt with malevo- 


lent 


Akts xxviil. 15. t Philippians i i. 


. IQ" AAR, 
1 — , m—_ 


94 HISTORY OF THE CHURCH CHAP. XI. 


lent views of depreciating the Apoſtles: others did 
it with ſincere charity. But as real benefit accrued 


to the ſouls of men from the labours of the former 


as well as of the latter, the heart of Paul, with a 
charity, the wonderful effect of heavenly teaching, 
could rejoice in both. 


Some writers ſeem to have gone too far, in deny- 


ing that Peter ever was at Rome. But the cauſe 
of Proteſtantiſm needs not the ſupport of an un- 
reaſonable ſcepticiſm. Undoubtedly the account 
of Peter's martyrdom there, with that of Paul, 
reſts on a foundation ſufficiently ſtrong, namely, 
the concurrent voice of antiquity. His firſt epiſ- 
tle, by an expreſſion at the cloſe of it“, appears to 
have been dated thence ; for the Church at Baby- 


Jon, according to the ſtyle of Chriſtians at that 


time, could be no other than the Church at Rome. 


Of the literal Babylon we find nothing in the 


writers of thoſe days. 5. 


® 1 Pet. v. 13. 


CHAP. 


e Oe OY e en La 
— 8 — -» A of 
oo» © en HE ne la p n 


CENT. I, Ar COLOSSE, hoy 


4 | 
d 
a CHAP. XIII. 
Jy 

COLOSSE, 
"IP 
le 111 | * 2 | 5 | 
2 HIS city of Phrygia was in the neighbour- 
R hood of Laodicea and Hierapolis, and all 
I, | three ſeem to have been converted by the miniſtry 
y, | of Epaphras the Coloſſian, a companion and fel- 
1 low-labourer of Paul, who attended him at Rome 
to | during his impriſonment, and informed him of 
y- | the ſincerity and fruitfulneſs of their Chriſtian pro- 
At feſnon. For though he ſpeaks to the Coloſſians 
e. only, yet the religious ſtate of the two neigh- 
1 bouring cities may be conceived to be much the 


fame. The example of Epaphras deſerves to be 
pointed out to the imitation of all miniſters. He 
always laboured fervently for them in prayers, 
„that they might ſtand perfect and complete in all 
the will of God #.” And this was indeed one of 
the beſt methods of evincing the ſincerity of his 
zeal, which Paul owns to have been great for theſe 
Churches. 
The Apoſtle himſelf, in the fulneſs and fervency 
of his charity, wiſhes, that the Coloſſians knew 
how ftrong the conflict of his ſoul was for them, 
that they might feel the comfort, underſtand the 
myſtery, and enjoy the riches of the Goſpel t. They 
had never ſeen his face in the fleſh; but he felt for 
them as Chriſtian brethren, and honoured them as 
| thoſe, in whom the word brought forth fruit, and 
who had a lively hope in Chrift beyond the grave. 
But there muſt have been ſome particular dangefs 


RO incident 
© Col. iv. 12. + Chap. ii. 1, 2. 


38 
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50 HISTORY OF THE CHURCH CHAP. XIII; 
incident to their fituation, to give propriety to the 
cautions in his epiſtle againſt philoſophy and vain 
deceit, againſt Judaical dependencies and rites, and 
againſt an illegitimate humility and ſelf. righteous 
auſterities. Such things, he obſerves, carry indeed 
the appearance of wiſdom and goodneſs *, but 


lead only to pride and an extravagant felf-eftima- 
tion. And the tendency of them is, to draw the 


mind from that ſimplicity of dependence on Chriſt, 
which is the true reſt of the ſoul, and the right 
frame of a Chriftian. 

In truth, the Jew by his ceremonies, and the 
Genule by his philoſophy, equally laboured to 
overturn the Goſpel of Chriſt. And their ſelf- 
righteous efforts are then only effectually oppoſed, 
when Chriſtians know their © completeneſs in 


_ Chriſt, and walk in him.” After he has delivered 
a number of beautiful precepts, cloſely interwoven 


with Chriſtian doctrine, he directs them to read 
his epiſtle in their aſſembly, and then to ſend it to 


be read by the Laodiceans; and alſo to receive an 


epiſtle from Laodicea to be read in their own 
Church, which, moſt probably, was the epiſtle to 


the Epheſians; none of thele places being at a 


great diſtance from one another. And he gives a 


plain, but very ſerious, charge to Archippus their 


preſent paſtor. We fee hence with what care 
theſe precious Apoſtolical remains were preſerved 
among primitive Chiriſtiauns; and we may conceive, 


how, in the infancy of ſpiritual conſolation, they 


fed on thoſe lively oracles, which we now ſo in- 
dolently poſſeſs. 

I ſee nothing more to be collected from the Scrip- 
tures concerning the ſtate of this Church, except 
the inſtructive anecdote in the epiſtle to Philemon. 
This man, a Coloſſian chriſtian, had a flave, named, 


 Onchmus, 
Col. ii. ult. + Chap. iv. 16, 17. 


2 


1 


WD Uwe wes 


CENT. 1 


Oneſimus, who deſerted from his maſter, probably 
not without ſome depredations of his property, 
and wandered to Rome. Thar, like all great cities, 
was the ſink, which received the confluence of 
various vices and crimes. There the wonderful 


AT COLOSSP 97 


Grace of God ſeized his heart. Providence brought 


him to hear Paul preach, which we have ſeen that 
Apoſtle continued to do for two years in his im- 
priſonment. Though former means of inſtruction 
under his Chriſtian maſter had failed, now, at 


| Tength, his eyes were opened, and he became a 


Chriſtian indeed. Paul would have found him an 


uſeful aſſiſtant at Rome, but thought it moſt pro- 


per to ſend him back to his maſter at Colofle ; 
and this he did with a ſhort letter, which may 
juſtly be conſidered as a maſter-piece of Chriſtian 
politeneſs, addreſs and ſincerity. In his Coloffian 
epiſtle he mentions him alſo as a faithful and beloved 


brother. What important changes Divine Grace 


can effect in the hearts of men, even of ſlaves 
whom proud philoſophers deſpiſed, appears very 
evident from this inſtance ! | 


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98 uisrokr OF THE CHURCH CHAP. XIV. 


# ® % > - . 
THE SEVEN CHURCHES OF ASIA, 


HERE are ſome countries, to which we Un- 
derſtand that the Goſpel was carried during 
the firſt effuſion of the Holy Spirit, which are 
only incidentally mentioned without any detail 
of facts. 

Extenſive as we have ſeen, from St. Luke's nar- 
rative, the labours of the Apoſtle Paul were, it is 
evident from the epiſtles, that he is far from relat- 

ing the whole of them. We cannot learn, for in- 
tance, from the Acts, when he viſited Crete. Yet 
the ſhort epiſtle to Titus, whom he left there with 
epiſcopal authority to ordain miniſters in every 
city, and to regulate the churches, ſhews that that 
iſland of a hundred cities had been conſiderably 


evangelized ; and that many perſons, among a : 
people proverbially deceitful, ferocious, and in- 
temperate, had received the wholeſome yoke of | 
Chriſt. 


And though I cannot but think, that the ſtran- 
gers ſcattered throughout Pontus, Galatia, Cappa- 
docia, Afia, and Bithynia, to whom St. Peter 
addrefles his two epiſtles, muſt mean the Jews of 

thoſe countries, yet their converſion would doubt- 
leſs be attended with that of many Gentiles. Of 

three of theſe we know nothing particularly: the 

work of God in Galatia has been reviewed ; and 

Aſia propria alone, of all the evangelized regions 

mentioned in ſcripture-hiſtory, ſo far as I can diſ- 

cov er, remains now to be conſidered. a 

l 


um 5 


CENT. I: IN ASIA, 99 
It was on his firſt departure from Corinth, that 
Paul firſt viſited Epheſus “, which name ſtands at 
the head of the ſeven Churches of Aſia, to whom 
St. John dedicates the book of the Revelation. The 
impreſſion made on his hearers during this viſit, 
muſt have been remarkably great, as it was but a 
ſhort one, and as they preſſed his longer continu- 
ance among them. He left with them however for 
their comfort and inſtruction Aquila and Priſcilla, 
whoſe labours were aſterwards aſſiſted by Apollos. 
Paul himſelf returning to Epheſus, baptized in 
the name of Jefus about twelve diſciples, who 


had hitherto received only John's baptiſmt. From 


this circumſtance we learn, that from the firſt 
preaching of the Baptiſt nothing had been done in 
vain. The imperfe& elements of that harbinger 


of Chriſt had paved the way for clearer diſcoveries, 
and a variety of preparatory works had tended to 


ripen the Church of God into the fulneſs of light 


and holinets. „ a 
Paul preached three months in the Jewiſh ſyna- 
gogue at Epheſus, till the utual perverſeneſs of the 
Jews induced him to deſiſt, and to form the con- 
verts into a diftin& Church. One Tyrannus lent 
his ſchool for the ſervice of Chriſtianity ; and in 
that convenient place, for the ſpace of two years, 
the Apoſtle daily miniſtered, inſtructed and diſ- 
puted. And thus the whole region of Afia pro- 
pria had at different times an opportunity of hear- 
ing the Goſpel. - 

In no place does the word of God ſeem ſo much 
to have triumphed as at Epheſus. No lets nume- 


rous than thoſe of Corinth, the believers were much 


more ſpiritual. The work of converſion was deep, 
vigorous, and ſoul-transforming to a great degre*. 
Many perſons, ſtruck with the horror of their former 

| crimes, 


Acts xviii. 19. + Adds xix. 
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100 HISTORY OF THE CHURCH. CHAP. X1V, 


crimes, made an open confeſſion; and many, who 
had dealt in the abominations of ſorcery, now 
ſhewed their ſincere deteſtation of them by burning 
their books before all men, the price of which 
amounted to a large ſum. * So mightily grew the 
word of God, and prevailed.” — Thus triumphs 
the ſacred hiſtorian. —Satan mult have trembled 
for his kingdom: the emptineſs of all the ſyffems 
of philoſophy appeared 3 leſs palpable, than the 
flagitiouſneſs of vice, and the enormities of ido- 
latry : The ſpiritual power of Jeſus was never ſeen 
in a ſtronger lizhf ſince the day of Pentecoſt; and 
the venal prieſthood of Diana the celebrated god- 
deſs of Epheſus, apprehended the total ruin of 


their hierarchy. 


No place on earth was more devoted to idolatry. 
A number of ingenious artifts were enriched 
making filver ſhrines for Diana. They felt a ſen- 
fible diminution of their commerce, and found 
themſelves bound by intereſt to ſupport the credit 
of the goddeſs. Much people through almoſt all 
Aſia had been induced to believe, that manufac- 
tured gods were mere nothings; and it ſeemed 
high time to make ſome ſtrong efforts in favour of 


the declining ſuperſtition. They ſoon prevailed fo 


far as to fill the city with tumult; and they hur- 
ried two of Paul's companions with them into the 
theatre, where the whole mob aſſembled. The 
daring ſpirit of Paul would have led him into the 
ſame place. His Chriſtian friends interpoſed, and 
even {ome of the Aftarchs,—perlons who prefided 
over the games, —who had a perſonal efteem for the 
man, kindly diſſuaded him. His zeal ſeems not 

void of raſhneſs, but it was the raſhneſs of a hero 


vexed to the ſoul to think that Gaius and Ariſtar- 


chur, his two friends, were likely to ſuffer in his 


abſence. Now I apprehend was that ſeaſon of 


CALreme 


CENT. I. THE SEVEN CHURCHES IN ASIA. 101 


extreme diftreſs, which he felt in Afia, and which 
he deſcribes ſo pathetically * in his Epiſtle to the 
Corinthians. Human reſources failed; and God 
alone, he learnt, could ſupport him. The prudent 
and eloquent harangue of a magiſtrate, called the 
town-clerk, was the providential inſtrument of his 
deliverance. He calmed the ſpirits of the Ephe- 
ſians, and filenced the uproar; after which Paul 
affectionately embraced the diſciples, and left 
Epheſus. Three years he had laboured with great 
ſucceſs; and he had the precaution to leave paſtors 
to ſuperintend that and the neighbouring Churches. 
But he foreſaw with grief, as he afterwards told 
theſe paſtors in a very pathetic addreſs, when he 
had ſent for them to Miletus +, that their preſent 
purity would not continue unſtained, Wolves 
-— __ would enter among them to devour the flock ; and, 
among themſelves heretical perverſeneſs would find 
countenance, and produce pernicious ſeparations. 
He did all, however, which man could do: he 
warned them of the danger; and exhorted them to 
the perſevering diſcharge of their duty. . 
The parting between the Apoſtles and theſe 
miniſters cannot be read without emotion. The 
elegant and affecting narrative of St. Luke is before 
the reader, and ought not to be abridged. The 
corruption of this exceilent Church . not, 
however, to have taken place, when he wrote to 
them his epiſtle. It is full of inſtruction; and, 
next to that to the Romans, may be looked on as 
a moſt admirable ſyſtem of divinity. It has this 
remarkable recommendation, that it will ſerve for 
any Church and for any age. Not a veſtige ap- 
pears in it of any thing peculiarly miraculous, or 
excluſively primitive. The controverſies of the 
Chriſtian world concerning doctrine would ſoon 


be 


9 2 Cor. i. 8, 9, 10. | Ads xx, 
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102 — HISTORY OF THE CHURCH, CHAP, xiv. 
be decided, if men would ſubmit to be taught by 


the ſimple, literal, and grammatical meaning of 
this ſhort treatife. Every thing of doctrine and of 
duty is in it; and what the Goſpel really is, may 


thence be collected with the greateſt certaingy. 


It appears that Timothy was the chief paſtor at 
Epheſus in Paul's abſence . The Apoſtle's firſt 
epiſtle to him throws ſome light on the ſtate of this 
Church during his adminiſtration. There were 
{ome perſons of a judaical and legal turn of mind, 
who endeavoured, by contentious queſtions, to 
pervert the ſimplicity of evangelical faith, hope, 
and love, There were others in the oppoſite ex- 
treme : Two are particularly characterized, Hyme- 


næus and Alexander, wha abuſed the profeſſion of 


the faith to ſuch open licentiouſneſs, as ta render 
their ejection from the Church a neceſſary meaſure. 
So early were the Churches of Chriſt infected with 


the ſame evils, which, at this day, fail not to attend 


the propagation of Divine truth! From the direc- 
tions which he gives to Timothy concerning the 
regulation of public worſhip, and the character 
and conduct of church- officers, it appears, indeed, 

that eccleſiaſtical polity had taken a firm root in 
this Church. But modern partizans and bigots will 
ſtill ſearch the ſcriptures in vain to find their own 
exact model, in matters, which the Word of God 
hath left indifferent, or at leaſt to be decided only 
by various circumſtances of prudential expediency : 

Churches will, doubtleſs, be much better employed, 

in eſtabliſhing and in obſerving uſeful practical 
rules, which are compatible with very different 


forms of government. I ſhould fufpect, that the 


ſuperſtitious and ſelt-righteous ſpirit, which, under 
a thouſand auſterities, afterwards ſupported ſelf in 
the eaſtern Churches, and proved one of the moſt 


powerful 
1 Tim. i. 


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CENT, I. THE SEVEN CHURCHES IN ASIA, 103 


powerful engines of popery, had even then begun 
to ſhew itſelf in Epheſus and had given occaſion 
to the Apoſtolical cautions, as well as to the pro- 
phetical declaration of the vaſt increaſe of thoſe 
evils in after-times *. It was the charitable practice 
of the Church of Epheſus to maintain Chriſtian 
widows at the public expenſe. But I fear this libe- 
rality had been abuſed. Young widows, who had 
been living a life of eaſe, had thrown themſelves as 
a burden on their religious brethren ; and however 
high they might appear in Chriſtian profeſſion, 
ſome of them exchanged the love of Chriſt for the 
love of the world, and the indulgence of ſenſuality t. 
As an idle life is a great ſource of theſe evils, the 
Apoſtle recommends that theſe ſhould be encou- 
raged to enter again into the matrimonial ſtate, 
which would furniſh laudable domeſtic employ- 
ments, rather than that they ſhould be maintained 


by the Church in a ſtate of indolence. The widows, 


who ſhould be fo maintained by the public ſtock, 
he recommends to be thoſe, who were far advanced 
in life, of eminent laborious piety, and diſtinguiſhed 
for their works of charity, 

On the whole, we may diſcover among theſe 
excellent people ſome appearances of the very worſt 
of evils; which, as yet, made feeble efforts, were 
kept down by the ſuperior light and grace that 
prevailed, and which ſeemed 19-1ndignant filence 
to be expecting future opportunities of diffuſing 
themſelves. 5 

We know nothing more of this Church durin 


the remainder of St. Paul's lite, nor after his death, 


till toward the cloſe of the firſt century. St. John, 
the only ſurvivor of the Apoſtles, long continued 
his fatherly care of the Churches of Aſia propria. 
During his exile at Patmos he was favoured with 
| an 

1 Tim. ive f V.15- 


G 4 


& 


104 HISTORY OF THE CHURCH. CHAP. XIV. 


an aſtoniſhing and magnificent viſion of the Lord 
Jeſus , from whom he received ſeveral diſtinct 
charges, addreſſed to the ſeven Churches of Aſia, 
deſcriptive of their ſpiritual ſtate at that time, and 
containing fuitable directions to each of them. 
The paſtors of the Churches are called angels; and, 
what has been obſervable in all ages was then the 
caſe, — the character of the paſtors was much the 
ſame with that of the people. We have here then. 
from the higheſt authority, ſome account of the 
ſtate of theſe Churches at the cloſe of the firſt cen- 
tury. — It is ſhort, but important, Let us endea; 
vour to compriſe it into as clear a view as poſſible. 
_ The Epheſians were ſtill alive in the faith +. 
Attempts had been made to pervert them, but in 
vain. However ſubtil the poiſon of hereſy be, here 
it could find no admiſſion. Nor could the abomi- 
nations of the Nicolaitanes, who appear to have 
been a ſect extremely corrupt in morals, make any 
progreſs among them. They patiently bore the 
croſs ever attendant on the real faith of Jeſus, but 
could endure nothing that tended to adulterate it. 
The taſte and ſpirit of the Goſpel continued with 
them: They laboured in good works without faint- 
ing or wearineſs; and their ſpiritual diſcernment 
was not to be impoſed on by any pretences. Yet 
they had declined from the intenſeneſs of that love, 
which they had at firſt exhibited : Their hearts 
panted not after Chriſt with that ſteady ardour 
which formerly had animated this people; and, 
with all the marks of ſound health remaining, their 
_ vigour had much abated. 7 
Ho exactly does this account agree wich th 
common caſe of the heft Chriſtian churches. Be- 
cauſe it is a common caſe, and far from being the 
worſt caſe, Chriſtians are apt to be content under 


| he {uch 
N Rey. i. + Rey. TR | 


CENT, 1. THE SEVEN CHURCHES IN ASIA. 103 


ſuch a decline, and to impute it to neceſſity, or to 
the loſs of ſudden fervours of no great value, and to 

lume themſelves on the ſolidity of an improved 
judgment. But true zeal And true charity ſhould 
be ſhewn habitually, and not only now and then 
when occaſional inroads of the enemy may ha 
pen to call for particular exertions. Theſe affec- 
tions ought to GROW as the underſtanding is 
improved. The ſpirit of prayer, of love to Chriſt, 
of active ſervices for his name, was now abated at 
Epheſus, and a cool prudence was too much m 
nified at the expenſe of charity. The eternal Td 
tion of real Chriſtians there was ſafe; but real 
Chriſtians ſhould have more in view than their 
own ſalvation, — namely, the propagation of godli- 
neſs to poſterity. Theſe cautious Chriſtians did 
not conſider that their decline paved the way for 
farther and more melancholy declenſions in the 
divine lite: that the influence of their example was 
likely to be miſchievous to thoſe who followed: 
that their juniors would much more readily imitate 
their defects than their virtues ; in fine, that a foun- 
dation was already laid for the un-churching of 
this people, and for the deſolation in which this 
very region now remains under Mahometan wick- 
ednels and ignorance. 

The Church of Smyrna is next addreſſed. It 

was at once in a ſtate of great purity of doctrine, 
and holinels of heart and life. The Divine Saviour 
commends them 1n gencral. That, toward the end 
of the firſt century, they ſhould have preſerved 
the divine life in ſuch vigour, —a period of about 
forty years moſt probably, if indeed there had been 
no intermiſſions, — is ſomewhat extraordinary, and 
except in the caſe of Philadelphia, not eatily parallel- 
ed in hiſtory: So naturally does depravity prevail, in 
a courſe of time, over the beſt- conſtituted churches. 
But their tribulation and poverty are particularly 


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entirely. There were among them certain wicked 


106 HISTORY OP THE CHURCH, CHAP. XIV. 


marked. They were rich in heavenly grace, poor 
in worldly circumſtances. If poor Churches were 
fully ſenſible of the miſghiefs which often ariſe from 
the acceſſion of opulent individuals, they would 
not plume themſelves ſo much on that account as 
they often do. The Smyrnean Chriſtians were 
chiefly of the poorer fort of inhabitants; yet were 
they infeſted with pretenders, of the ſame fpirit as 
thoſe, who attempted to adulterate the Goſpel at 
Epheſus. It may be ſufficient to ſay, that they 
made large pretenſions to pure religion; that their 
corruptions were Judaical; and that they were 
under the influence of Satan. This Church is 
taught to expect a ſevere perſecution which was to 
laft ſome time; and they dre exhorted to perſevere 
in faith. | OT 
The Church of Pergamus was alfo approved of 
in general. They lived in the midſt of a very im- 
pious people, who, in effect, worſhipped Satan 
himſelf, and did all that in them lay to fupport his 
kingdom. Yet was their zeal firm and ſteady, 
Nor was its object a few trifling punctilios, or ſome 
little niceties of doubtful diſputation, but the pre- 


cious name of Chriſt himſelf, and the faith of his 


Goſpel. Hence they were expoſed not only to 
contempt, but to danger of life itfelf, and to cruel 
ſufferings. Our Lord mentions one perſon with 
particular complacency, © my faithful martyr An- 
tipas.” We know no more of him than what is 
here recorded, — that he was ſlain among them, 


where Satan dwelt.” But what an honour to be 


thus diſtinguiſhed! Volumes of panegyric have 
been compoled for mere ſtateſmen, heroes, and 


| ſcholars. How frigid do they all appear taken 


together, compared with this fimple teſtimony of 
Jetus! But this Church does not eſcape cenſure 


and 


CENT, 1. THE SEVEN CHURCHES IN ASIA. 107 


and dangerous characters, who, acting like Balaam 
of old, were employed by Satan to entice perſons 
to eat things facrificed to idols, and to commit 
fornication; — two evils often cloſely connected: 
Even the abominations of the Nicolaitanes were 
practiſed by ſome. All theſe are exhorted to re- 
pent, from the fear of divine vengeance. On 
the whole, with a few exceptions, and thoſe indeed 
of an extraordinary degree of malignity, the Church 
of Pergamus was pure and lively, and upheld the 
ſtandard of truth, though encircled with the flames 
of martyrdom. 5 

The Church of Thyatira was in a thriving ftate, 
Charity, active ſervices, patient dependence on 
God, and a fteady reliance on the divine promiſes, 
marked their works: and, what is peculiarly laud- 
able, their laſt works were more excellent than their 
firſt *. A founder proof of genuine religion than 
ſuch a gradual improvement can ſcarce be con- 
ceived, Yet it is imputed as a fault to this Church, 
that they ſuffered an artful woman to ſeduce the 
people into the {ame evils, which had infected 
Pergamus. Her real name we know not: her 
allegorical name 1s Jezebel: ihe reſembled the wite 
of Ahab, who kept four hundred prophets at her 
table, and exerted all her influence to promote 
idolatry. The people of God ſhould have counter- 
acted her, but they did not: an advantage this, 
which deceittul guides have often gained through 
the negligence of the ſincere. The very ſex of 
the pretended propheteſs was a tufficient reaſon 
why ſhe thould have been reſtrained. © Let your 


women keep filence in the Churches +,” is an ex- 


preſs prohibition of fe:nales from the ollice of 
teaching, however uſeful in other reſpects pious 


women may be in the Church. Our Lord informs 


the 
® Rev. ii. 19. + 1 Cor. xiv. 34. 


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103 nHn1sTORY OF THE CHURCH. CHAP, XIV, 


the Church in Thyatira, that he gave her ſpace to 
repent, but to no purpoſe, and therefore now de- 
nounces ſevere threatenings againſt her and her 
aſſociates, at the ſame time vindicating his claim to 


divine worſhip by the incommunicable title of him 
who ſearches the hearts, and declaring that he 


would make himſelf known to be fuch in all the 
Churches. To thole who had kept themſelves 


unſpotted from theſe evils, he declares © he would 


put no other burden on them :”* only he exhorts 


them to hold faſt what they already had to the 


day of judgment. The unſound Chriſtians in this 


place pretended to great depths of knowledge, 


which were, in reality, depths of Satan. — Such 
perſons often impoſe on others, and are impoſed on 
themſelves by pretences to profound knowledge 
and to ſuperior degrees of ſanctity. 

The Church of Sardis prefents us with an un- 


_ pleaſing ſpectacle. Their great inferiority to Thya- 
tira eyinces, how poſſible it is for two ſocieties of 


Chriſtians holding the fame doctrines, to be in a 


very different ſtate. He who walks in the midſt 


of the Churches,” extols the growing faith and 
charity of the firſt, and condemns the drooping 
condition of the ſecond. They had neglected thar 
courſe of prayer and watchfulneſs, which is neceſ- 
ſary to preſerve the divine life in vigour. Their 
works were now faintly diſtinguiſhable from thoſe 
of perſons altogether dead in fin. Some good 
things remained in them, which yet were ready to 
die: but their lives brought no glory to God, nor 
benefit to the cauſe of Chriſt; and could ſcarce 


prevent its being ſcandalized in the world. A few 


names indeed there were in Sardis, whom Jeſus 
looked on with complacency: they had not defiled 
their garments. But moſt of the Chriſtians there 

had 


Rev. iii. 


CENT. I. THE SEVEN CHURCHES IN ASIA. 109 


had contracted deep ſtains, probably by freely 
mixing with the world, and by conforming to its 
cuſtoms. And we fee here an awtul fact authenti- 
cated in the higheſt poſſible manner, that among 

a ſociety of perſons all profeſſing the Golpel, the 
greater part may be very dead in their fouls. It 
ſhould ever be remembered, that human nature is 


averſe to real faith, heavenly * Fo genuine 
can produce 


charity. An omnipotent energy alo 
or prelerve true holineſs. This had been the cale 
at Sardis, when the Church partook of the firſt 
effuſion of the Spirit. Quite contrary to the uſual 
courſe of natural things, which are brought to 
perfection by flow and gradual improvements, in 
Chhriſt's religion Godlineſs ſtarts up in the infancy 
of things in its beſt form. Seldom are the laſt 
works, as was the cafe at Thyatira, more abundant 
or more excellent. Hereſies, refinements, human 
cautions, commonly adulterate the work of God. 

An abuſe, perhaps, of ſome frantic enthuſiaſt ap- 
pears : the correction of it by ſome preſumptuous 
pretender to reaſon introduces another more ſpe- 
cious, but more durable one. The love of the 
world increaſes with the abatement of perſecution. 
The natural propenſity of man to fin exerts itſelf 
more and more : lively Chriſtians are removed by 
death: their juniors inferior in all ſolid godlineſs, 
ſuperior only in ſelf-eſtimation, reduce the ſtandard 
of Chriſtian grace lower and lower : apologies are 
invented for fin: what was once experimentally 


known, becomes matter of barren ſpeculation: Even 


Scriptural terms themſelves expreſſive of vital reli- 

gion are deſpiſed or ſparingly uſed: fainter and more 

polite modes of ſpeech, 

neatneſs, but proper to hide and diſguiſe the ambi- 

guit ĩes of ſcepticiſm, are introduced: the pride of 

reaſoning grows ſtrong: and men chuſe rather to rutt 
the 


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110 HISTORY OF THE CHURCH, CHAP. XIV: 


the riſque of hell irſelf, than to be thoroughly hum- 


bled. The firong hand of God alone, in over- 
bearing convictions and tertors, and in the ſweeteſt, 
but moſt powerful attractions of grace, can conquer 
this contemptuous ſpirit. No wonder then, that 


thoſe, who never felt, or who have quenched in a 
great meafure theſe terrors and theſe attractions, 


relapſe into an impatient faſtidiouſneſs. And then 
the influence of the Holy Spirit itſelf is reaſoned 
againſt with petty cavils, and aſperſed by illiberal 
1 Unfaithful and unexperienced perſons, 
who undertake to teach in theſe circumſtances, will 
often, in attempting to diſcriminate the operations 
of the Spirit of God from deluſions, be unfeeling, 
rough, and unſkilful. To them weeds and flowers in 
the garden of Paradiſe will be the ſame thing. A ma- 
lignant inſtinct of profane propenſity tempts them to 
pull up all together, till they leave only the love of 
the world, and, what they proudly call, common 
ſenſe ; which laft expreſſion will be found, at bot- 
tom, to denote a very miſchievous engine in reli- 
gious matters; for, ſo applied, it means neither 
more nor lefs than ſimply, the natural, unaſ- 
ſiſted powers of the human mind, darkened and 
corrupted, as they are, by the fall. And now, by 
frequent diſuſe, prayer and religious exerciſes grow 
difagreeable : Senſual and worldly objects allure 
the carnal mind with ſucceſs: Lucrative ſpecula- 


tions in commerce deyour the ſpirit of godly medi- 


tation: The ſeaſons of religious duty are joſtled 
out by the throng of buſineſs; and excuſes of neceſ- 
fity are eaſily admitted: Men find 2 gran A in 


rofeſſors 
will now aſk leave of the world, how far it will 


permit them to proceed in religion withour offence. 
I dare not ſay, that all this exactly took place 
at Sardis ; but much of it did, no doubt ; and on 


occaſion 


CENT. 1. THE SEVEN CHURCHES IN ASIA. 111 


occaſion of this firſt inſtance of a general declen- 
fion, it ſeemed not unſeaſonable to point out its 
ordinary progreſs and ſymptoms. 

The Chriſtians of Philadelphia are highly ex- 
tolled. They were a humble, charitable, fervent 
people, deeply ſenſible of their own weakneſs, fear- 
ful of being ſeduced by Satan and their own hearts. 
The Spirit aſſures them, that they had a little 
ſtrength, which had at once been proved and ex- 
erted in holding faſt the ſimplicity of the Goſpel, 
and in detecting and reſiſting all adulterations of 
it. They are further aſſured, that the Judaical 
heretics ſhould be brought at length to ſubmit to 
become their diſciples in religion : And a promiſe 
of ſtrong ſupport is held out to them, becaule they 
had maintained a true patience in ſuffering. To 
them, as to all the reſt of the Churches, "The re- 
wards beyond the grave are propoſed as the grand 
motives of perſeverance. 

Laodicea too much reſembled Sardis. The 
people were in a LUKEWARM ſtate, a religious 
mediocrity, moſt odious to Chriſt ; becauſe his 
religion calls for the whole vehemence of the foul, 
and bids us to be cool only in woRLDLY things. 
The foundation of this lukewarmnels was laid in 
pride: They had loft the conviction of their in- 
ternal blindneſs, miſery, and depravity. When 
men go on for years in a placid unfeeling unifor- 
mity, this is always the cale. They were ſatisfied 
with themſelves, and felt no need of higher attain- 
ments. The counſel, which 1s given to them, — 
to buy of him gold, white raiment, and eye-falve,— 
is precious; and this call to their ſouls demon- 
ſtrates that they had learnt to maintain, in eaſy 
indolence, an orthodoxy of ſentiments without any 
vivid attention to the Spirit of God: In a word, 
his influence was only not deſpiſed in Laodicea. 


Sock 


112 HISTORY OF THE CHURCH. CHAP. xiv. 


Such were the ſituations of the ſeven Churches 
of Aſia. The criticiſm is indeed ineſtimable: It is 
candid, impartial, and penetrating. He, who has 
indulged us with it, intended it for the uſe of 
all ſucceeding Churches: — and * he that hath 
an ear, let him hear what the Spirit faith to the 
Churches.” Ee: 


CHAP. 


TY * — 8 ODDLY 1 


CENT. I. REMAIN DER OF FIRST CENTURY, 113 


C H A P. XV, 
THE REMAINDER OF THE FIRST CENTURY. 


T is the obſervation of one of the antients, that 
St. Luke, in the cloſe of his Apoſtolical hiſtory, 
leaves the reader thirſting for more. I feel the 

force and juſtneſs of the thought at this moment. 
I have hitherto failed by the compaſs of Scripture; 
and now find mylelf at once entering into an im- 
menſe ocean without a guide. In fact I have 
undertaken to conduct the reader through a long, 
obſcure, and difficult courſe, with ſcarce a beacon 
here and there ſet up to direct me: — but I muſt 
make the beſt uſe I can of the very ſcanty materials 
before me. 

It ſeems plain, that the Apoſtles in general did 
not leave Judea, till after the firſt council held at 
Jeruſalem. They ſeem never to have been in hafte 
to quit the land of their nativity. Probably the 
threatening appearances of its deſolation by the 
Romans, haſtened their departure into diſtant re- 
gions. And before the cloſe of this century it 
appears, that the power of the Goſpel was felt 
throughout the Roman empire. I ſhall divide this 
chapter into four parts, and review, firſt, — The 
progreſs and perſecution of the Church. Secondly, _, 
he lives, characters, and deaths of the Apoſtles 
and moſt celebrated Evangeliſts. Thirdly, — The 
hereſies of this period. And, laitly, —The general 
character of Chriſtianity in this firſt age. 

It was about the year of our Lord 64, that the A. b. 
city of Rome tuſtained a general conflagration. 64. 

Vor. I. H | The 


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114 HISTORY OF THE CHURCH. CHAP. xv. 


The emperor Nero, loſt as he was to all ſenſe of repu- 
tation, and hackneyed in flagitiouſneſs, was yet ſtu- 
dious to avert the infamy of being reckoned the au- 
thor of this calamny, which was generally imputed 
to him. But no ſteps that he could take were ſuffi- 
cient to do away the ſuſpicion. There was, however, 
a particular claſs of people, fo ſingularly diſtinct 
from the reſt of mankind, and ſo much hated on 
account of the condemnation which their doctrine 
and purity of lite affixed to all except themſelves, 
that they might be calumniated with impunity. 
Theſe were then known at Rome by. the name of 
Chriſtians. Unleſs we tranſplant ourſelves into 
thoſe times, we can ſcarce conceive how odious 
and contemptible the appellation then was. The 
judicious Tacitus calls their religion a deteſtable 
ſuperſtition , © which at firſt was ſuppreſſed, and 
afterwards broke out afreſh, and ſpread not only 
through Judea the origin of the evil, but through 
the metropolis alſo, the common ſewer in which 
every thing filthy and flagitious meets and ſpreads.“ 
If fo grave and cautious a writer as Tacitus can 
thus aſperſe the Chriſtians without proof and with- 
out moderation, we need not wonder, that fo im- 
pure a wretch as Nero ſhould not heſitate to charge 
them with the fact of burning Rome. | 
Now it was that the Romans legally perſecuted 
the Church for the firſt time. And thoſe, who know 
the virulence of man's natural enmity, will rather 
wonder that it commenced not carlier, than that it 
raged at length with ſuch dreadful fury. © Some 
perſons were apprehended, who confeſſed them- 
ſelves Chriſtians; and by their evidence, fays Ta- 
citus, a great multitude afterwards were diſcovered 
and ſeized : —and they were condemned not fo 
much for the burning of Rome, as for being the 


| enemies 
Tacitus, B. xv. 


CENT. I. REMAITNDER OF FIRST CENTURY. 115 


enemies of mankind.” A very remarkable accu- 
ſation! It may be explained as follows. — True 
Chriſtians, though the genuine friends of all their 
fellow-creatures, cannot allow men, who are NoT 
true Chriſtians, to be in the favour of God. Their 
very earneftnel(s, in calling on their neighbours to 
repent and believe the Goſpel, proves to thoſe neigh- 
bours in what a dangerous ſtate they are then ap- 
prehended to be. All, who are not moved by the 
admonitions of Chriſtian charity to flee from the 
wrath to come, will naturally be diſguſted; and thus 
the pureſt benevolence will be conſtrued into the 
moſt mercileſs bigotry. Thus Chriſtians incurred 
the general hatred, to which the conduct neither of 
| Jews nor heretics rendered them obnoxious. And 
the ſame cauſe produces fimilar _ to this day. 

Their execution was aggravated with inſult. 
They were covered with ſkins of wild beaſts and 
torn by dogs: they were crucified, and ſet on fire, 
that they might ſerve for lights in the night- time. 
Nero offered his gardens for this ſpectacle, and 
exhibited the games of the circus. People could 
not, however, avoid pitying them, baſe and un- 
deſerving as they were in the eyes of Tacitus, 
becauſe they ſuffered not for the public good, but 
to gratify the cruelty of a tyrant. It appears from 
a paſſage in Seneca * compared with Juvenal, that 
Nero ordered them to be covered with wax, and 
other combuſtible materials: and, that after a ſharp 
ſtake was put under their chin, to make them con- 
tinue upright, they were burnt alive to give light 
to the ſpectators F. 1 

We have no account how the people of God 
conducted themſelves under theſe ſufferings. What 
we know of their behaviour in ſimilar ſcenes, leaves 

| us 
„Seneca, Ep. 14. Juv. t and 8 with his Scholiaſt. 
+ Bullebs Hiſtory of Eſtabliſhed Chriſtianity. 
H 2 


116 HISTORY OF THE CHURCH. CHAP. xv. 


us in no doubt of their having been ſupported by 
the power of the Holy Ghoſt. Nor 1s it credible, 
that the perſecution would be confined to Rome. 
It would naturally ſpread through the empire; and 
one of Cyriac's inſcriptions found in Spain *, de- 
monſtrates at once two important facts, — that the 
Goſpel had already penetrated into that country, and 
— that the Church there alſo had her martyrs. 
Three or four years were, probably, the utmoſt 
extent of this tremendous perſecution, as in the 
A. D. year 68 the tyrant was himſelf, by a dreadful exit, 
68. ſummoned before the divine tribunal. He left 
the Roman world in a ſtate of extreme confuſion, 
Judea partook of it in a remarkable degree. About 
forty years after our Lord's ſufferings, wrath came 
on the body of the Jewiſh nation to the uttermolt, 
in a manner too well known to need the leaſt rela- 
tion in this hiſtory. What became of the Chriſtian 
Jews, alone concerns us. The congregation were 
commanded, by an oracle revealed to the beſt ap- 
proved among them, that before the wars began, 
they ſhould depart from the city, and inhabit a 
* beyond Jordan, called Pella f. Thither 
they retired, and were ſaved from the deſtruction, 
which ſoon after overwhelmed their countrymen : 
and in fo retiring they at once obſerved the precepr, 
and fulfilled the well-known prophecy of their 
Saviour. The death of Nero, and the deſtruction 
of Jeruſalem, would naturally occation ſome reſpite 
to them from their ſufferings; and we hear no more 
of their perſecuted ſtate, till the reign of Domitian, 
D. the laſt of the Flavian family, who ſucceeded to 
Fr. the empire in the year 81. 
He does not appear to have raged againſt the 
Chriſtians, till the latter end of his reign. Indeed, 


in 


_ ® See Gibbon's Account of Chriſtianity conſidered, p. 94- 
+ Euſeb. B. 3. C. 5. 


CENT. 1. REMAIN DER OF FIRST CENTURY, 117 


in imitation of his father Veſpaſian, he made en- 
quiry for ſuch of the Jews as were deſcended from 
the royal line of David. His motives were evi- 
dently political. But there wanted not thoſe who 
were glad of any opportunity of wreaking their 
malice on Chriſtians. Some perſons, who were 


brought before the emperor, were charged with being 


related to the royal family. They appear to have 
been related to our Lord, and were grandions of 


Jude the Apoſtle, his couſin. Domit ian aſked 
them, if they were of the family of David, which 


they acknowledged. He then demanded, what 
poſſeſſions they enjoyed, and what money they 
had. They laid open the poverty of their circum- 
ſtances, and owned that they maintained themſelves 


by their labour. The truth of their confeſſion was 


evidenced by their hands, and by their appearance in 
general. Domitian then interrogated them con- 
cerning Chriſt and his kingdom, — when and where 
it ſhould appear? They anſwered, like their Mafter 
when queſtioned by Pilate, — that his kingdom 
was not of this world, but heavenly : that its 
glory ſhould appear at the confummation of the 
world, when he ſhould judge the quick and dead, 
and reward every man according to his works. 
Poverty is ſometimes a defence againſt oppreſſion, 


though it never ſhields from contempt. Domitian 


was ſatisfied, that his throne was in no danger from 
Chriſtian ambition : and the grandſons of Jude 
were diſmiſſed with the fame fort of derifion, with 


which their Saviour had formerly been diſmiſſed 


by Herod. Thus had the Son of God provided 
for his indigent relations :— they were poor in cir- 
cumſtances, but rich in faith, and heirs of his 
heavenly kingdom. 

As Domitian increaſed in cruelty, toward the 


end of his reign he renewed the horrors of Nero's 


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118 HISTORY OF THE CHURCH. CHAP. xv. 


perſecution. He“ put to death many perſons 
accuſed of atheiſm, the common charge againſt 
Chriſtians, on account of their refuſal to worſhip 
the pagan gods. Among theſe was the conful Fla- 
vius Clemens his coufin, who had eſpouſed Flavia 
Domitilla his relation. Suetonius obſerves, that 
this man was quite deſpicable on account of his 
flothfulneſs. Many others were condemned like- 
wiſe, who had embraced Jewiſh cuſtoms, ſays 
Dion; part of them were put to death, others 
ſpoiled of their goods, and Domitilla herſelf was 
baniſhed into the Iſland of Pandataria. Euſebius 
records the ſame facts with ſome little variation: 
but, as he profeſſes to borrow from the pagan 
writers in this inftance, I ſhall be content with 
their account. 5 

It is not hard to conceive the real characters of 
thoſe two noble perſons. It ought not to be doubted 
that they were genuine Chriſtians, whom God had 
diftinguiſhed by his grace, and enabled to live 
upon it, and to ſuffer for it. The blood of the 
Cæſars, and the ſplendor of the imperial houſe, 


rendered them only more conſpicuous objects of 


diſguſt. It is well known that no poſitive crime 
is aſcribed to either of them. The charge of indo- 
lence againſt the huſband is natural enough, and 
does honour to the heavenly-mindedneſs of the 
man, whoſe ſpirit could not mix with the evils of 
ſecular ambition, and with the vices of the imperial 
court.— The humanity of the times in which we 
live, and the bleſſings of the civil freedom which 
the ſubjects of theſe kingdoms enjoy, protect us, 
it is true, from fimilar dangers of life or property; 
nevertheleſs, who has not obſerved that even rank 
and dignity are among us expoſed to conſiderable 
contempt, whenever a man is conſpicuous and 
eminent for a zealous profeſſion and diligent 

practice 


* Euſch. B. 111. 17. Dion Caſſius, 


r F 


FFC 


eden 


CENT. I. REMAIN PER OF PIRST CENTURY, 119 


practice of truly Evangelical doctrines and pre- 
cepts? | 

In the year 96 Domitian was flain : and Nerva, A. D. | 
the ſucceeding emperor, publiſhed a pardon * for 96. 
thoſe who were condemned for impiety, recalled 
thote who were baniſhed, and forbad the accuſing 
of any men on account of impiety, or Judaiſm. 
Others, who were under accuſation or under ſen- 
tence of condemnation, now eſcaped by the lenity 
of Nerva. This brings us to the cloſe of the 
century, in which we behold the Chriftians, for 
the preſent, in a tate of external peace. One per- 
ſon alone enjoyed not the benefit of Nerva's mild- 
nels. Domitilla ſtill continued in exile, probably 
becauſe ſhe was a relation of the late tyrant, whoſe 

name was now odious through the world. —Doubt- 
leſs ſhe was not forſaken of her God and Saviour. 

II. The Apoſtles and Evangeliſts of this period, 
were their ſtory diſtinctly known, and circumſtan- 
tially related, would afford materials indeed of the 
rareft pleaſure to every Chriſtian mind. Bur there 
never aroſe in the Church any hiſtorians like 
Thucydides and Livy, to illuſtrate and celebrate 
the actions of ſaints. Heroes and ſtateſmen have 
their reward here,—faints hereatter. Chriſt's king- 
dom muſt not appear to be of this world; and 
while large volumes have been filled with the ex- 
ploits of heroes, and the intrigues of ſtateſmen, the 
men, who were the divine inſtruments of evange- 
lizing fouls,—the New Teſtament: hiſtory excepted, 
— are for the moſt part unknown. 

The firſt of the twelve Apoſtles who ſuffered 
martyrdom, we have feen, was James the fon of 
Zebedee : He fell a ſacrifice to Herod Agrippa's 
ambitious defire of popularity. I recall him to 
the reader's memory on account of a remarkable 

| circum- 


R : 


ARES or As Cee AER Xt v8 te ING 


oy 
A 
a 
* 
& 
2 


* Dion. 
"i. 


120 HISTORY OF THE CHURCH. CHAP. XV. 


circumſtance attending his death*. The man, 
who had drawn him before the tribunal, when 
| he ſaw the readineſs with which he ſubmitted to 
martyrdom, was ſtruck with remorſe; and, by one 
of thoſe ſudden converſions not infrequent amidſt 
the remarkable effuſions of the Spirit, was himſelf 
turned from the power of Satan to God. He 
confeſſed Chriſt with great cheerfulneſs. James 
and this man were both led to execution; and in 
the way thither the accuſer requeſted the Apoſtle's 
forgiveneſs, which he obtained. James turning 
to him anſwered, Peace be to thee; and kiſſed 
him; and they were beheaded together. The ef- 
ficacy of Divine Grace, and the bleſſed fruit of 
holy example, are both illuſtrated in this ſtory, 
of which it were to be wiſhed we knew more 
than the very ſcanty account which has been de- 
—  Bvered. 

The other James was preſeved in Judea to a 
much later period. His martrydom took place 
A. D. about the year 62 and his epiſtle was publiſhed 


through various perſecutions, he had an opportu- 
nity of overcoming enmity itſelf, and abating pre- 
judice, in ſome meaſure. The name of Jusr 
was generally given him on account of his ſingular 
innocence and integrity. And, as he conformed 
to Jewiſh cuſtoms with more than occaſional re- 


of his unbelieving countrymen, as the Apoſtle of the 
Gentiles. But we are to obſerve that if ho had fully 
overcome their enmity, he could not have been faith- 


man, and admired the FRULTS of the Goſpel in him. 
The root and principle of theſe fruits was {till 


their 
* Eufeb. i. . 


62. a little before his death. As he always reſided 
at Jeruſalem, and was providentially preſerved 


gularity, he was by no means fo odious in the eyes 


ful to his Lord and Maſter. Many Jews reſpecteꝗ the 


r 


CENT. I. REMAINDER OF FIRST CENTURY, 121 


their abhorrence; and from the relation of Euſe- 
bius, the teſtimony of Hegeſippus, an early Chriſ- 
tian hiſtorian whom he quotes, and of Joſephus, it 
is plain, that it was thought a pitiable thing, that 
ſo good a man ſhould be a Chriſtian. Paul's 

_ eſcape from Jewiſh malice, by appealing to Czar, 
bad ſharpened the ſpirits of this people; and they 
were determined to wreak their vengeance on 
James, who was merely a Jew, and could plead 
no Roman exemptions. Feſtus died prefident of 
Judea; and, before his ſucceſſor Albinus arrived, 
Ananias the high-pneſt, a Sadducee and a merci- 
leſs perſecutor, held the ſupreme power in the 
interim. He called a council, before which he 
ſummoned James with ſome others, and acculed 
them of breaking the law of Moſes. —But it was 
not eaſy to procure his condemnation. His holy 
life had long ſecured the veneration of his coun- 
trymen “. 

The leading men were 3 on account of the 
vaſt increaſe of Chriſtian converts by his labours, 
example and authority: and they endeavoured to 
entangle him, by perſuading him to mount a pin- 
nacle of the temple, and to ſpeak to the people 
aſſembled at the time of the. paſſover, againſt 
Chriſtianity. James being placed aloft, delivered 
a frank confeſſion of Jeſus ; and declared that he 
was then fitting at the right hand of power, and 
that he ſhould come in the clouds of heaven. 


Upon this Ananias and the rulers were highly in- 


cenſed.— To difgrace his character was their firſt 
intention, —They failed. To murder his perſon 


Was 


] have compared ſoſephus's account with that of Hege- 
ſippus, which laſt appears compatible enough with the former, 
and no way unprobable; though I think he gives his character 


more of the aſcetic, than I believe to be conſiſtent with that of 
a Chriſtian A poſtle. 


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122 HISTORY OF THE CHURCH. CHAP. xv. 


was their next attempt; and this was of much 
more ealy execution. Crying out, that Juſtus 
himſelf was ſeduced, they threw the Apoſtle down, 
and ſtoned him. He had ftrength to fall on his 
knees, and to pray, I beſeech thee, Lord God 
and Father, for them; for they know not what 
they do.” One of the prieſts, moved with the 
ſcene, cried out, Ceaſe, what do you mean ? This 


juſt man is praying for you.” A perſon preſent 
with a fuller's club beat out his brains, and com- 
pleted his martyrdom. 


Very remarkable is the acknowledgement of 
Joſephus. * Theſe things” —meaning "the miſe- 
Ties of the Jews from the Romans happened 
to them by way of revenging the death of James 
the Juſt, the brother of Jeſus whom they cal! 
Chrift. For the Jews flew him, though a very 
juſt man . And from the ſame writer we learn, 
that Albinus ſeverely reprimanded Ananias, and 
foon alter deprived him of the bigh-prieſthood. 


After 


21 fin no reaſon to doubt the 3 of this paſſage; 
which gives abundant confirmation to his famous teſtimon of 
Chrift ; which is as follows. About this time lived Jeſus a 
wiſe man; if indeed we may call him a man; for he performed 
marvellous things; he was an inftrufor of ſuch as embraced 
the truth with pleaſure. He made many converts both among 
the Jews and — This was the Chriſt. And when Pilate, 
on the accuſation of the principal men among us, had con- 
demned him to the croſs, thoſe, who before entertained a re- 
ow for him, continued ſtill ſo to do; for he appeared to them 

2 on the third day; the divine prophets having de- 

eſe and many other wonderful things concerning him. 

And _—_ ſet of Chriſtians fo named from him ſubſiſts to this 

very time.” 

I have examined, as carefully as I can, the doubts which 
have been ſtarted on the authenticity of this paſſage. To me 
they ſeem mere ſurmiſes. One of them, the ſuppoſed incon- 
ſiſtency of the hiſtorian, in teſtifying ſo much of Chriſt, and 
yet remaining an unconverted Jew, affords an — in its 
vour. 


CENT. I. REMAIN DER OF FIRST CENTURY. 123 


After the death of James and the deſolation of 
Jeruſalem, the Apoſtles and difciples of our Lord, 
of whom many were yet alive, gathered themſelves 
together with our Lord's kinſmen, to appoint a 
paſtor of the Church of Jerutalem in the room of 

James. lhe election fell on Simeon, the fon of 
that Cleopas mentioned by St. Luke as one of the 
two, who went to Emmaus, and. who was the 
brother of Joleph, our Lord's reputed father. We 
ſhall leave Simeon at the end of this century the 
chief paſtor of the Jewiſh Church. 

Paul the Apoſtle ſeems to have laboured with 
unwearied activity from about the year 36 to the 
year 63, that is, from his converſion to the period 
in which St. Luke finiſhes his hiſtory. Within 
this period he wrote fourteen epiſtles, which will 
be the bleſſed means of feeding the fouls of the 
faithful to the end of time. The ſecond epiſtle to 
Timothy has been commonly ſuppoted to have 
been written juſt before his martyrdom. I am 
convinced by Dr. Lardner's reafonings*, that it 
was more probably written during his two years 
impriſonment at Rome, and that he was under no 
particular apprehenſion of ſuffering immediately t. 
From this epiſtle it is evident, that he had already 
been called before Nero, agreeably to the predic- 

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favour. Inconſiſtencies ought to be expected from inconſiſtent 
perſons. Such are many in the Chriſtian world at this day, 
who in like circumſtances would have acted a ſimilar part. Such 
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be expected from a learued ſceptic, of remarkable good ſenſe, 
and ſupreme love of worldly things. 

* See the Supplement to the Credibility. LY 

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124 HISTORY OF THE CHURCH. CHAP. xv. 


tion, © thou muſt be brought before Czfar;” and 
that no Chr.ſtian, not even any of thoſe, who had 
welcomed his arrival in Italy, durſt appear in ſup- 
port of him :—He feelingly complains, * all men 
for ſook me.” Yet he knew how to diſtinguiſh 
between malevoience and timidity; and, therefore, 
though he could not excufe their neglect of him, 
he prays God that it might not be laid to their 
charge. The terror of Nero ſeems to have over- 
awed the Roman Chriſtians, many of whom might 
have born witneſs in his favour. Even Demas 

forſook him, from the love of the world, and de- 
parted to Theſſalonica. There are ſeaſons of cri- 
tical danger, which try the hearts of the trueſt 
Chriſtians : It was yet a new thing for a Chriftian 
to be brought before an emperor, and they had 
not prepared themſelves by watching and prayer 
for the uncommon occaſion. But the Grace of 
the Lord Jeſus, which had hitherto been fo emi- 
nently with the Apoſtle, forſook him not in his 
trying moments: The Lord © ftood with him, 
and ſtrengthened him®:” He was enabled to 
teſtify for Chriſt and his Goſpel before Nero, with 
the ſame frankneſs, fortitude, and eloquence, that 
he had formerly done before Felix, Feſtus, and 
Agrippa; and for the firſt time, and probably 
the laſt, the murderous tyrant Nero heard the glad 
tidings of ſalvation. It ſeems, by the expreſſion, 
—*< that all the Gentiles might hear,” —that Paul 
was heard in a very full and ſolemn affembly, and 
had an opportunity of giving a clear account of 
Chriſtianity. And as ſome of Cæſar's houſhold 
are mentioned as ſaints in the epiſtle to the Phi- 
lippians, there is reaſon to apprehend, that the 
preaching was not in vain. He was, as he owns, 
delivered from the mouth of the lion.“ mw 


* 2 Tim. iv. 17. 


CENT. I. REMAINDER OF FIRST CENTURY. 125 


had not then begun to perſecute; and at leaft 
he would fee the juſtneſs of his plea as a Roman 
citizen, and be diſpoſed to favour it. Nor ought 
the adorable Providence of God to be paſſed in 
filence, who gave this man of abandoned wicked- 
neſs an opportunity of hearing the word of falva- 
tion, though it made no uſeful impreſſion on his 
mind. Paul ſeems to have had this audience 
during the former part of his impriſonment at 


Rome, and to have been remanded to his confine- 


ment for the preſent. as 
Here he wrote the epiftles to the Philippians 


and Coloſſians before the end of the year 62. A. 5. 
From the former of tlieſe it appears, that the 62. 


whole court of Nero was made acquainted with 

his caſe, and that the cauſe of the Goſpel was 
promoted by theſe means. In the epiſtle to Phi- 
lemon, which accompanied that to the Coloſſians, 
he expreſſes a confidence of being foon ſet at 
liberty, and promiſes, in that caſe, ſhortly to pay 
them a viſit “. And as he mentions Demas with 
reſpe& as his fellow-labourer, both in this epiſtle 
to the Coloſſians, and in that to Philemon, I ap- 
prehend Demas had repented of his pufillanimity, 


and was returned to the Apoſtle and to his duty. 


This is the ſecond caſe in which it pleaſed God 
to make uſe of this extraordinary man, St. Paul, 
for the preſervation of the Church. The former 
inſtance reſpected the doctrine of juſtification, 
from which even Apoſtles were indirectly declin- 
ing : The latter conſiſted in the exhibition of a 
godly ſpirit of zeal and an open confeſſion of 
Chrift. Such is the floth and cowardice of man 


in 


„I follow Dr. Lardner iu the dates of the epiſtles, which he 
has inveſtigated with ſingular diligence and fagacity ; and 1 
once for all acknowledge my repeated obligations to him in 
tings of this nature. 


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126 HISTORY OF THE CHURCH. CHAP. xv. 


in divine things, and ſo little need is there to teach 
us caution and reſerve, that unleſs God now and 
then ſtirred up the ſpirits of ſome eminent Chriſtian 
heroes, to venture through difficulties, and to 
ſtand foremoſt for the truth againſt oppoſition, 
Satan would bear down all before him. Paul was 
one of the firſt of theſe heroes : and we ſhall fee in 
every age, that God raiſes up ſome perſons of this 
bardy temper, whom worldly men never fail con- 
temptuouſly to denominate fanatics, becaule they 
diſcover that greatneſs of ſoul in a heavenly cauſe, 
which, in an earthly one, would excite reſpect and 
admiration. 

a. D. Having obtained his liberty in the year 63, he 
63. molt probably would ſoon fulfil his promiſe to viſit 
the Hebrews ; after which he might fee his Coloſ- 
fian friends. There 1s no certain account of his 
coming either to Jeruſalem or to Coloſſe; but 
moſt probably he executed what he had a little 
before promiſed. That he ever viſited Spain or 
our Ifland, is, to ſay no more, extremely doubtful. 
Of the laſt there is a very unfounded report, and 
of the former no other proof, than the mention of 

his intention in the epiſtle to the Romans, which 
bad been written in the year 58, fince which time 
all his meaſures had been diſconcerted. And if he 
once more made an Aſiatic tour after his departure 
from Rome, there ſeems not time enough for his 
accompliſhing the weſtern journey, as he ſuffered 

A. D. martyrdom on his return to Rome in 64 or 65. 
64. He could have had no great pleaſure at Jeruſalem: 
every thing was there haſtening to ruin. No man 
was ever poſſeſſed of a more genuine patriotic ſpirit 

than this Apoſtle. The Jewiſh war, which com- 

A. D.menced in 66, would have much afflicted him, 

66. had he lived to fee it. But returning to Rome 

about a year before, he fell in with the very time 
when 


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CENT, I. REMAINDER OF FIRST CENTURY. 127 


when Rome was burnt, and Chriſtians were ac- 
cuſed as incendiaries. He now found no mercy 
in Nero, who would naturally be diſpleaſed at the 
effect, which he had obſerved the preaching of the 
Apoſtle had produced in his own houſhold. A 
cup-bearer and a concubine of the Emperor had 
been, through Paul's means, converted to the faith, 
as Chryſoſtom aſſures us: and this haſtened his 
death.—He was flain with the fword by Nero's 
order *. 

He had many fellow-labourers, whoſe names he 
has immortalized in his writings. He calls Titus 
his own fon after the common faith +. Timothy 
was allo a particular favourite, Antiquity regards 
the former as the firſt biſhop of Crete, and the 
latter as the firſt biſhop of Epheſus. Luke of 
f Antioch, the writer of the third Goſpel, and the 
8 faithful relater, in the Acts of the Apoſtles, of this 
Apoſtle's tranſactions, of which he was an eye- 
witneſs, is, by him, affectionately denominated the 
beloved Phyſician.— He feems to have retired into 
Greece after St. Paul's firſt diſmiſſion by the em- 
peror, and there to have written both his ineſtimable A. v. 
treatiſes about the year 63 or 64. 03. 

Creſcens, whom Paul ſent to Galatia, is another 
of his fellow- labourers. Linus, the firſt biſhop of 
Rome, may be added to the lift, and Dionyſius the 
Areopagite of Athens, whom Euſebius reckons the 
firſt biſhop of the Church in that city. 

We have now finiſhed the lives of two men, of 
ſingular excellence unqueſtionably, James the Juſt 
and Paul of Tarſus. The former, by his uncommon 
virtues, attracted the eſteem ot a whole people, 
who were full of the ſtrongeſt prejudices againſt 
him : and in regard to the latter, the queſtion may 
be aſked with great propriety, whether tuch another 

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128 HISTORY OF THE CHURCH. CHAP. XV. 


man ever exiſted among all thoſe, who have in- 


| herited the corrupted nature of Adam? He had 


evidently a ſoul large and capacious, and poſſeſſed 
of thole ſeemingly contradictory excellencies which, 
wherever they appear in combination, fail not to form 
an extraordinary character. But not only his talents 
were great and various his learning alſo was pro- 
found and extenſive; and many perſons with far in- 
ferior abilities and attainments have effected national 
revolutions, or otherwiſe diſtinguiſhed themſelves 
in the hiſtory of mankind. His conſummate for- 
titude was tempered with the rareſt gentleneſs, and 
the moſt active charity. His very copious and 


vivid imagination was chaſtized by the moſt accu- 


rate judgment, and was connected with the cloſeſt 
argumentative powers. Divine Grace alone could 
compoſe to wonderful a temperature; inſomuch, 
that for the ſpace of near thirty years after his con- 
verſion, this man, whole natural haughtineſs and 


fiery temper had hurried him into a very fanguinary 


courſe of perſecution, lived the friend of mankind; 
returned good for evil continually ; was a model of 
patience and benevolence, and ſteadily attentive 
only to heavenly things, while yet he had a taſte, 
a ſpirit, and a genius, which might have ſhone 
among the greateſt ſtateſmen and men of letters 
that ever lived. 

We have then, in theſe two men, a ſtrong ſpeci- 
men of what Grace can do, and we may fairly 
challenge all the infidels in the world, to produce 
their heroes. 
Yet amidſt the conſtant diſplay of every godly and 
focial yirtue, we learn from Paul's own account, 
that he ever felt himſelf . carnal, fold under fin,” 
and that fin dwelt in him continually. From his 
writings we learn, what the depth of human wick- 
edneſs is: and none of the Apoſtles ſeem to bars 
under- 


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' CENT. 1. REMAINDER OF FIRST CENTURY. 129 


underſtood ſo much as he did, the riches of Divine 
Grace, and the peculiar glory of the Chriſtian reli- 
gion. The doctrines of election, juſtification, re- 
generation, adoption; of the prieſthood and offices 
of Chriſt, and of the internal work of the Holy 
Ghoſt, as well as the moſt perfect morality founded 
on Chriſtian principle, are to be found in his writ- 
ings; and what Quintilian ſaid of Cicero may be 
juſtly applied to the Apoſtle of the Gentiles: Ie 
fe profeciſſe ſciat, cui Paulus valde placebit.“ 
During this whole effuſion of the Spirit, —of fo 
little account in the fight of God are natural hu- 
man excellencies and talents, —I ice no evidence 
that any perſons of extraordinary genius and en- 
dowments, St. Paul excepted, were employed in 
the divine work of propagat ing the Goſpel. St. 
Luke, indeed, appears by his writings to have been 
a Claſſical hots of a chaſtized and regular taſte ; 
and to approach more nearly to attic purity of 
diction than any of the New Teſtament writers. 
But to St. Paul the great neſs of his conceptions, 
and the fervour of his zeal, give a magnificent 
kind of negligence i in compoſition, — in the midſt 
of which there is alſo, it I miſtake not, a vaſt 
aſſemblage of the moſt ſublime excellencies of ora- 
tory, which demonſtrate how high he might have 
{tood 1n this line of eminence, had he been ambi- 
tious, or rather had he not been perſectly careleſs 
of ſuch kind of fame. But that men fo un- 
learned as the reſt of the Apoſtles were, none of 
whom appear by nature to have been above the 
ordinary ſtandard of mankind, though by no means 
below that ſtandard, — that ſuch men ſhould have 
been able of themſelves to ſpeak, to act, and to 
write as they did; and to produce ſuch an amazing 
revolution in the ideas and manners of mankind, 


would .require the moſt extravagant credulity to 
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130 HISTORY OF THE CHURCH. CHAP. xv. 


believe.— The power of God is demonſtrated from 
the imbecility of the inſtruments. 

The minds of men void of the love of God are 
always apt to ſuſpect, as connected with Fanaticiſm, 
the moſt precious myſteries of the Golpel, and the 
whole work of experimental religion. And the 
more vigorouſly theſe things are deſcribed, the 
ſtronger the ſuſpicion grows. May not this have 
been oue reaſon why St. Paul was directed to expoſe 
himſelf the moſt to this unjuſt cenſure, by dwelling 
more copiouſly than any of the reſt of the Apoſtles 
on views moſt directly evangelical ; — St. Paul, I 
fay, — becauſe he muſt be allowed by all who are 
not willing to betray their own want of diſcern- 
ment, to have been a man of eminent ſolidity of 
underſtanding? If Chriſtian experience be a fooliſh 
thing indeed, it is ſtrange that the wiſeſt of all the 
Chriſtians ſhould have been the moſt abundant in 
deſcribing it. 

Ot St. Peter we have by no means ſo large an 
account as of St. Paul. The laſt view we have ot 
him in Scripture preſents him to us at Antioch. 
This was probably about the year 350. After this 
he was employed in ſpreading the Goſpel, — prin- 
cipally among his own countrymen, but one cannot 
ſuppoſe excluſively of Gentiles, — in Pontus, Ga- 
latia, Cappadocia, Aſia, and Bithynia. His two 


_ Epiſtles were directed to the Hebrew converts of 


theſe countries. And if he was far leſs ſucceſsful 
than Paul among the Gentiles, he was much more 
ſo than that great man was among the Jews. He, 
who wrought effectually in the one among the 
former, was mighty in the other among the latter *. 
It thould ever be remembered, Wo alone did the 
work, and gave the increaſe. | 
Peter probably came to Rome about the year 63. 
Thence, a little before his martyrdom he wrote his 
| > | wo 
| * Gal. ii. 8. 


CENT. I. REMAINDER OF FIRST CENTURY. 131 


two epiſtles. Strange fifticns have been invented 
of his acts at Rome, of which I ſhall ſufficiently 
teſtify my diſbelief by filence, —the method which I 
intend conſtantly to uſe in things of this nature. 
It is evident, however, that he here met a2ain with 
that ſame Simon the ſorcerer, whom he had rebuked 
long ago in Samaria, and who was practiſing his 
ſorceries in a much higher ſtile in the metropolis, 
No doubt the Apoſtle oppoſed him ſucceſsfully; 
but we have no account of this matter, except a 
very vague and declamatory one by Euſebius. At 
length, when Paul was martyred under Nero, Peter 
ſuffered with him by crucifixion with his head 
downward, — a kind of death which he himfelf 
deſired, —moſt probably from an unfeigned humi— 
lity, that he might not die in the fame manner as his 
Lord had done. Nicephorus informs us, that he had 
ſpent two years at Rome. St. Peter, in his ſecond 
epiſtle, obſerves, that his Lord had ſhewi him, 
that his death was ſoon to take place. And this 
gires a degree of credibility to a ſtory of Ambroſe 
related in one of lus diſcourſes, the purport of 
which is, that the pagans being inflamed againſt 
him, the brethren begged him to retreat during 
the violence of the perſecution. Their intreaties, 
ardent as he was for martyrdom, moved him. He 
began to go out of the city by night. But coming 

to the gate *, he ſaw Chriſt entering into the city. 
Whereupon he laid, Lord, whither art thou going? 
Chriſt anſwered, I am coming hither to be cruci- 
fied again. Peter hence underſtood that Chrift 
was to be crucified again in his ſervant. This 
induced him voluntarily to return; and he ſatisfied 
the minds of the brethren with this account, and 
was ſoon after ſeized and crucified. VV hoever con- 
ſiders the very ſolemn manner in which our Lord 
foretold 


* Sermon cont. Aux. i. 11. 


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132 HISTORY OP THE CHURCH. CHAP. xv. 


foretold the violent death of this Apoſtle, in the 
cloſe of St. John's Goſpel ; and that, in his ſecond 

epiſtle, he himſelf declares that his Divine Maſter 
had ſhewn him, that he ſhould quickly put off his 
tabernacle, will find no difficulty in conceiving, 


that the viſion ® now related from Ambroſe might 


have taken place a little time before the writing of 
this epiſtle; and, that the writing of the epiſtle may 


have a little time preceded his ſeizure and violent 


death. I mention this as a probable conjecture only. 
The ftory itſelf is confonant to the miraculous 
powers then in the Church; and its evidence reſts 
on the character of Ambroſe himſelf, an Italian 
biſhop, whoſe integrity and underſtanding are 
equally reſpectable. 

Peter's wife had been called to martyrdom a little 
before himſelf. He ſaw her led to death, and re- 
joiced at the grace of God vouchſafed to her, and 
addreſſing her by name, exhorted and comtorted 
her with Remember the Lord f.“ 

There are two ſtriking atteſtations to the cha- 
racter of St. Peter, which may be fairly drawn from 
the ſacred writings. As it is allowed on all hands, 
that he authorized the publication of St. Mark's 
Goſpel, had he been diſpoſed to ſpare his own 
character, he would not have ſuffered the ſhametul 
denial of his Maſter to have been deſcribed, as it 
is in that Evangeliſt, with more aggravated circum- 
ſtances of guilt, and with fainter views of his repent- 
ance, than are to be found in the other Evangeliſts. 
] am indebted for the other remark to Biſhop 
Gregory, the firſt of that name. In his ſecond 
epiſtle St. Peter gixes the moſt honourable atteſta- 
tion to the Apoſtle Paul's epiſtles, though he muit. 


SOT, 


There is no neceſſity to conſider Chriſt's appearance as any 
thing more than a viiion, 


t . Strom. 7. 


CENT. I. REMAINDER OF FIRST CENTURY. 133 


know, that in one of them, —that to the Galatians, 
— his own conduct on a particular occaſion was 
cenſured. This is evidently above nature. The 
moſt unfeigned humility appears to have been an 
eminent part of the character of this Apoſtle, 
who, in his early days, was remarkable for the 
violence of his temper, His natural character 
was no uncommon one. Frank, open, active, 
courageous; ſanguine in his attachments and in his 
paſſions; no way deficient, but not eminent, in 
underſtanding, —a plain honeſt man; yet, by grace 
and ſupernatural wiſdom, rendered an inſtrument 
of the greateſt good in the converſion of num- 
bers, and only interior to St. Faul.—He ſeems to 
have lived long in a ſtate of matrimony; and by 
Clement's account, was induſtrious in the educa- 
tion of his children. 

Mark was fiſter's ſon to Barnabas, the ſon of 
Mary, a pious woman of Jerulalem. He was pro- 
bably brought up in Chriſtianity from early life; 
and his conduct, for ſome time, gives a credibility 
to an opinion, tolerably confirmed by experience, 
that early converts, or thoſe who have been reli- 
giouſly brought up, do not make that vigorous 
progreſs in divine things generally, which thoſe do, 
whoſe. converſion has commenced after a hte of 
much fin and vanity. Their views are apt to be 
taint, and their diſpoſitions in religion languid and 
indolent. We are told by Epiphanius, that Mark 
was one of thoſe who were offended at the words 
of Chriſt recorded in the 6th chapter of St. John; 
and that he then forſook him, but was afterwards re- 


covered to his Saviour by means of Peter. After our 


Lord's aſcenſion, he attended his uncle Barnabas with 
Paul; but ſoon left them and returned to Jeruſalem. 


Barnabas however hoping the beſt from one, whom 


he held ſo dear, propoted him to Paul as their 
13 companion 


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134 HISTORY OF THE CHURCH. CHAP, XV 


companion on ſome future occaſion. After the 
rupture, which this occaſioned, between the two 
Apoſtles, Barnabas took him as his companion to 
Cyprus. Undoubtedly his character improved. 
Some plants are flow of growth, but attain at 
length great vigour, and bear much fruit. Even 
Paul himſelf, who had been fo much offended with 
him, at length declared, © he 1s profitable to me 
for the mimiſtry”.* From the epiſtle to the Co- 
loſſians, it is evident that he was with the Apoſtle 
in his impriſonment at Rome. This was in the 

A. D. year 62. His Goſpel was written by the defire 

62. of the believers at Rome about two years after. 
[ know not when to fix the time of his coming 
to Egypt. But he 1s allowed to have founded the 
Church of Alexandria, and to have been buried 
there. He was ſucceeded by Anianus, of whom 
Euſebius gives the higheſt eulogium. It is evi- | 
dent, that the ſociety of thoſe three great men, > 
. Paul, and Peter, at different times was = 
very uſeful to him. Probably his natural indo- 
lence needed ſuch incentives. In Mark then we 
ſeem to have noticed one of the firſt promoters of 
Chriſtianity, of a caſt of mind different from 
any we have hitherto reviewed. —The variety of 
tempers and talents employed in the ſervice of 
God and ſanctified by the fame divine energy, 
affords a field of ſpeculation neither unpleaſing nor 
unprofitable. 

Of the labours of nine Apoſtles, James, An- 
drew, Philip, Bartholomew, Thomas, Matthew, | 
Jude, Simon, and Matthias, (carcely any thing 1s 
recorded. 5 
Of John the Apoſtle a few valuable fragments 

A. D. may be collected. He was preſent at the council 
50. of Jerulalem, which was held about the year 50: 
nor is it probable, that he let Judea till that 
time. 


* 2 Tim. iv 2. 


CENT. I. REMAINDER or FIRST CENTURY. 135 


time. Afia Minor was the preat theatre of his 
miniſtry, particularly Epheſus, the care of which 
Church remained with him after the deceafe of 
the reſt of the Apoſtles. The breaking out of the 
war in Judea would probably oblige the Apoſtle 
to bid a total farewell to his native country.— 
While he reſided at Ephefus, going once to bathe 
there, he perceived that Cerinthus was in the 
bath : He came -out again haftily : Let us flee, 
fays he, left the bath ſhould fall, while Cerinthus, 
an enemy of truth, is within it. The ſame ſtory is 
told of Ebion as well as of Cerinthus : they were 
both heretics, and of a fimilar character: and it 
is an eaſy miſtake for a reporter of the ſtory to 
confound names; but if the whole ſhould have 
had no foundation, it is not eaſy to account for 
the fiction. The teſtimony of Irenæus, who had 
it from perſons who received their information 
from Polycarp the diſciple of St. John, ſeems ſuf- 
ficiently authentic. Irenæus, a man of exquiſite 
judgment, evidently believed the ſtory himſelf; 
and ſurely the opinion of fuch a perſon, who lived 
near thoſe times, mult outweigh the fanciful criti- 
ciſms and objections of modern authors. The faſhion 
of the preſent age, humanely ſceptical, and cloth- 
ing profane indifference with the name of candour, 
is ever ready to ſeduce even good men into a dif- 
belief of facts of this nature, however well attefted. 


But let the circumſtances of St. John be well con- 


ſidered. He was a ſurviving Apoſtolical luminary. 
Heretical pravity was deeply fpreading its poiton. 
Sentiments, very derogatory to the perſon, work, 
and honour of - Jeſus Chriſt, were diffuled with 
great perverſeneſs of induſtry. What (hould have 
been the deportment of this truly benevolent 
Apoſtle? I doubt not but he was ever forward to 
relieve perſonal diſtreſſes: but to have joined the 

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136 HISTORY OF THE CHURCH. CHAP. xv. 


company of the principal ſupporters of hereſy, 
would have been to countenance 1t. He well 
knew the arts of ſeducers. They were ready al- 
ways to avail themſelves of the ſeeming counte- 
nance of Apoſtles or of apoſtolical men ; and thence 
to take an opportunity of ſtrengthening themſelves, 
and of diffuſing their poiſon. Such has been their 
conduct in all ages. Having no ground of their 
own to ſtand on, they have continually endeavoured 
to reſt on the authority of ſome great man ot allowed 
evangelical reſpectability. This artful manage- 
ment, clothed with the pretence of charity, points 
out to the real friends of the Lord Jeſus, what 
they ought to do, from motives of real benevo- 
lence to mankind,— namely, to bear patiently the 
odious charge of bigotry, and to take every op- 
portunity of teſtifying their abhorrence of hereti- 
cal views and hypocritical actions. Humanly 
ſpeaking, I ſee not how divine truth is to be ſup- 
ported in the world, hut by this procedure; and 
I ſcruple not to fay, that St. John's conduct ap- 
pears not only defenſible, but laudable, and worthy 
the imitation of Chriſtians. It is agreeable to 
what he himſelf declares in one of his thort epiſ- 
tles, addreſſed to a Chriſtian lady,—that if“ any 
come to her houſe, and bring not the true doc- 
trine of the Goſpel, ſhe ought not to receive him, 
nor bid him God ſpeed; becauſe to bid him God 
ſpeed, would make her partaker of his evil deeds.” 
His menacing language concerning Diotrephes, in 
the other epiſtle to Gaius, breathes, what ſome 
would call, the fame uncharitable ſpirit. And 
when I ſee St. Paul ſhaking his garment againſt 
the infidel Jews, and hear him ſaying, “ Your 
blood be on your own heads, I am clean;” and 
when I find him warning the Galatians thus, If 
an angel from heaven thould preach any ether 
doctrine, 


CENT. I. REMAINDER OF FIRST CENTURY. 137 
doctrine, let him be accurſed,“ and wiſhing that 


they which troubled them, were even cut off,” — 
I am inſtructed how to judge of the indignation of 
boly St. John againſt Cerinthus. 

Indeed the primitive Chriſtians were even more 
careful to avoid the ſociety of falſe Chriſtians 
than of open unbelievers. With the latter they 
had, at times, ſome free intercourſe; with the 
former they refuſed even to eat *.—We have al- 
ready ſeen, how our Saviour commends the impa- 
tience and diſcernment of the Epheſians, who could 
not bear falſe profeſſors.— They had tried thoſe who 
call themſelves Apoſtles, and are not; and had 
found them hars.” 

It is one of the deſigns of this hiſtory, to ſhew 
the actual conduct of real Chriſtians in life and 
converſation: and the relation before us, of John's 
behaviour to Cerinthus, illuſtrates this. But, —if 
me muſt ſo far humour the taſte of Socinians and 
ſceptics as to allow ourſelves to doubt the exiſtence 
of well- atteſted facts becauſe they contradict the 
faſhionable torrent, we ſhall injure the faithfulneſs 
of hiſtory, make preſent manners the ſtandard of cre- 
dibility, and ſcem to agree to a very abſurd modiſh 
poſition, that the divine charity of a ſound Chriſtian, 
is the {ime thing us the refined humanity of a philo- 
ſophical heretic.— I would aſk any perſon, to whom 
the infection of modern manners renders this reaſon- 
ing of difficult digeſtion, whether he ought more to 
approve of the conduct of one gentleman who ſhould 
mix in ealy familiarity with a company of mur- 
derers, or of another who ſhould fly from it with 
horror. If we believe ſpiritual murderers, who la- 
bour to ruin fouls by propagating Anti- chriſtian 
views, to be {till more pernicious than the former, 

we 
® 1 Cor, v. 10, 11. 


138 HISTORY OF THE CHURCH. CHAP. xv. 


we ſhall not be under any difficulty i in vindicating 
St. John. 

The unreaſonable doubts that have ariſen in 
our times concerning the fact we have been 
conſidering, appear to me to originate in a ſpirit 
of hereſy. There is another fact, reſpecting this 
ſame Apoſtle, which comes before us loaded wih 
ſimilar Gd objections : and theſe are to be aſ- 
cribed, I fear, to the prevalence of deiſm. Tur- 
tullian “ tells us, that, by order of Domitian, John 
was caſt into a caldron of boiling oil, and came 
out again without being hurt. This muſt have 
happened, moſt probably, during the latter part 
of the reign of that emperor; . Tertullian was 
certainly competent to relate ſuch a fact as this :— 
Yet it is now generally diſbelieved or doubted. Is it 
becauſe we fee no miracles in our own times? Let 
the reader tranſport himſelf into the firſt century; 
and he will ſee no more improbability, in the 
nature of the thing, that a miracle ſhould be 
wrought in favour of St. John, than in favour of 

Paul, as recorded in the laſt chapter of the Acts. 
The miracle ſoftened not the heart of Domitian, 
who would probably ſuppoſe the Apoſtle to have 
been fortified by magical incantations. He ba- 
niſhed him into the ſolitary Iſle of Patmos, where 
he was favoured with the viſions of the Apocalypſe. 
After Domitian's death he returned from Patmos, 
and governed the Aſiatic churches. There he re- 
mained till the time of Trajan. At the requeſt of 
the biſhops, he went to the neighbouring churches, 
partly to ordain paſtors, and partly to regulate the 

congregations. At one place in his tour obſerv- 
ing a youth of a remarkably intereſting coun- 
tenance, he warmly recommended him to the care 
of a particular paſtor. The young man was bap- 


tized; 
6 Praſcr ipt. |; 


CENT. I. REMAINDER OF FIRST CENTURY. 139 


tized; and, for a time, hved as a Chriſtian. Bur 
being gradually corrupted by company, he became 
idle and intemperate; and at length to diſhoneſt, 

as to become a caprain of a band of robbers. 
Some time after John had occation to inquire of the 
paſtor concerning the young man, who told him, 
that he was now dead to God; and that he inhabited 
a mountain over againſt his church“. John, in 
the vehemence of his charity, went to the place, 
and expoſed himtelf to be taken by the robbers. 
&« Bring me, ſays he, to your captain.” The young 
robber beheld him coming; and as foon as he knew 
the aged and venerable Apoſtle, he was ftruck with 


| ſhame and fled. —S:r. John followed him and cried, 


My fon, why flyeſt thou from thy father, unarmed 
and old? Fear not; as yet there remaineth hope of 
ſalvation. Believe me, Chrift hath ſent me. Hear- 
ing this, the young man ſtood ſtill, trembled, and 
wept bitterly. John prayed, exhorted, and brought 
him back to the fociety of Chriſtians; nor did 
he leave him, till he judged him fully reſtored by 


divine Grace. 


Even the truth of this laſt relation has been 
queſtioned by Balnage. But as I know no reaton 
for hefitation, I ſhall leave it with the ſerious reader, 
m_—- loves to behold the tokens of Grace from age 

o age diſpenſed to ſinners. 

We have yet another ſtory of St. John, ſhort, 
but pleafing, and which has had the good fortune 
to paſs uncontradicted. Being now very old, and 
unable to ſay much in Chriſtian atlembles, ** Chil- 
dren, love one another,” was his conftantly-re- 
peated ſermon. - Being aſked why he told them 
only one thing, he antwered, that “ nothing elfe 
was needed.” This account reſts on the fingle 
teſtimony of Jerom, fo tar as I have found. But 

* Clem. Alex. apud Euſeb. 


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140 HISTORY OF THE CHURCH. CHAP. XV. 


as it ſeems to fall in with the ſpirit of the age more 
than the others, its truth is allowed. We may 
hence obſerve, how little regard is paid to real 

evidence by many critics, who ſeem to make 
modern manners the teft of hiſtorical credibility. 
Whatever fact ſhews the ſpirit of zeal, the reality 
of miracles, or the work of the Divine Spirit on 
the heart, muſt be queſtioned: What indicates 
feeling or humanity, this alone muſt be allowed to 
ſtand its ground. In truth, I ſhould be ſorry to 
have ſo beautiful a ftory called in queſtion; but 
its evidences are by no means ſuperior to thoſe of 
the three former. 

John lived three or four years after his return 
to Aſia, having been preſerved to the age of a 
hundred years, for the benefit of the Church of 
N an ineſtimable pattern of charity and good- 
n 


Of the Apoſtle Barnabas nothing is known, 


except what is recorded in the Acts. There we 


have an honourable encomium of his character, 
and a particular deſcription of his joint labours 
with St. Paul. It is a great injury to him, to 
apprehend the epiltle, which goes by his name, to 
be his. 

The wok of Hermas, though truly pious and 
probably written by the perſon mentioned in the 
epiſtle to the Romans, is yet a compoſition of in- 
ferior merit; nor is it worth while to detain the 
reader concerning it. Indeed we have no eccleſi- 
aſtical work, exclutive of the Scriptures, except 
one, which does any peculiar honour to the firſt 
century. To believe, to ſuffer, to love, - not to 
write, was the primitive taſte. 

The work which I except is Clement's Epiſtle 
to the Corinthians. This is he, whom Paul calls 
his fellow-labourer, whole name is in the book 


of 


CENT. I. REMAINDER OF FIRST CENTURY, 141 


of life*.” He long ſurvived Paul and Peter, and 
was no doubt a bleſſing to the Roman Church, 
over which he preſided nine years. His epiſtle 
was read in many primitive churches, and was ad- 
mired exceedingly by the antients. It has a ſim- 
plicity and a plainneſs, not eaſily reliſhed by a 
ſyſtematic modern ; but there belongs to it, alſo, 
a wonderful depth of holineſs and wiſdom. A few 

otations relating to its hiſtory, its doctrine, and 
its ſpirit, will not improperly cloſe this account of 
the paſtors of the firſt century. 

Its hiſtory will bring again to our view the 
Church of Corinth, wich we have already feen 
diſtracted with ſoils and contentions, and more 
diſgracing its high calling with ſecular ambition 
than any other primitive Church. From the 
teſtimony of Clement it appears, that St. Paul's 

two epiſtles had been abundantly uſeful; and that 

by had reaſon to rejoice in the confidence which 
he repoſed in the fincerity of profeſſion, which 
prevailed in many of them, notwithſtanding theſe 
evils. The account which he gives of their good 
fituation, may juſtly be confidered as the proper 
fruit of apoſtolical admonitions.— What ſtran- 
„that came among you, did not take honour- 

able notice formerly of the firmneſs and fulneſs of 
your faith? Who of them did not admire the 
ſobriety and gentleneſs of your godly ſpirit in 
Chriſt? Who did not extol the liberal practice of 
your Chriſtian hoſpitality? How admirable was 
your found and mature knowledge of divine 
things? Ye were wont to do all things without 
reſpect to perſons; and ye walked in the ways of 
God in due ſubjection to your paſtors, and ſub- 


mitting yourlelves the younger to the elder. Ye 


charged young men to attend to the gravity and 


moderation 
» Philip. iv. 


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142 HISTORY OF THE CHURCH, CHAP. xv. 


moderation becoming the Chriſtian character ; 
young women to diſcharge their duties with a 


. blamelefs, holy, and chaſte conſcientiouſneſs; to 


love their huſbands with all ſuitable tenderneſs and 
fidelity; and to guide the houſe in all ſoberneſs 
and gravity. Then ye all ſhewed a humble ſpirit, 
void of boaſting and arrogance, more ready to 
obey than to command, more ready to give than 
to receive. Content wich the divine allotments, 


and attending diligently to his word, ye were en- 


larged in your bowels of love; and his ſufferings 
on the croſs were before your eyes. Hence a pro- 
found and happy peace was imparted to you all : 

an unwearied delire of doing good, and a plenti- 
ful effuſion of the Holy Ghoſt was with you. 


Full of holy counſel, in all readineſs of mind, with 


godly aflurance of faith, ye ſtretched forth your 
hands to the Lord Almighty, intreating him to be 
gracious to you, if in any thing ye unwillingly 
offended. Your care was, day and night, for all 
the brethren ; that the number of his elect might 
be ſaved in mercy and a good conſcience. Ye 
were indeed fincere and harmleſs, and forgiving 
one another. All diſſenſion and ſchiſm in the 
Church was abominable to you: ye mourned over 
the faults of your neighbours; ye {ympathized 
with their infirmities as your own: ye were un- 
wearied in all goodneſs, and ready to every good 
work. Adorned with a venerable and upright 
converſation, ye performed all things in his fear; 
and the law of God was written deep indeed on 
the tables of your hearts.” 

It is pleaſing to fee this numerous Church, of 
whom our Saviour had fo long ago declared that 
he had much people in this city,” toward the 
clote of the century, ſtill alive in the faith, hope, 


and charity of the Goſpel, free in a great degree 


trom 


CENT. 1. REMAINDER OF FIRST CENTURY. 143 


from the evils, which had coſt St. Paul ſo much 
care and grief, and preſerving the vigour of true 
Chriſtianity. But hiſtory muſt be faithful: and 
their decline is deſcribed in the fame epiſtle. 
Pride and a ſchiſmatical ſpirit, which have ſince 
tarniſhed ſo many churches, and which were evils 
particularly Corinthian, defaced this agreeable pic- 
ture. But let Clement ſpeak for himſelf: 

„Thus when all glory and enlargement were 
given to you, that Scripture was fulfilled, “ Je- 
ſhurun waxed fat and kicked.” Hence envy, ſtriſe, 
diſſenſion, perſecution, diſorder, war, and deſola- 
tion have ſeized your church. The child has 


| behaved himſelf proudly againſt the antient, and 


the baſe againſt the honourable, the mean againſt 
the eminent, and the fooliſh againſt the wiſe.” 
Hence righteouſneſs and peace are far from you; 
becauſe ye all leave the fear of God; and your 


| ſpiritual fight is become too dim to be guided by 


the faith of the Goſpel. Ye walk not 1n his or- 
dinances, nor walk worthy of the Lord Chriſt; 
but ye all walk too much according to your own 


evil luſts, nouriſhing and cheriſhing a malignant 


{pirit of envy, by which the firſt death came into 
the world.” | 

The ſchiſm pregnant with ſo many evils gave 
occaſion to this epiſtle. It ſeems the diſtracted 
Corinthians aſked counſel of the Church of Rome; 
and her venerable paſtor wrote this epiſtle in con- 
ſequence of their requeſt. He apologizes, indeed, 
for the delay of writing, which he imputes to the 
afflictions and diſtreſſes which befel the Chriſtians 
of Rome, moſt probably on account of Domitian's 


perſecution, the letter itſelf being written about 
the year 94. In theſe times the fin of ſchiſm was 


looked on with the greateſt horror. Clement 
calls the promoters of it © the haughty diſorderly 
leaders 


144 HISTORY OF THE CHURCH. CHAP. xv. 


leaders of the abominable ſchiſm.” —It is no trifling 
guilt, which men incur, by precipitately giving u 
themſelves to the will of thoſe, whoſe aim 1s ſtri 
and the advancement of a ſect or party, not the 
intereſt of godlineſs. He ſpeaks of perſons, who 
talk of peace with their lips, while their conduct 
ſhews, that they love to break the unity of the 
Church; like the hypocrite, who draws nigh to 
* the Lord with his. lips, while his heart is far 
from him.” View 
he attentive reader cannot but obſerve, how 
the ſame evil prevails in our days to the great in- 
jury of real piety ; and yet how little it is deplored; 
rather, how much encouraged and promoted by 
ſpecious repreſentations of liberty, of the right of 
private judgment, of a juſt contempt of implicit 
faith, and of pleas of conſcience. Doubtleſs, from 
theſe topics there are deducible arguments of great 
moment, and which deſerve the moſt ſerious atten- 
tion in practical concerns: but, at preſent, it is 
not my province to explain the middle path in 
this ſubject, nor to prove that modern evangelical 
Churches are far gone into the vicious extreme of 
ichiſm. 


Vera rerum VOCABUL A. amiſimus. 


However ſome perſons may triumph in effecting 
ſeparations from FAITHFUL paſtors, it is a ſhame- 
ful and an unchriſtian practice: and perhaps humble 
ſpirits may, from Clement himſelf, acquire ſuffi- 
cient inſtruction, how to diſcriminate the ſpirit of 
_ conſcientious zeal from that of ſchiſm, and to know 
when they ought not to ſeparate from the Church 
to which they belong. The Apoſtles, ſays he, 
with the greateſt care ordained the rulers of the 
Church, and delivered a rule of ſucceſſion in 
future, that after their deceaſe other approved men 

might 


QV UN 


A Q 


CENT. 1. REMAINDER OF FIRST CENTURY. 145 


might ſucceed. Thoſe then who, by them, or in 
ſucceſſion by other choice, were ordained rulers 
with the approbation and concurrence of the whole 
Church; and who in a blameleſs conduct have 
miniſtered to the flock of Chriſt in humility ; who | 
for a ſeries of years have been well reported of by 
all men, theſe we think it unrighteous to deprive 
of the miniſtry, Nor is it a fin of ſmall magni- 
tude, to eject from the ſacred office men whoſe 
miniſtry hath been thus blameleſs and holy. Happy 
thoſe preſbyters, who have finiſhed their courſe; and 


have departed in peace and in the fruitful diſcharge 
of their duties! They at leaſt, remote from envy and 


faction, are not ſubject to popular caprice, nor 
expoſed to the danger of out- living the affections 
of their flock, and their own unfrunfulneſs. We 


fee with grief, brethren, that ye have deprived of 


the miniſtry ſome of your godly paſtors, whoſe 
labours for your ſouls deferved a difterent treat- 
ment.” And he goes on to ſhew, that godly men 
in Scripture, * were indeed perſecuted, but by the 
wicked; were impriſoned, but by the unholy ; 
were ſtoned, but by the enemies of God; were 
murdered, but by the profane. Was Daniel caſt 
into the den of lions by men who feared God:? 
Were Shadrach, Meſhach, and Abednego caſt into 
the midſt of the burning fiery furnace by men, who 
worſhipped the Moſt High?“ 

What the fin of ſchiſm is, — in what manner the 


Corinthians were guilty of it, — and how far all 


this 1s applicable to the caſe of Churches at this 


day, will need but little comment. He afterwards 


reminds them of their former guilt in St. Paul's 


time. Do take up the writings of the bleſſed 


2 what did he ſay to you in the beginning 
the Goſpel? Truly, by Divine Inſpiration, he 
gave you directions concerning himſelf, and Cepbas, 

Vol. I. K and 


146 HISTORY OF THE CHURCH. CHAP. xv. 


and Apollos, becauſe even then ye were ſplitting into 
parties. But your party-ſpirit at that time had leſs 
evilin it, becauſe it was exerciſed towards Apoſtles of 
eminent holineſs, and towards one much approved 
of by them. But now confider who they are that 
have ſubverted you, and broken the bonds of 
brotherly love. Theſe are ſhameful things, bre- 
thren, very ſhameful! Oh tell it not on Chriſtian 
ground, that the antient and flouriſhing Church of 
Corinth have quarrelled with their paſtors, from a 
weak partiality for one or two perſons. This rumour 
hath not only reached us Chriſtians, but is ſpread 
among infidels ; fo that the name of God is blaſ- 
phemed through your folly; and your own ſpiritual 
health is endangered indeed.” After exhorting them 
with much pathos to heal the breaches, he, toward 
the cloſe, beſeeches then“ to ſend back our meſ- 
lengers ſhortly in peace with joy, that they may 
quickly bring us the news of your concord, which 
we ſo ardently long for; that we may ſpeedily 
rejoice on your account.” - What effect on the 
Corinthians this kind animadverſion produced we 
know not: The whole hiſtory of the ſchiſm cer- 

tainly deſerved to be noticed : It 1s related by the 
faichful pen of Clement; and the ſpirit of declen- 
ſion from ſimple Chriſtianity, and the way by 
which the Spirit of God is commonly provoked to 
depart from churches once flouriſhing in holineſs, 
are well deſcribed. Human nature appears to have 
teen always the ſame: And this example affords a 
{landing admonition to Chriſtian churches to be- 
ware of that nice, factious, and licentious ſpirit, 
which, under pretence of ſuperior diſcernment and 
regard for liberty of conſcience, has often broken 
the bonds of peace, and ſometimes ſubjected the 
beſt of paſtors to ſuffer, from a people profeſſing 
codlineſs, what might have been expected only 

tron perſons altogether impious and profane, 
9 


| CENT. I. REMAINDER or FIRST CENTURY. 147 
No apology, I truſt, can be neceſſary for laying 


before the reader, from the ſame excellent author, 
the following occaſional exhortation. * Set before 
your eyes the holy Apoſtles. — Through the enmity 
of the human heart Peter underwent a variety of at- 


flictions; and having ſuffered martyrdom, departed 


to 3 place of glory. Through the hatred of a 


wicked world Paul having been ſcourged, ſtoned, 


and ſeven times caſt into priſon, obtained at length 
the reward of his patience: Having preached the 


Goſpel in the eaſt and weſt, he obtained a good re- 
port through faith: Having preached righteouſneſs 
to the utmoſt bounds of the weſt, and having ſuffered 
martyrdom from princes, he left this world, and 
reached the ſhore of a bleſſed immortality : —He was 
an eminent pattern of thoſe, who ſuffer for righteouſ- 
neſs fake. By the godly convertation and labours 
of theſe men, a great multitude of the elect was ga- 


thered together; who, through ſimilar hatred of the 


world, were afflited with cruel torments and ob- 
tained a fimilar good report through faith among 
us. Through the operation of the tame evil prin- 
ciple, even women among us have ſuſtained the 
moſt cruel and unrighteous ſufferings, and finiſhed 


in patient faith their courſe, and received, notwith- 
ſtanding the weakneſs of their ſex, the prize ot 


Chriſtian heroes.” 7 

The nature of the epiſtle being practical, and 
thoſe to whom it was written not being corrupted 
in their ſentiments, much of doctrine by accurate 
expoſition and enforcement is not to be expected. 
Yet the fundamentals of godlineſs are very manifeſt: 
Salvation ox Lx by the blood of Chriſt, the neceſ- 
ſity of repentance in all men, — becauſe all men 
are guilty before God, — THESE GREAT TRUTHS 
he ſuppoſes, and builds on continually. Let us 


ſtedfaſtly behold the blood of Chriſt, and fee how 


'K-3 precious 


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143 HISTORY OF THE CHURCH, CHAP, XV, 


precious it is in the fight of God, which being ſhed, 
for our ſalvation, hath procured the Grace of 
Repentance {or all the world.” 

And the nature and neceſſity of lively faith, as 
a principle of all true goodneſs and happiness, and 
perfectly diſtinct from the dead hiſtorical aſſent, 
with which it is by many ſo unhappily confounded, 
is well illuſtrated in the caſe of Lot's wife. She 
had another ſpirit, another heart : hence, ſhe was 
made a monument of the Lord's indignation, a 
pillar of ſalt to this day; that all the earth in all 
generations may know, that the double-minded, 
who ſtagger at the promiſes of God and diſtruſt 
the power of grace in unbelief, ſhall obtain no- 
thing of the Lord, but the ſignal diſplay of his 
vengeance.' 

The divine dignity and _ of our Saviour, 
is well deſcribed in theſe words. © Our Lord Jeſus 
Chriſt, the Sceptre of the Majeſty of God, came 
not m the pomp of arrogance or pride, though 
who can underſtand the thunder of his power? — 
But he was meek and lowly.” — 

The doctrine of election runs remarkably through 
the epiſtle, in connection with holineſs, as the 
Scripture always ſtates it. A paſſage may properly 
be introduced here, to ſhew that it was a primitive 
doctrine, ard made ule of for the promotion of a 
holy life. Let us go to him in ſanctiſfication of 
heart, liſting up holy hands to him, influenced by 
the love of our gractous and compaſſionate Pather, 
who hath made us by his election his peculiar 
people. Since therefore we are the elect of God, 
holy and beloved, let us work the works of ho- 
lineſs.“ 

The diſtinguiſhing doctrine of Chriſtianity, with- 
out which indeed the Golpel is a mere name, and 


incapable of conſoling finners, is doubtleſs juſtifi- 
cation 


CENT. I. REMAINDER OF FIRST CENTURY, 149 


cation by the Grace of Chriſt through faith alone, 
See the following teſtimony to it in this author. It 
deſerves to be diſtinctly remembered, as an un- 
equivocal proof of the faith of the ptimitive Church. 

„All theie, — he is ſpeaking of the Old Teſta- 
ment fathers, —were magnified and honoured, not 
through themſelves, not through their own works, 

not through the righteous deeds which they per- 
formed, but through mis witt. And we allo by 
his will being called in Chriſt Jeſus, are jusT1F14.D 
not by ourſelves, nor, by our own wifdom, or un- 
derſtanding, or eodlineſs, or by the works which 
we have wrought in holineſs of heart, but by 
FAITH ; — by which the Almighty bath juſtified 
all, who are or have been juſtified from the be- 
ginning.“ 

His quick perception of the common objection, 
chat need then of good works? His ready anfwery 
to it, and his manner of ſtating the xXECEHSSIT N 
of good works, and of placing them on their 
proper baſis, ſhew how deeply he had ſtudied, and 
how exquiſitely he reliſned and felt St. Paul's doc- 
trines.— But what then? Shall we neglect good 
works ? Does it hence follow, that we ſhould leave 
the law of loving obedience ? God forbid ;—let us 
rather haſten with all earneſtneſs of mind to every 
good work; for the Lord himiclt rejuices in his 
works. Having ſuch a pattern, how ſtrenuouſſy 
thould we follow his will, and work the works of 
righteouſneſs with all our might.” 

The doctrine of the Spirit” s work on the heart, 

and of the experience of his conloiations in the 

foul, which, in our days, is ſo generally charged 
with enthufialm, appears from the tollowing pul- 
lage: 

** How bleſſed, how Amazing the gilts of God; 
beloved! Lite in immortality, — ſplendor in richt- 


K 3 coulnels, 


150 HISTORY OF THE CHURCH. CHAP. xv. 


eouſneſs, — truth in liberty, — faith in aſſurance, — 
"ſobriety in holineſs! — And thus far in this life we 
know experimentally. If the earneſts of the Spirit 
be ſo precious, what muſt be the things which 
God hereafter hath prepared for them that wait 
for him?“ 
I forbear to produce his views of the reſurrec- 
tion, and his beautiful manner of ſupporting the 
_ doctrine by the analogy of nature, after the manner 
of St. Paul. His miſtake in applying the ſtory of 
the Arabian Phœnix has been, I think, too ſeverely 
cenſured. None in truth ought to cenſure it as a 
blemith, except thoſe who can ſo much compli- 
ment their own ſagacity, as to fay, that they in like 
circumſtances would not have done the ſame. If 
the fact had been true, it doubtleſs would have 
afforded a happy illuſtration of the doctrine of a 
reſurrection. The ſtory was generally believed in 
his days. That Clement believed it, 1s no proof 
of weakneſs of judgment : and nobody contends, 
that his epiſtle, in the proper and ſtrict ſenſe, is 
written by inſpiration. 5 
What men are by nature, —how dark and miſe- 
rable; — What they become by converting grace in 
the renewal of the underſtanding, is thus expreſſed: 
Through him, that is, through Jeſus Chriſt, let 
us behold the glory of God ſhining in his face: 
Through him the eyes of our hearts were opened: 
Through him our underſtanding, dark and fooliſh 
as it was, riſes again into his marvellous light: 
Through him the Lord would have us to taſte of 
immortal knowledge.” 
This epiſtle ſeems to come as near to apoſtolical 
ſimplicity, as any thing we have on record : The 
illuſtration of its ſpirit would ſhew this abundantly. 
It is difficult to do this by fingle paſſages : A tem- 
per fo heavenly, meek, holy, charitable, patient, 
yet 


CENT. I. REMAINDER OF FIRST CENTURY, 15 7 


yet fervent, pious, and humble, runs through the 
whole. The following ſpecimen deſerves the 
reader's notice. — Chriſt 1s their's, who are poor 
in ſpirit, and lift not up themſelves above tie 
flock ; but are content to be low in the Church.” — 
Loet us obey our fpiritual paſtors, and honour 
our elders, and let the younger be diſciplined in 
the fear of God. Let our wives be directed to 
what is good; to follow chaſtity, modeſty, meek- 
neſs, ſincerity. Let them evidence their power of 
ſelf-government by their filence ; and let them thew 
love, not in the ſpirit of a ſect or party, but to 
all who fear God.” Again, Let not the ſtrong 
deſpiſe the weak : and let the weak reverence the 
ſtrong. Let the rich communicate to the poor; 
and let the poor be thankful to God, for thole 
through whom their wants are ſupplied. Let the 
wiſe exert his wiſdom, not merely in words, but in 
good works. Let the humble prove his humility, 
not by teſtifying of himſelf how humble he is; 
but by a conduct, that may occaſion others to give 
teſtimony to him: Let not the chaſte be proud 
of his chaſtity, knowing that from God he has 
received the gift of continency.” Have we not 
all one God, one Chriſt, one Spirit of Grace poured 
upon us, and one calling in Chriſt ? Why do we 
ſeparate and diſtract the members of Chriſt, and 
fight againſt our own body, and arrive at ſuch an 


height of madneſs, as to forget that we are members 


one of another.” | 
Is any among you ſtrong in faith, mighty in 
knowledge, gifted in utterance, judicious in doc- 
trines, and pure in conduct. The more he appears 
exalted above others, the more need has he to be 
poor in ſpirit ; and to take care, that he look not 
to his own things ; but that, he ſtudy to promote 
the common good of the Church.“ 
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152 HISTORY OF THE CHURCH. CHAP. xv. 


« Every one, whoſe heart has any good degree 
of the fear and love, which is the "a of our 
common hope, would rather that he himſelf be 
expoſed to cenſure than his neighbours; and would 
rather condemn himſelf, than break that beautiful 
bond of brotherly love, which is delrvered to us.” 

After preſſing the beautiful example of the cha- 
rity of Moles recorded in the book of Exodus *, 
he fays, * who of you has any generoſity of lenti⸗ 
ment, or bowels of compaſſion, or fulneſs of love? 
Let him ſay, if the ſtrife and ſchiſm be on my 
account: Iwill depart, wherever you pleaſe, and 
pertorm whatever the Church ſhall require. Only 
let Chriſt's flock live in peace with their ſettled 
paſtors. Surely the Lord will (mile on fuch a 
character.“ | 
III. The reader will not expect that I ſhould 
ſolicitouſly regiſter the names, and record the opi- 

nions and acts of thoſe, who are commonly called 
hererics.—I have only to view them in one ſingle 
light, namely, as they deviated from the sp1R1T 
of the Goſpel. Let us keep in view what that 
really is. The fimple faith of Chriſt as the only 
Saviour of Joſt ſinners, and the effectual influences 
of the Holy Ghoſt in recovering fouls altogether 
depraved by fin, — theſe are the leading ideas. 
When the effuſion of the Holy Ghoſt firſt took 
place, theſe things were taught with power; and 
no ſentiments, which militated againſt them, could 
be ſupported for a moment. As, through the 
prevalence of human corruption and the crafts of 

Satan, the love of the truth was leſſened, hereſies 

and various abuſes of the Goſpel appeared: and in 

eſtimating them, we may form ſome idea of the 
declenſion of true religion toward the end of the 
century, which doubtleſs was not confined to the 


Jewiſh 


af Ar. xxxii. 


CENT. I. REMAIND ER OF FIRST CENTURY. 153 


Jewiſh Church, but appears, in a meaſure, to have 
affected the Gentiles alſo. 


The epiſtolary part of the New Teſtament affords 
but too ample proof of corruptions. The Apoſtle 


Paul guards the Romans againſt falſe teachers, 


one mark of v hoſe character was, that by good 
words and fair ſpeeches they deceive the hearts of 
the ſimple *.“ Corinth was full of evils of this 


kind. There falſe apoſtles transformed themſelves 


into the appearance of real ones. The Jewiſh 
corruption of ſelf- righteouſneſs, which threatened 
the deſtruction of the Galatian church, has been 
diſtinctly conſidered. Many Chriſtians, ſo called, 


walked as enemies of the croſs of Chriſt, whoſe 


end was deſtruction, whole god was their belly, 
whoſe glory was in their ſhame, who minded 
earthly things Tf.“ So Paul tells the Philippians, 
and with tears of charity.—The epiſtle to the Co- 
loſſians proves, that pretty ſtrong ſymptoms of that 
amazing mals of auſt-rities and ſuperſtitions o7 
which, in after-ages, the purity of the faith was fo 
much clouded, and of that felt- righteouſneſs which 
ſuperſeded men's regard to the ricdiation of Jeſus 
and the glory ot Divine Grace, had begun to diſ- 
cover themielves, cven in the Apoſtle's days. 

The prophecy of Antichriſt, in the firſt epiſtle of 
Timothy, chapter the fourth, expreſsly intimates, 
that its ſpirit had already commenced by the ex- 
ceſſive valuation of cclibacy and abſtinence, Add 
to this, the corrupt mixtures of vain philoſophy 
had alſo ſeduced ſome from the faith. Under the 
gradual increaſe of theſe complicated evils, a meaner 
religious taſte was formed, in ſeveral churches at 
leaſt, which could even bear to admire ſuch njod:- 
cious writers as Hermas and the Pleudo-Barnabas 1. 
— Peter, and Jude 8, have graphically deſcribed 

certain 
® Rom. xvi. f Philip. ii. f 2 Pet. F Jude's Epiſtle. 


154 HISTORY OF THE CHURCH. CHAP. XV, 


certain horrible enormities of nominal Chriſtians, 
little, if at all, inferior to the moſt ſcandalous erup- 
tions of the fame kind in theſe latter ages. The 
ſpirit of ſchiſm we have ſeen again breaking out 
in the Church of Corinth. — But let us obſerve 
more diſtinctly the HERETICAL opinions of the firſt 
Century. 

Ecclefiaſtical hiſtorians, who have paſſed by the 
moſt glorious ſcenes of real Chriſtianity, have yet 
with minute accuracy given us the liſts of heretics, 
ſubtilized by refined ſubdiviſions without end. It 
ſeems more uſeful to notice them, as they ſtand 
contra - diſtinguiſned to that FaiTH which was once 
delivered to the ſaints. Tertullian reduces the 
heretics of the apoſtolic times to two clafles, the 
Docetz and the Ebionites. Theodoret alſo gives 
the ſame account of them. 

Of the inftruments of Satan 1n theſe things, Si- 
mon, who had been rebuked by Peter in Samaria, 
was the moſt remarkable ; he was the father of the 
Gnoſtics or Docetz, and of a number of heretical 
opinions and practices of the firſt century. How-_ 
ever obſcure the hiſtory of Simon himſelf may he, 
the leading opinions of the Docetz are obvious 
enough. They held, that the Son of God had no 
proper humanity, and that he died only 1n appear- 
ance on the croſs. — Cerinthus allowed him a real 
human nature: he confidered IESsus as a man 
born of Joſeph and Mary; but ſuppoſed, that 
Cnxisr, —whom yet all the heretics looked on as 

Properly inferior to the ſupreme God,—deſcended 
from heaven, and united himſelf to the man Jeſus. 

The Ebionites were not much different from 
the Cerinthians: They removed the appearance of 
myſtery from the ſubject : In general they looked 
on Jeſus Chriſt as a mere man born of Mary and 
her huſband, though a man of a moſt excellent 

character, 


CENT. I. REMAIN DER OP FIRST CENTURY. 155 


character. — Whoever thinks it needful to examine 
theſe things more nicely, may conſult Irenzus and 
Euſebius: The account of Ebion in the latter is 
ſhort, but ſufficiently clear. 

It is not to be wondered at, that with ſuch low 
ideas of the Redcemer's perſon, the Ebionites de- 


nied the virtue of his atoning blood; and laboured 


to eſtabliſh juſtification by the works of the law. 
Their rejection of the divine authority of St. Paul's 


epiſtles, and their accuſation of him as an Antino- 


mian, naturally ariſe from their ſyſtem. Tertullian 
tells us, that this was a Jewiſh ſe& : and their ob- 
ſervance of Jewiſh rites makes his account the more 
credible. 

Theſe two heretical ſchemes, the one oppoſing 
the humanity of Chriſt, the other annihilating the 
divinity, were the inventions of men lcaning to 
their own underſtandings, and unwilling to admit 
the great myſtery of godlineſs, — © God manifeſt 
in the fleſh.” The primitive Chriſtians held, that 


the Redeemer was both God and man, equally 


poſſeſſed of the real properties of both natures ; 
and no man, willing to take his creed from the 
New Teſtament, ever thought otherwiſe; the proofs 
of both natures in one perſon, Chriſt Jeſus, being 
abundantly diffuſed through the ſacred books. One 
ſingle verſe in the ninth chapter to the Romans &, 
expreſſing both, is ſufficient to contound all the 
critical powers of heretics: and therefore, on the 
ſlighteſt grounds, they have been compelled to have 
recourſe to their uſual method of ſuſpefing the 
ſoundneſs of the f:cred Text. The only real difh- 
culty in this ſubject is, for man to be brought to 
believe, on divine authority, that doctrine, the 
grounds of which he cannot comprehend. Though 


we have Juſt as good reaſon to doubt the union of 


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156 HISTORY OF THE CHURCH. CHAP. xv. 


| foul and body in man, from our equal ignorance 
of the bond of that union, yet proud men, un- 
acquainted with the internal mifery and depravity 
of nature, which renders a complete character, 
like that of Chrift, ſo divinely ſuitable to our 
wants, and fo exactly proper to mediate between 
God and man, ſoon diſcovered a diſpoſition to 
oppoſe the doctrine of the Incarnation of Jeſus; and, 

as there were two ways of doing this, — by raking 
away either one or the other of the two natures, 
—we ſee at once the origin of the two ſects be- 
fore us. The doctrine of the atonement was 
oppoſed by both ;—by the Docetæ in their denial 
of the rea} human nature of Jelus; and by the 
Ebionites in their denial of the Divine Nature which 
ftamps an infinite value on his ſufferings. 
Such were the perverſions of the doctrines of 

the incarnation and atonement of the Son of God. 

Nor did the doctrine of juſtification by faith only, 
which St. Paul had fo ſtrenuouſly ſupported, eſcape 
a fimilar treatment. In all ages this doctrine has 
been either fiercely oppoſed, or baſely abuſed. The 
epiſtle to the Galatians deſcribes the former treat- 
ment: The epiſtle of Jude the latter. The me- 
moirs of theſe heretics, ſhort and imperfect as they 
are, inform us of ſome, who profefled an extraor- 
dinary degree of ſanctity, and affected to be ab- 
ſtracted altogether from the fleſh, and to live in 
exceſſive abffemiouſneſs. We find alſo that there 
were others, who, as if to ſupport their Chriſtian 
liberty, lived in fin with greedineſs, and indulged 
themſelves in all the gratifications of ſenſuality. 

Nothing ſhort of a ſpiritual illumination and di- 
rection can indeed ſecure the improvement of the 
grace of the Goſpel to the real intereſts of holi- 
nels. At this as there are e perſons, who = 
that 


CENT, I. REMAINDER OF FIRST CENTURY, 157 


that the renunciation of all our own works in point 
of dependence muſt be the deſtruction of practi- 
cal religion; and they are thence led to ſeek ſalva- 
tion „by the works of the law:” while others, 
admitting in words the grace of Jeſus Chrift, en- 
courage themſelve in actual fin, A truly humbled 
frame, and a clear infight into the beauty of hoh- 
neſs, through the effectual influence of the divine 
Spirit, wall "teach men to live a ſanctified life by 
the faith of Jeſus. The Gentile converts by the 
Gnoſtic hereſy, and the Jewiſh by that of Ebion, 
were confiderably corrupted toward the cloſe of 
the century. The latter indeed of theſe hereſies 
had been gradually making progrels for tome time. 
We have ſeen, that the object of the firſt council 
of Jeruſalem was to guard men againſt the impo- 
fition of Moſaic obſervances, and to teach them to 
rely on the grace of Chriſt alone for ſalvation. 
But ſelf. righteouſneſs is a weed of too quick a 
growth to be eafily eradicated. The Phariſaic 
Chriſtans, we may apprehend, were not immedi- 
ately advanced to the full fize of hereſy. But 
when they proceeded to reject St. Paul's writings, 


we may fairly conclude, that they fully rejected the 


article of juſtification.— A ſeparation was made; & 
and the Ebionites, as a diſtinct body of men, de- 
ſerved the name of heretics. 
St. Paul indeed, who, with an eagle's eye, had 
explored the growing evil, was now no more 1n 
the world. But the Hzap of the Church pro 
longed the life of his favourite John to the extreme 
age of a hundred: and his authority checked the 
progreſs of heretical pravity. He reſided much at 
Epheſus, where Paul had declared, that grievous 
wolves would make their appearance. Jerom lays, 
that he wrote his Goſpel, at the deſire of the —_— 


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153 H1sTORY OF THE CHURCH. CHAP. XV, 


of Afia, againſt Cerinthus and Ebion. Indeed 
ſuch expreſſions as theſe, the paſſover, a feaſt of 
the Jews,” —and © that ſabbath day was an high 
day,” ſeem to indicate, that the Jewiſh polity 
was now no more, it not being natural to give 
ſuch explications of cuſtoms, except to thoſe, who 
had no opportunity of ocular inſpection. I cannot 
but think, that Dr. Lardner, who is no friend to 
the vital doctrines of Chriſtianity, has betrayed, 
in his attempts to ſhew that St. John in his Goſpel 
did not intend to oppoſe any particular herefies, 
his own predilection for Socinianiſm®, In truth, 

there are various internal proofs which corroborate 
the teſtimony of Jerom. The very beginning of 
his Goſpel is an authoritative declaration of the 
proper Deity of Jeſus Chriſt : The attentive rea- 
der cannot but recolle& various diſcourſes to the 
ſame purport : The confeſſion of Thomas, after 
his reſurrection, ſtands fingle in St. John's Goſpel: 

The particular pains, which he takes, to aſſure us 
of the real death of his maſter, and of the iſſuing 
of real blood and water from his wounded fide, 
are dehvered with an air of one, zealous to obviate 
the error of the Docetz : Nor can I underſtand his 
laying fo great a ſtreſs on Jeſus Chriſt's coming in 
the fleſh + in any other manner. 

While this Apoſtle lived, the heretics were much 
diſcountenanced. And it is certain that Gnoftics 
and Ebionites were always looked on as perfectly 
diiſtinct from the Chriſtian church. There needs no 
more evidence to prove this, than their arrange- 
ment by Irenzus and Euſebius under heretical 
parties. Doubtleſs they called themſelves Chriſ- 
tians; and ſo did all heretics, for obvious reaſons : 

and, 


* See his ſupplement to the credibility in the hiſtory of St. 
+ 1 John iv. 


CENT. I. REMAIN DER OF FIRST CENTURY, 1 59 


and, for reaſons equally obvious, all, who are tender 

of the fundamentals of Chriſt's religion, ſhould not 
own their right to the appellation. Before we diſ- 
miſs them I would remark, 

1. That it does not appear by any evidence 
which I can find, that theſe men were perſecuted 
for their religion. Retaining the Chriſtian name; 
and yet glorifying man's righteouſneſs, wiſdom, and 
ſtrength, © they ſpake of the world, and the world 
heard them.” The Apoſtle John in ſaying this, 
had his eye, I believe, on the Docetz particularly. 
In our own times perſons of a ſimilar ſtamp would 
willingly ingratiate themſelves with real Chriſtians ; 
and yet at the fame time avoid the croſs of Chriſt, 
and whatever would expoſe them to the enmity or 
the world. Woe have the teſtimony of Juſtin 
Martyr, that Simon was honoured 1n the Pagan 


world, even to idolatry &. — What ſtreſs is laid on 


this circumſtance in the New Teſtament, as an 
evidence of the characters of men in * con- 
cerns, is well known. 

2. If it be made an objection againſt evange- 
lical principles, that numbers, who profeſs them, 
have run into a variety of abuſes, perverſions, and 
contentions, we have ſeen enough, even in the 
firſt century, of the fame kind of evils to convince 
us, that ſuch objections militate not againſt divine 
truth, but might have been made with equal force 
againſt the apoſtolical age. 

A ſingular change in one reſpect has taken 
place i in the Chriſtian world. The two heretical 
parties above deſcribed, were not much unlike the 
Arians and Socinians at this day. The former 


have, radically, the ſame ideas as the Docetz, 


though it would be unjuſt to accuſe them of the 
Antinomian abominations which defiled the fol- 


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160 HISTORY OF THE CHURCH. CHAP. xv. 


lowers of Simon : The latter are the very counter- 
part of the Ebionites. The Trinitarians were then 
the body of the Church; and ſo much ſuperior 
was their influence and numbers, that the other 
two were treated as heretics. At preſent the two 
parties, who agree in leſſening the dignity of Chriſt, 
though in an unequal manner, are carrying on a 
vigorous controverſy againſt one another, while the 
Trinitarians are deſpiſed by both as unworthy the 
notice of men of reaſon and letters. Serious and 
humble minds will, however, inſiſt on the neceſ- 
fity of our underſtanding that certain fundamental 
principles are neceffary to conſtitute the real Gol- 
pel. The Divinity of Chriſt, — his atonement, 
—juſtification by faith, —regeneration—theſe they 
will have obſerved to be the principles of the pri- 
mitive Church: and, within this incloſure, the whole 
of that picty which produced ſuch glorious effects 
has been confined: and it is worthy the attention 
of learned men to conſider whether the fame re- 
mark may not be made in all ages. 

IV. Thus have we ſeen a more aſtoniſhing re- 
volution in the human mind and in human man- 
ners, than ever took place in any age, effected 
without any human power, legal or illegal, and 
even againſt the united oppoſition of all the powers 
then in the world: and this too not in countries 
rude or uncivilized, but in the moſt humanized, 
the moſt learned, and the moſt poliſhed part oi 
the globe, —within the Roman empire,—no part 
of which was exempted from a ſenſible ſhare in its 

_effe&s.—This empire, within the firſt century at 
leaſt, ſeems to have been the proper limit of Chrit- 
tian conqueſts *, . 


If 


® Indeed that France had any ſhare in the 2 the 
Goſpel within this century, can only be inferred from the 
| knowledge 


CENT. 1. REMAIN DER OF FIRST CENTURY. 161 


If an infidel or ſceptic can produce any thing 
like this effected by Mahometaniſm or by any 
other religion of human invention, he may then 
with ſome plauſibility compare thoſe religions with 
Chriſtianity : But, as the Goſpel ſtands unrivalled 
in its manner of ſubduing the minds of men,—the 
argument for its divinity from its propagation in 
the world, will remain invincible. 

And, ſurely, every diſpaſſionate obſerver mult 
confeſs, that the change was from BAD to 600D. 
No man will venture to ſay, that the religious and 
moral principles of Jews and Gentiles, before their 
converſion to Chriſtianity, were good. The idola- 
tries, abominations, and ferocity of the Gentile 
world will be allowed to have been not leſs than 
they are deſcribed in the firſt chapter to the Ro- 
mans: and the writings of Horace and Juvenal 
will prove, that the picture is not exaggerated. 
The extreme wickedneſs of the Jews is graphi- 
cally delineated by their own hiſtorian, and is nei- 
ther denied nor doubted by any one. What but 
the influence of God, and an EFFvus1oN of his 
Holy Spirit, —the firſt of the kind fince the com- 
ing of Chriſt, and the meaſure and ſtandard for 
regulating our views of all ſucceeding ones,—can 
account for ſuch a change? From the Acts of the 
Apoſtles and their Epiſtles, I have drawn the 
greateſt part of the narrative; but the little that 
has been added from other ſources is not heteroge- 
neous, Here are thoulands of men turned from 


the 


knowledge we have, that it was introduced into Spain. Whe- 
ther our own copntry was evangelized at all in this century, is 
very doubtful. Nor can we be certain that any miniſters as yet 
had paſſed into Africa. The aſſertion, therefore, that the Goſpel 
had ſpread through the Roman empire, muſt be underſtood with 
a few exceptions, though I think ſcarce any more than thoſe, 
which have been mentioned. 
Vol. I. I 


162 HISTORY OF THE CHURCH. HAP. xv. 


the practice of every wickedneſs to the practice of 
every virtue: many, very ſuddenly, or at leaſt in a 
ſhort ſpace of time, reformed in underſtanding, in 
inclination, in affection ; knowing, loving, and con- 
fiding in God; from a ſtate of mere ſelfiſhneſs 
converted into the pureſt philanthropiſts; living 
only to pleaſe God and to exerciſe Kindneſs toward 
one another; and all of them, recovering really, what 
philoſophy only pretended to,—the dominion of 
reaſon over paſſion; unteignedly ſubject to their 
Maker; rejoicing in his favour amidſt the ſevereſt 
ſufferings; and ſerenely waiting for their diſmiſ- 
fion into a land of bliſsful immortality.— That all 
this muſt be of God is demonſtrative :—but the 
important inference, which teaches the divine au- 
thority of Chriſt, and the wickedneſs and danger 
of deſpiſing, or even neglecting him, is not always 
attended to by thoſe who are moſt concerned in it. 
But the Chriſtian Church was not yet in poſ- 
ſeſſion of any external digaity or political impor- 
| tance. No one wNartioxn as yet was Chriſtian, 
though thouſands of individuals were fo;—but 
thoſe chiefly of the middling and lower ranks. 
The modern improvements of civil ſociety have 
taught men, however, that thele are the ſtrength 
of a nation; and that whatever is praiſe-worthy is 
far more commonly diffuſed among them, than 
among the noble and great. In the preſent age 
then it ſhould be no diſparagement to the charac- 
ter of the firſt Chriſtians, that the Church was 
chiefly compoſed of perſons too low in life, to be 
of any weight in tlie deſpotic ſyſtems of govern- 
ment which then prevailed. We have ſeen one 
perſon * of uncommon genius and endowments, 
and two —— to the Imperial Emi! but 


c 


© Paul. | + Clemens and Domi itilla. 


CENT. I. REMAINDER OF FIRST CENTURY. 163 


ſcarce any more, either of rank or learning, con- 
nected with Chriſtianity. We ought not then to be 
ſurprized, that Chriſtians are fo little noticed by 
Tacitus and Joſephus : Theſe hiſtorians are only 
intent on ſublunary and general politics: they give 
no attention even to the eternal welfare of indivi- 
duals.—Nor is this itſelf a ſlight exemplification of 
the genius of that religion, which is deſtined to form 
men for the next life, and not for this. 

In doctrines the primitive Chriſtians agreed: 
They all worſhipped the one living and true God, 
who made himſelf known to them in three per- 
fons, Father, Son, and Holy Ghoſt : Each of theſe 
they were taught to worſhip by the very office of 
baptiſm performed in the name of the Father, the 
Son, and the Holy Ghoſt :—And the whole eco- 
nomy of grace fo conſtantly reminded them of 
their obligations to the Father who choſe them to 
falvation, to the Saviour who died for them, and 
to the Comforter who ſupported and ſanctified 
them, and was fo clofely connected with their ex- 
perience and practice, that they were perpetually 
incited to worſhip the Divine Three in One. They 
all concurred in feeling conviction of fin, of help- 
leſſneſs, of a ſtate of perdition : in relying on the 
atoning blood, perfect righteouſneſs, and preva- 
lent interceſſion of Jelus, as their only hope of 
heaven. Regeneration by the Holy Ghoſt was 
their common privilege, and without his conſtant 
influence they owned themſelves obnoxious only to 
ſin and vanity. Their community of goods, and 
their love-feaſts *, though diſcontinued at length, 
T probably becauſe found 1mpratticable,—demon- 
ſtrated their ſuperlative charity and heavenly-mind- 
edneſs. — Yet a gloomy cloud hung over the con- 
cluſion of the firſt century. 


The 
See Jude's epiſtle. 
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164 HISTORY OF THE CHURCH. CHAP. XV. 


The firſt impreſſions made by the effuſion of the 

Spirit are generally the ſtrongeſt and the moſt de- 
cively dif inct * the ſpirit of the world. But 
human depravity, over- born for a time, riſes afreſh, 
particularly in the next generation. Hence the 
diſorders of ſchiſm and hereſy. Their tendency 
is to deſtroy the pure work of God. The firſt 
Chriſtians, with the pureſt charity to the PERsONSG 
of heretics, gave their ERRORS no quarter; but 
diſcountenanced them by every reaſonable method. 

The heretics, on the contrary, endeavoured to 
_ unite themſelves with Chriftians. If the ſame me- 
thods be at this day continued ;—if the heretic 
endeavour to promote his falſe religion by pre- 
tended charity, and the Chriſtian ſtand aloof from 
him, without dreading the charge of bigotry, each 
act in character, as their predeceſſors did. The 
heretics by weakening men's attachment to Chriſt, 
and the 1 hiſmatics by promoting a worldly and 
uncharitable ſpirit, each did conſiderable miſchief; 
but it was the leſs, becauſe Chriſtians carefully kept 
themſelves diſtinct from the heretical, and thus 
ſet limits to the infection. 

It has been of unſpeakable detent to the 
Chriſtian religion, to conceive that all who profeſs 
It, are believers of it, properly ſpeaking. Whereas 
very many are Chriſtians in NAME only, never at- 
tending to the NATURE of the Goſpel at all. Not 
a few glory in ſentiments ſubverſive of its genius 
and fpirit. And there are ſtill more who go not fo 
far in oppoſition to godlineſs; yet, by making light 
of the whole work of grace on the heart, they are 
as plainly void of Chriſtianity. We have ſeen the 
firſt Chriſtians individually converted: and, as 
human nature needs the fame change ſtill, the 

articular inſtances of converſion deſcribed in the 
Acts are models for us at this day. National 


converſions 


CENT. I. REMAINDER OF FIRST CENTURY. 165 


converſions were then unknown; nor has the term 
any proper meaning. But when whole countries 
are {ſuppoſed to become Chriſtians merely becauſe 
they are ſo termed; when converſion of heart is 
kept out of fight; and when no ſpiritual fruits are 
expected to appear in practice; when ſuch ideas 
grow faſhionable, oppoſite characters are blended ; 


the form of the Goſpel ſtands, and its power is 


denied. —But let us not anticipate ;—Theſe ſcenes 
appeared not 1n the firſt century, 


3 CENTURY 


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CENTURY uU. 


— — — 


E 


THE HISTORY OF CHRISTIANS DURING THE 
REIGN OF TRAJAN. 


HE maſter of the Roman world in the be- 
ginning of this Century was the renowned 
Tran. His predeceſſor Nerva had reſtored the 
Chriſtian exiles, and granted a full toleration to 
the Church. Hence the Jaſt of the Apoſtles had 
recovered his ſtation at Epheſus, and flept in the 
Lord, before the ſhort interval of tranquillity was 
cloſed by the perſecuting ſpirit of Trajan. What- 
ever explication may be given or conjectured of the 
cauſe of his diſlike of Chriſtians, he had a con- 
firmed prejudice againſt them, and meditated the 
extinction of the name: nor does it appear that he 
ever changed his ſentiments, or retracted his edicts 
againſt them. 

There is an account of his perſecution in his 
correſpondence with Pliny the governor of Bithy nia, 
a man well known 1n claſſical hiſtory. The two 
epiſtles between the maſter and the ſervant deſerve 
to be tranſcribed at length“: they ſeem to have 
been written in 106 or 107. 

: C. Pliny 
* Pliny's Epiſtles, x. 97, 98. 


8 
106 


CENT. 11. DURING THE REIGN OF TRA JAN. 167 


C. Pliny to Trajan Emperor health, 


ce Tt is my uſual cuſtom, Sir, to refer all things, 
of which I harbour any doubts, to you. For who 
can better direct my judgment in ns heſitat ion, 
or 2 my underſtanding in its ignorance? J 
never had the fortune to be preſent at any exami- 
nation of Chriſtians, before I came into this pro- 
vince. I am therefore at a loſs, to determine what 
is the uſual object either of enquiry or of puniſh- 
ment, and to what length either of them 1s to be 
carried. It has alſo been with me a queſtion very 
problematical, - whether any diſtinction ſhould be 
made between the young and the old, the tender 
and the robuſt ;— whether any room ſhould be 
given for repentance, or the guilt of Chriſtianity 
once incurred is not to be expiated by the molt 
unequivocal retractation Whether the name itſelt, 
abſtracted from any flagitiouſneſs of conduct, or 
the crimes connected with the name, be the 8 
of puniſhment. In the mean time this has bee 
my method, with reſpec to thoſe, who were 
brought before me as Chriſtians. I aſked them 
whether they were Chriſtians: if they pleaded 
guilty, I interrogated them twice afreſh, with a 
' menace cf capital puniſhment. In caſe of ob- 
ſtinate perſeverance, I ordered them to be ex- 
ecuted. For of this I had no doubt, whatever 
was the nature of their religion, that a ſullen and 
obſtinate inflexibility called for the vengeance ot 
the Magiſtrate. - Some there were infected with 
the ſame madneſs, whom, on account of their 
privilege of citizenſhip, I reſerved to be ſent to 
Rome, to be referred to your tribunal, In the 
courſe of this buſineſs, informations pouring in, 
as is uſual when they are encouraged, more cales 
occurred. An anonymous libel was exhibited, 
L 4 with 


168 HISTORY OF THE CHURCH CHAP, 1. 


with a catalogue of names of perſons, who yet 
declared, that they were not Chriftians then, or 
ever had been; and they repeated after me an in- 
vocation of the gods and of your image, which, 
for this purpole, I had ordered to be brought with 
the images of the deities: They performed ſacred 
rites with wine and frankincenſe, and execrated 
Chriſt, —none of which things I am told a real 
Chriſtian can ever be compelled to do. On this 
account I diſmiſſed them. Others, named by an 
informer, firſt affirmed, and then denied the charge 
of Chriſtianity; declaring that they had been 
Chriſtians, but had deſiſted ſome three years ago, 
others ſtill longer, ſome even twenty years ago. 
All of them worſhipped your image, and the ſta- 
tues of the gods, and alſo execrated Chriſt. And 
this was the account which they gave of the 
nature of the religion they once had profeſſed, 
whether it deſerves the name of crime or error, — 
namely—that they were accuſtomed on a ſtated 
day to meet before day-light, and to repeat among 
themſelves an hymn to Chriſt as to a god, and to 
bind themſelves by an oath with an obligation of 
not committing any wickedneſs;—but on the con- 
trary of abſtaining from thefts, robberies, and 
adulteries; —alſo of not violating their promiſe, or 
denying a pledge, after which it was their cuſtom 
to ſeparate, and to meet again at a promiſcuous 
harmleſs meal, from which laſt they yet deſiſted, 
after the publication of my edict, in which, agree- 
ably to your orders, I forbad any ſocieties of that ſort. 
On which account I judged it the more neceſſary, 
to enquire, BY TORTURE, from two females, who 
were ſaid to be deaconneſſes, what is the real 
truth. But nothing could I collect, except a de- 
praved and exceſſive ſuperſtition. Deferring there- 
fore any farther inveſtigation, I determined to con- 
ſult 


CENT. 11. DURING THE REICN OF TRA AN. 169 


ſult you. For the number of culprits is ſo great, 
as to call for ſerious conſultation. Many perſons 
are informed againſt of every age and of both 
ſexes; and more {till will be in the ſame ſituation. 
The contagion of the ſuperſtition hath ſpread not 
only through cities, but even villages and the 
country. Not that I think it impoſſible to check 
and to correct it. The ſucceſs of my endeavours 
hitherto forbids ſuch deſponding thoughts : for the 
temples, once almoſt deſolate, begin to be fre- 
quented, and the facred ſolemnit ies, which had 
long been intermitted, are now attended afreſh; 

and the facrificial victims are now ſold every where, 
which once could ſcarce find a purchaſer. Whence 
I conclude, that many might be reclaimed, were 
the hope of impunity, on repentance, abſolutely 
confirmed.” 


Trajan to Pliny. 


a You have done perfectly right, my dear Pliny, 
in the enquiry which you have made concerning 
Chriſtians. For truly no one general rule can be 
laid down, which will apply itſelf to all caſes. 
Theſe people muſt not be ſought after: — If they 
are brought before you and convicted ; let them 
be capitally puniſhed, yet with this "reftrition, 
that if any renounce Chriſtianity, and evidence his 
fincerity by ſupplicating our gods, however ſui- 
pected he may be for the paſt, he ſhall obtain 
pardon for the future on his repentance. But 
anonymous libels in no caſe ought to be attended 
to; for the precedent would be of the worſt ſort, 
and perfectly 1 incongruous to the maxims of my 
government.” 


The moral character of Pliny is one of the 
moſt amiable in all Pagan authority; yet does it 


appear, 


170 HISTORY OF THE CHURCH CHAP. 1. 


appear, that he joined with his maſter Trajan in 
his hatred of Chriftians. In the courſe of this 
| hiſtory many inſtances of the fame kind will oc- 
cur. Trajan's character is doubtlefs much inferior 
to Pliny's;—It is illuſtrious indeed by reaſon of great 
talents, and great exploits; but, by the teſtimony 
of Dio, Spartian, and Julian, ſtained with flagrant 
vices *; and, as is generally conteffed, tarniſhed by 
an extravagant ambition. But how is it to be ac- 
counted for, that men, who ſeem enamoured with 
the beauty of virtue, ſhould turn from it with 
perfect diſguſt, and even perſecute it with ran- 
cour, when it appears in the moſt genuine co- 
jours? Let thoſe who imagine fuch men as Pliny 
to be good and virtuous in the proper ſenſe of the 
words, try to folve this phenomenon on their own 
principles. On thoſe of the real Goſpel the queſ- 
tion is not hard to be determined. Admitting 
that Pliny might at firſt be prejudiced againſt 
Chriſtians from mi{repreſentation, how happens 
it, that he continues ſo after better information, 
even when he is convinced, that no moral evil 1s 
to be found in the Chriſtians of Bithy nia, that their 
meetings are peaceable, and the ends aimed at by 
them, not only innocent, but laudable? The truth 
is, virtue, in Pliny's writings, and virtue in St. 
Paul's, mean not the ſame thing. For humility, 
the bafis of a Chriſtian's virtue, the pagan has not 
even a name in his language. The glory of God is 
the end of virtue in the 5 of one, — his own glory 
is the end of virtue in the ſyſtem of the other. The 
Chriſtians of Bithynia * be able to give the ſevere 
inquiſitor * a reaſon of the hope that was in them 
with meekneſs and fear,” and then ſuffering accord- 
ing to the will of God, to commit the keeping of 
their ſouls to him in 'well- doing, as to a faithful 


| Creator. 
* Sce Lardner's C ollection, v. ii. c. . 


CENT. 11. DURING THE REIGN OF TRA IAN. 171 


Creator. Theſe and other precious ſentiments in 
St. Peter's firſt epiſtle, which was addrefled to ſome 
of their fathers, poſſibly ro ſome of themſelves then 
alive, would now be remembered with peculiar 
force. A vain-glorious mind like Pliny's, elated 
with conſcious rectitude, would fcorn to hear of 
being ſaved by the atoning blood of Jefus, would 
not believe the repreſentation of human nature 
which they would give him, and would prefer his 
own reaſon before the inſtruction of the Holy 
Spirit. Had he been, like Cicero, deeply tinged 
with the academical philoſophy of Greece, like 
him he would have gloried in ſceptical ambiguity, 
or have inclined to the atheiltic views, to which 
moſt of the old philoſophers were devoted. But 
as he ſeems to have imitated him, rather in his 
paſſion for oratorical glory, than in his philoſo- 
phical ſpirit, he reſted in the vulgar creed, highly 
abſurd as it was, and preferred it to the pureſt 
dictates of Chriſtianity. The former thwarted not 
his pride and his luſts: the latter required the 
humiliation of the one, and the mortification of 
the other. 

In all ages, men even of amiable morals, if deſ- 
titute of true holineſs, are enemies of the Goſpel. 
We here ſce the true reaſon of this enmity; 
which is not capable of being abated by argument: 
for if that had been the caſe, Pliny might have 
ſeen the iniquity of his proceedings. To call a 
thing madneſs and depraved ſuperſtition, on the 
face of which he ſees much good and no evil, is 
the height of unreaſonableneſs. But it is prac- 
tiſed by many at this day, who call themlclves 
Chriftians, bur are really as averſe to the Goſpel as 
Pliny was: and if we would not be deceived by 
mere names, but would enter into the fpirit of 
_ it would not be difficult to underſtand, 
WhO 


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172 HISTORY OF THE CHURCH CHAD. 1. 


who they are that reſemble Pliny, and who they 


are that reſemble the Chriſtians of Bithynia. 

In fact, as there are now, ſo there were then, 
perſons, who worſhipped Chriſt as their God, who 
loved one another as brethren united in him: 
men who derived from his influence ſupport under 
the ſevereſt preſſures: who were calummated by 
others : who were treated as filly people, on account 
of that humble and ſelf- deny ing ſpirit, by which 
they kept up communion with their Saviour on 
earth; and who expected to enjoy bim in heaven. 
Alt was not the fault of Trajan and Pliny, that 
ſuch principles were not exterminated from the 


_ earth. They hated the men and their religion. 


The difference between the perſecutors and the 
fufferers is remarkable with reſpect to the ſpirit of 
politics. The religion of Trajan was governed by 
this ſpirit: And his ſervant thinks it needful to 
force men to follow THE PAGAN religion, whether 
they believed it to be right or not. Perſecuting 


_ edicts appear to have been in force againſt Chriſ- 


tians before the correſpondence which we have 
ſeen; and Nerva's toleration ſeems to have ceaſed. 


But he Chriſtians ſhewed, that their Maſter's 


kingdom was not of this world : They were meek 
and paſſive, as Chriſt himſelf had been, and as 
Peter had exhorted them to be. Their number 
was very large in Bithynia, capable ſurely of raiſing 
a rebellion troubleſome to the ſtare; and they 


would have done fo, if their ſpirits had been as 


turbulent as thoſe of many pretended Chriſtians. 
« But they were ſubject not only for wrath, but 


alſo for conſcience? fake.” If 4A had been the 


leaſt ſuſpicion of a ſeditious ſpirit among them, 
Pliny muſt have mentioned it; and their diſconti- 
nuance of their feaſts of charity, after they * 

em 


CENT. 11. DURING THE REIGN OP TRAJAN. 173 
them diſagreeable to government, is a proof of 
their loyal and peaceable temper. 

In Afia, Arrius Antoninus perſecuted them with 
extreme fury. I am not certain whether his per- 
ſecution belongs to the reign of Trajan; but as 
there was an Antoninus very intimate with Pliny, 
the following ſtory of him from Tertullan*, may 
not improperly, be introduced here. — The whole 
body of Chriſtians, wearied with conſtant hardſhips, 
preſented themſelves before his tribunal: He or- 
dered a few of them to execution, and ſaid to the 
reſt, * Miſerable people, if you chooſe death, you 
may find precipices and halters enow.” —I am 
willing to believe, that the Chriſtians hoped to 
diſarm the perſecutor by the fight of their num- 
bers. 

One of the moſt venerable characters at this 
time was Simeon, biſhop of Jeruſalem, the ſucceſ- 

{or of St. James. Jeruſalem indeed was no more, 
but the Church ſtill exiſted in ſome part of Judea. 
Some heretics accuſed him, as a Chriſtian, before 
Atticus the Roman governor. He was thea a 
hundred and twenty years old, and was ſcourged 
many days. The perſecutor was aſtoniſhed at his 
hardineſs; but not moved with pity for his ſuffer- 
ings:—at laſt he ordered him to be crucified t. 

It was in the year 107, that Ignatius, biſhop of 4. D. 
Antioch, was marty red for the faith of Jetus. 107. 
On the death of Euodius, about the year 70, he 
had been appointed in his room by the Apoſtles 
who were then alive. He governed the Church 
during this long period: Nor was it a ſmall in- 
dication of the continued grace of God to that 
city, to have been bleſſed fo long with ſuch a 
luminary. We muſt be content with the ſhort 
character given of his miniſtry in the Acts of Ig- 

| natius, 
* Ad Scapul. C. ult. + Euſeb. B. iii c. 29. 


174 HISTORY OF THE CHURCH CHAP. I. 


natius, a piece of martyrology firſt publiſhed in 
1647 by archbiſhop Uther, from two old manu- 
ſcripts which have ſtronger marks of credibility than 
is uſual with ſuch compoſitions, 

He was a man in all things like to the Apoſ- 
tles: as a good governor, by the helm of prayer 
and faſting, by the conftancy of his doctrine and 
{piritual labour, he oppoſed himſelf to the floods 

of the adverſary : he was like a divine lamp illu- 
minating the hearts of the faithful by his expoſi- 
tion of the Holy Scriptures: and laſtly, to preſerve 
his Church, he ſcrupled not freely to expoſe himſelf 
to a bitter death.” Theſe Acts were compiled 
by thoſe who went with him from Antioch, and 
were eye-witneſſes of his ſufferings *. . 

Ambition and the luſt of power were not — 
ſtronger features in the character of Cæſar, than 
the deſire of martyrdom was in that of Ignatius. 
Divine Providence however preſerved him for the 
benefit of the Church during the perſecution of 
Domitian, and reſerved him to the time of 
Trajan. This prince being come to Antioch about 

A. D* the tenth year of his reign, in the year 107, in his 
107. way to the Parthian war, Ignatius, tearing for the 
Chriſtians, and hoping to avert the ſtorm by of- 
fering himſelf to ſutter in their ſtead, came volun- 
tarily into the preſence of Trajan. I thall deliver 
the conſerence, as it ſtands in the Acts, —a monu- 
ment of falſe glory ſhrouding itſelf under ſuper- 
ſtition and ignorance on the one hand; and of 

true glory, lupported by the faith and hope of 

Jetus, on the ocher. 

Being introduced into the emperor” $ preſence, he 
was thus addrefied by Trajan f. What an * 
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+ See the Acts of Ignatius; and the 3 of the life of 
Ignatius prefixed to a 'Tragedy writen by Mr. Gambold, which 
repreſents 


CENT. II. DURING THE REIGN OF TRAJAN. 175 


ſpirit art thou, both to tranſgreſs our commands, 
and to inveigle others into the ſame folly to their 
ruin? Ignatius anſwered, Theophorus ought not 
to be called 5; foraſmuch as all wicked ſpirits 
are departed far from the ſervants of God. But if 


you call me impious becauſe I am hoſtile to evil 


ſpirits, I own the charge in that reſpect. For { 
ditfolve all their ſnares, through the inward ſupport 
of Chriſt the heavenly King. Traj. Pray, who 1s 
Theophorus? Ign. He who has Chrift in his breaſt. 
Traj. And thinkeſt thou not that gods reſide in 
us alſo, who fight for us againſt our enemies? 
Ign. You miſtake in calling the demons of the 
nations by the name of gods. For there is only 
oNE God, who made heaven and earth, the ea, 
and all that is in them; and ons Jefus Chrift, 
his only begotten Son whoſe kingdom be my por- 
tion! Traj. His kingdom do you fay, who was 
crucified under Filate? Ig:. His, who crucified 
my fin with its author; and has pur all the fraud 
and malice of Satan under the feet of thoſe who 
carry him in their heart. Traj. Doſt thou then 
carry him who was crucified within thee? Ign. I 
do; for it is written; “ I dwell in them, and walk 
in them.” Then Trajan pronounced this ſentence 
againſt him, Since Ignatius confeſſes, that he 
carries within himſelf him that was crucified, we 
command, that he be carried bound by ſoldiers to 
Great Rome, there to be thrown to the wild beaſts 
for the entertainment of the people.” 

The learned Scaliger was puzzled to conceive 


what could induce Trajan to order his being ſent 


ſo long a journey for execution. It might ſeem 
more natural for him to have directed that he ſhould 
ſuffer 


repreſents the ſpirit of primitive Chriſtianity. The tragedy, 


conſidered 2s a compoſition, is unequal; but it contains many 
beautiful paſſages. | 


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176 HISTORY OF THE CHURCH CHAP.I. 


ſuffer in the view of his own flock, in order to 
deter them from Chriſtianity. But Trajan might 
think the example much more ſtriking and exten- 
five, by uſing the method which he took. At any 
rate, Providence undoubtedly diſplayed, in this way, 


much more abundantly the honours of the croſs, 


as will appear by what follows. The doctrine of 
Union with Chriſt by faith, now ſo much ridiculed, 
appears here in its full glory: And if ever we be 
called to ſcenes hke theſe, we ſhall feel the need of 
it ſtrongly, and be ſenſible of the impotence of 
thoſe ſchemes of mere human invention, which 
are often ſubſtituted in its room. Chriſt within 
can alone ſupport the heart in the hour of ſevere 
trial: The boaſted moral virtue of proud philo- 
ſophers is radically defective and unſound. 

The ſcene before us is auguſt; and the ſtate of 
Chriſtendom at that time is much illuſtrated by it. 
The ſeven epiſtles of this great man, undoubtedly 
ms as they are, and accurately diſtiuguiſhed 

m all corrupt interpolations*, will come in aid 
to the Acts of his martrydom: By them he being 
dead, yet ſpeaketh; and what the Goſpel can do 
for men, who really believe it, and feel the energy 
of the Spirit of it divine author, has not often been 
more illuſtriouſly diſplayed. 

From Antioch he was hurried by his guards 
to Seleucia: Sailing thence, aſter great Ee 
he arrived at Smyrna. While the ſhip remained 
in port, he was allowed the pleaſure of viſiting 
Polycarp, who was biſhop of the Chriſtians there. 
They had been fellow-diſciples of St. John; and 
the holy joy of their interview may be conceived by 
ſuch perſons as know what the love of Chriſt is, 
and how it operates in the breaſts of thoſe in 

whom 


* Archbiſhop Uſher has preſerved, or rather reſtored, theſe 
Epiſtles to us. 


CENT. 11. DURING THE REIGN OP TRAJAN. 177 


whom he dwells. Deputies were ſent from the 
various churches of Afia to attend and conſole 
him, and to receive ſome benefit by his ſpiritual 
communications. Biſhops, preſbyters, and dea- 
cons converſed with him: a general convocation 
ſeems to have taken place. Four of Ignatius's 
ſeven epiſtles were written from Smyrna, — to the 
Churches of Epheſus, Magneſia, Tralles, and 


Rome. 

The Church of Epheſus appears, from his epiſ- 
tle to them, ſtill to have maintained its character 
of evangelical purity. Their zeal, indeed had de- 
cayed, but was revived: and the rage of perſecu- 
tion was the hot-bed, which reanimated their ſouls, 
and made them fruitful again in faith, „and 
charity. The very titles, by which he add refles 
them, demonſtrate what their faith was in common 
with that of the whole Church at that time; and 
abundantly ſhew the vanity of thoſe, whoſe diſlike 
of the peculiar truths of Chriſtianity induces them 

to ſuppoſe, that the ideas of predeſtination, elec- 
tion, and grace, were purely the ſyſtematic 1 inven- 
tions of Auguſtin, and unknown to the primitive 
Chriſtians. —We are certain, that St. Paul's epiſtles, 
and that particularly addreſſed to this Church, are 
full of the ſame things. 

Ignatius, who is alſo called Theophorus, to the 
worthily happy Church in Epheſus of Aſia, bleſſed 
in the majeſty and fulneſs of God the Father, pre- 
deſtinated before the world to be perpetually per- 
manent in glory, immoveable, united, and elect in 
the genuine ſuffering for the truth *, by the will of 
the Father, and of Jeſus Chrift our God, much joy 
in Jeſus Chriſt, and in his ſpotleſs grace.” The cha- 
rafter, which he gives of their biſhop Oneſimus, raiſes 
our idea of him to a great degree. He calls him 

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178 KISTORY OF THE CHURCH CHAP. 1. 
«< inexpreflible in charity, whom I beſeech you to 


love according to Jeſus Chriſt, and all of you to 
imitate him. Bleſſed be his name, who has counted 
you worthy to enjoy ſuch a biſhop.” With him he 
honourably mentions alfo ſome preſbyters or dea- 
cons of their Church, Through whom,” ſays he, 
I have ſeen you all in love.” Oneſimus probably 
was the fugitive ſlave of Philemon, a growing plant 


in St. Paul's time. 


The unaffected charity and humility of Ignatius 
deſerve our attention. He alone ſeemed uncon- 
ſcious of his attainments, while the whole Chriſtian 
world admired him. I do not, fays he, dictate 
to you, as if I were a perſon of any conſequence. 
For though I am bound for the name of Chriſt, 
I am not yet perfected in Chrift Jeſus. For now I 
begin to be a diſciple, and ſpeak to you as my 
teachers. For I ought to be ſuſtaĩined by you 
in faith, in admonition, in patience, in long ſuffer- 
ing. But fince charity will not ſuffer me to be 
ftleat concerning you, for this reaſon I take upon 


me to exhort you to run together with me accord- 


ing to the mind of God.” 

Nothing lies more on his heart in all his epiſtles, 
than to recommend the moſt perfect union of the 
members of the Church, and to reprobate ſchiſms 


and diflenkons. He repreſents the Chriſtians as all 


united to Jeſus Chriſt; all partaking of the fame 


ſpiritual life. To ſeparate from the Church; and 
to loſe that fubordination in which they ſtood: to 
their paſtors, was to tear in pieces the body of 


- Chrift, and to expoſe themſelves to the ſeductions 


of thoſe who would draw them from the faith 


and hope of the Goſpel. In modern times this 


language is judged not very conſonant to the ſpirit 
of liberty, on which we are fo apt to felicitate 
ourſelves. And I am perſuaded, that the ſtrong 

manner, 


CENT. 11. DURING THE REIGN OP TRAJAN. 179 
manner, in which ſubtniſſion to the Biſhop is in- 
culcated, has been the moſt weighty argumetit with 
ſeveral perſons to encourage themſelves in doubts 
of the authenticity of theſe pieces. But to doubt 
the genuineneſs of theſe epiſtles on this account, 
is to be the flaves of prejudice. Uſher, and 
after him Voſſius, have ſufficiently diſtinguiſhed 
the genuine from the falſe and the interpolated: 
and the teſtimony of antiquity, and the agreement 
of the epiſtles, as thus purified, with the quota- 
tions of the antients, render them ſuperior to all 
exceptions ®. 8 

The circumſtances in which the Churches were, 
ſufficiently juſtify the ſtrong expreſſions of Igna- 


tius. Heretics of various kinds abounded: and 


their ſpecious artifices were likely to ſeduce the 
minds of the weak. What then could be ſo juſt 
a preſervative to them, as to ſtick cloſe to the 
ſociety of their faithful paſtors, the ſucceſſors of 
the Apoſtles? Humility is the guard of real 
Chriſtian goodneſs: nothing but the want of it 
could have tempted thern to 4 defire a ſeparation: 
and in every age the ſame conduct toward godly 
paſtors is, doubtleſs, the true wiſdom of the Church: 
The ſpirit of ſchiſm, of ambition, of ſelt-· conceit, diſ- 
guiſing itſelf under the ſpecious pretences of liberty 


and of conſcience, has conſtantly produced the 


moſt fatal effects. Ignatius certainly would not 
have wiſhed the Epheſians to follow unſound and 
unfaithful paſtors: but much more caution in 


judging, and a much greater degree of ſubmiſſion 


to miniſters confeſſedly u pright, are doubtleſs re- 


auiſite, 


I ſhall not enter into ſo large a field of eriticiſm: hoe ver 
has leiſure and temper ſufficient for the ſubject, may read with 
advantage Du Pin's ſtatement of the controverſy concerning 
Ignatius's epiſtles ; aud may thence, I believe, learn all that is 
needful to be known concerning it. GED 

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180 HISTORY OF THE CHURCH CHAP. I, 


quiſite, than many perſons in our days are willing to 
admit.—** Let no one,” fays Ignatius, e miſtake ;— 


If any man is not within the altar, he is deprived ot 


the bread of God. If the prayer of one or two has ſo 
much ſtrength, how much more that of the Biſnop 
and of the whole Church? He, who ſeparates from it, 


is proad, and condemns himſelf: For it is written, 


God reſiſteth the proud. Let us ſtudy therefore 
obedience to the Biſhop, that we may be ſubject 
to God. And the more ſilent and gentle any one 
obſerves the Biſhop to be, the more on that account 
ſhould he reverence him. Every one, to whom the 
Maſter commits the ſteward(hip, ought to be re- 
ceived as the Maſter himſelf.” —< Indeed,” ſays he, 
Oneſimus exceedingly commends your godly or- 
der:—and that you hve according to truth, and that 
no hereſy dwells with you” —* Some indeed, with 
much oftentation, make ſpecious, but fallacious 
pretenſions, whoſe works are unworthy of God, 

whom you ought to avoid as wild beaſts. For 
they are raging dogs, biting in ſecret, whom you 
ſhould ſhun, as being perſons very difficult to be 
cured. One phyſician there is bodily and ſpiritual, 

begotten and unbegotten, God appearing in fleſh, 

in immortal true lite, both trom Mary and from 
God, — firſt ſuffering, —then impaſſible” — I have 
known ſome who went from this place , whom you 


did not ſuffer to fow tares among you: you ſtopped 


your ears; to that you would not receive their ſeed, 
as being ſtones of the temple of your Father, prepar- 
ed for the building of God the Father, litted up into 
heavenly places by the engine of Jeſus Chriſt, 


which is his crols, uſing the Holy Spirit as a cord.” 


Het pray earneſtly for other men without ceaſ- 
ing; for there is hope of converſion in them, that 
they 


* From Smyrna, I ſuppoſe, where the hereſy of the Docetz 


Wa; More COMMON, 


CENT. 11. DURING THE REIGN OF TRAIAN. 181 


they alſo may be brought to God. Give them an 
opportunity to be inſtructed, at leaſt, by your 
works. —* Without Chriſt think nothing becom- 


ing;—1n whom I carry about my bonds,— ſpiritual 


jewels; — in which may I be found at the reſurrec- 
tion through your prayer, that my lot may be caſt 
among the Epheſian Chriſtians, who have always 
harmonized with the Apoſtles in the power of Jets 
Chriſt!“ 

Le are partakers of the myſteries with Paul 
the holy, the renowned, the bleſſed, whoſe foot- 
ſteps may I follow!” © Frequent aſſemblies for 
thankſgiving and prayer: For when you aſſiduouſly 
attend on theſe things, the powers of Satan are de- 
moliſhed, and his pernicious kingdom is diſſolved 
by the unanimity of your faith” -“! Remember 
me, as Jeſus Chriſt allo does you. Pray for the 
Church in Syria, whence I am led bound to Rome, 
— the meaneſt of the faithful who are there.” 

I know not how the reader may conceive : but, 
to my mind, under all the diſadvantages of a ſtyle 
bloated with Aſiatic tumour, and ſtill more perhaps 
of a Text very corrupt, the Ideas contained in theſe 
paſſages of Tgnatius's epiſtle - and indeed the great- 
eſt part of it is little inferior to this ſpecimen, — 
while they repreſent partly the faith, diſcipline, 
and ſpirit of the Epheſian Church, and partly 
the charitable and heavenly mind of che author, 
give the faireſt pattern of real Chriſtianity alive 
in its root and in its fruits. 


divine grace are. And that happy union, order, 
and peace, which flouriſhed fo long at Epheſus, 
untainted with hereſy, and ever preſerving the 
ſimplicity of reliance on the Eord Jeſus Chrift, 
calls for our commendation of their obedience to 
their faithful paſtors 3; —the want of a tender con- 
M3 ſcien- 


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HISTORY OF THE CHURCH CRAP. 1. 


ſcientiouſneſs in which matter, ſo ſoon diffipates 
the ſpirit of the Goſpel in many modern Churches, 
and fayours yery much the growth of a cont 


ſpirit of fickleneſs, turbulence, and ſelf- importance; 


which, at the ſame time that it feeds the pride of 
corrupt nature, reduces large ſocieties of Chriſtians 
into contemptible little parties at variance with 
one another, and leaves them an eaſy prey to the 


crafty and deſigning. 


The letters of Ignatius add ſomething to the 
ſtock of hiſtory, as they introduce to our acquaint- 
ance the two Aſiatic Churches of Magneſia and 
Tralles, which elſe had been unknown to us. In 
truth, that whole fertile region of Aſia propria 
ſeems to have been more thoroughly evangelized 


than any other part of the world at that period, 


From the time of St. Pauls labours at Epheſus, 
© when all they, which dwelt in Afia, heard the 
word of the Lord Jeſus, both Jews and Greeks *, 
to the martyrdom of Ignatius, — that 1s for half a 

century or upwards, — the truth as it is in Jeſus 
was preſerved in its purity in theſe Churches: The 

oppoſers of the Goſpel could gain no footing at all 
in ſome of them: In others they made no great, 
or at leaſt, no abiding impreffions : In ſome the 
tervour of piety was much declined ; and in others 


it till retained a conſiderable ſtrength. A ſtrong 
ſenſe of the infinite value of Jeſus in his Godhead, 


his prieſthood, and his blood, prevailed in this 
region : Faith and love were fd by the view of the 
Saviour ; and patience 1n ſuffering for his name was 
one of their moſt common virtues. 

Damas, the Biſhop of Magneſia, appears to have 


been a young perſon, whom Ignatius calls worthy 


of God.” Eminegt grace in perlons of tender years 
was ſometimes in the primitive Church diſtin- 


guiſhed by being raiſed to the Epiſcopacy. In his 


letter 
Acts xix. 10. : 


CENT. 11. DURING THE REIGN OF TRAJAN, 183 


letter to the Magneſians he warns them not to de- 
ſpiſe his youth, but to imitate the holy Preſbyters, 
who gave place to him, but not to him ſo properly, 
as to the Father of Jefus Chriſt. Some perſons, 
indeed, call a man a Biſhop, but do every thing in- 
dependently of him. Such ſeem to me to have loſt 
a good conſcience, becauſe their aſſemblies are not 
regulated with ſtedfaſtneſs and Chriſtian order.” 
He mentions alſo with honour Baſſus and Apol- 
lonius as Prefbyters, and Sotio the deacon, © whoſe 
happineſs,” ſays he, may I partake of! becauſe 
he is ſubject to the Biſhop, as to the grace of 
God, and to the preſbytery, as to the law of Jeſus 
Chriſt.” = 

Here, as elſewhere, he evidently points out three 
diſtin ranks in the primitive Church, — the Biſhop, 
the Preſbyters, and the Deacons. A blind and im- 
plicit ſubmiſſion to a hierarchy, however corrupt, 
worthleſs, and ignorant, was then unknown. But 
a juſt and regular ſubordination, according to the 
Tanks of men in the Church, was much attended 
to; and nothing like it, humanly ſpeaking, ſo 
much encourages and enables godly paſtors to dif- 
charge their office with zeal and alacrity. Nor is it 
difficult to conceive, what was the moſt cuſt | 
mode of church-government in thoſe times. In 
vain, I think, will almoſt any modern church what- 
ever ſet up a claim to exact reſemblance. Uſher's 
model of reduced Epiſcopacy ſeems to come the 
neareſt to the plan of the primitive Churches. At 
firſt indeed, or for ſome time, church 
were only of two ranks, Preſbyters and Deacons : 
At leaſt, this appears to have been the cafe in par- 
ticular inſtances; as at Philippi “ and at Epheſus 1: 
and the term Biſhop was confounded with that 
of Preſbyter. The Church of Corinth continued 


long 


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184 HISTORY OF THE CHURCH CHAP.1I. 


long in this ſtate; ſo far as one may judge by 
Clement's epiſtle; and thence we may in part 
account for the continuance of their contentious 
ſpirit. As theſe churches grew numerous, they 
could never be all aſſembled in one place: the 
Preſbyters muſt have miniſtered to different con- 
gregations, though the Church continued one. 


Toward the end of the firſt century, all the 


churches followed the model of the mother-church 
of Jeruſalem, where one of the Apoſtles was the 


firſt Biſhop. A ſettled prefidency obtained, and the 
name of angel was firſt given to the ſupreme ruler, 


though that of Biſhop foon ſucceeded. That this 
was the caſe in wy Ser churches of Aſia, is cer- 
tain. The addreſs of the charges to him in the book 
of the Revelation demonſtrates his ſuperiority. The 
Deacon, 1 it is well known, was choſen to adminiſter 


in facred employments of an inferior kind. Theſe 


three ranks appear to have been general in the 


former part of this century through the Chriſtian 
world. 


It has been an error common to all parties, to 


treat theſe lefler matters, as if they were JURE 


DIVINoO, or like the laws of the Medes and Per- 
fans, unalterable. Could it, however, conveniently 


be done, it may perhaps be true that a reduced 


Epiſcopacy, in which the Dioceſes are of ſmall ex- 


tent, as thoſe in the primitive Church undoubtedly 
were, and in which the Preſident, refiding 1n the 


metropolis, exerciſes a ſuperintendancy over ten or 


twelve Preſbyters of the fame city and neiglibour- 


hood, would bid the faireſt to promote order, peace, 
and harmony. 


Bur the Chriſtian world has been more anxious 
to ſupport different modes of government, than to 


- behave as Chriſtians ought to do in each of them. 


* of much greater importance is ſuggeſted 
to 


CENT. 11. DURING THE REIGN OF TRAJAN. 185 


to us by a paſſage in the epiſtle to the Magneſians, 
* As there are two coins, one of God, the other 
of the world, and each of them is impreſſed with 
its own character: the unbelievers are of this world, 
the believers in love have the character of God the 
Father through Jeſus, into whoſe ſufferings if we 
are unwilling to die, his life 1s not in us.” Thus 
does Ignatius call our attention to the grand diſ- 
tinction of men into two forts before God; of which 

| whoever has felt the force, will be little ſolicitous 
concerning other diſtinctions. 

Let us hear Ignatius's teſtimony to the Deity 
of Chriſt, and to juſtification by his grace through 
faith, and to the conſtant influences of the Holy 
Spirit: And we may obſerve at the ſame time, 
how the Jewiſh leaven of ſelf- righteouſneſs had not 
_ ceaſed, to attempt at leaſt, to darken and to cor- 
rupt theſe effentials of the Goſpel. The religion 
of the Jews, indeed, muſt have been at this time 
in a very low ſtate; yet the fame Phariſaiſm is fo 
congenial to the human mind, that miniſters in all 
ages will ſee occaſion to warn their people againſt 
it, as Ignatius did. 
ge not deceived with heterodox opinions, nor 
old unprofitable fables. For if we ſtill live ac- 
cording to Judaiſm, we confeſs that we have not 
received Grace. For the Divine Prophets hved 
according to the Goſpel of Jeſus Chriſt. For this 
they were perſecuted, being inſpired by his grace, 
to aſſure the diſobedient, that there is one God, 
who manifeſted himſelf by Jeſus Chriſt his Son, 
who is his Eternal Word — It then they have caſt 
off indeed their old principles, and are come to a 
new hope in Chriſt, let them no longer obſerve the 
Jewiſh Sabbath, but live according to the reſur- 
rection of the Lord *, in whoſe reſurrection from 

the 


0 age Fun — A manifeſt intimation to them to obſerve 
the Lord's Day. 


— — —— — — 
"Y D — 0 
be a 5 * 


186 HISTORY OF THE CHURCH CHAP.T. 


the dead our reſurrection alſo is enſured, by him 
and by bis death, which ſome deny; — through 
whom and by whom we have received the m 
of believing; and on account of this we endure, that 
we may be found diſciples of Jeſus Chriſt our only 
teacher. How can we live without him, whoſe 
diſciples even the prophets were; for in ſpirit they 
expected him as their teacher ?—Let us not then be 
inſenſible of his loving-kindneſs: For if he meaſured 
to us according to what we have done, we ſhould be 
ruined. Therefore being his diſciples, let us learn to 
live according to Chriſtianity : He who follows any 
other name than this, is not of God. Lay afide 
then the old bitter leaven, and be transformed into 
a new leaven, which is Jefus Chriſt — For Chriſti- 
anity is not converted to Judaiſm, but Judaiſm to 
Chriſtianity, that every tongue confeſſing «God 
might be gathered together. — Theſe things I warn 
you, my beloved, not becauſe I have known ſome 
of you thus ill diſpoſed; but, as the leaft of you, I 
am willing to admoniſh you, that ye fall not into 
the ſnares of vain-glory, but that ye may be well 
aſſured of that nativity, ſuffering, and reſurrection, 
during the government of Pontius Pilate, of which 
literally and really Jeſus Chriſt was the ſubject, 
who is our hope, from which may none of you be 
turned aſide! — I know that ye are not puffed up; 
for ye have Jeſus Chriſt in yourſelves, and the 
more | praiſe you, the more I know that ye will 
be lowly minded.” Beautiful view of their genuine 
humility! | | 
Study then to be confirmed in the doctrines of 
the Lord and the Apoſtles, that in all things which 
ye do, ye may have good ſucceſs in fleſh and ſpirit, 
in faith and love, in the Son, and the Father, and 
the Spirit — Knowing that ye are full of God, I 
have briefiy exhorted you. Remember me in your 


—— 


CENT. 11. DURING THE REIGN OF TRA IAN. 187 


' prayers, that I may come to God, and to the 

Church in Syria, of which I am unworthy to be 
called a Member. For I need your united prayer 
in God, and your charity, that the Church in Syria 
may be thought worthy to partake of the dew of 
heavenly grace through your Church. The Ephe- 
fans at Smyrna, whence I write, together with 
Polycarp, Biſhop of the Smyrneans, and the reſt of 
the Churches in the honour of Jeſus Chriſt, falute 


you: They live as in the preſence of the glory of 


God, as ye do alſo, who have refreſhed me in all 
things: Continue ſtrong in the concord of God: 
— Pofleſs a ſpirit of union in Jeſus Chriſt.” 

From Smyrna he wrote alſo to the Church of 
Tralles, the Biſhop of which was Polybius, ©* who 
ſo rejoiced with me,” fays he, that I beheld all 
your multitude in him. Receiving therefore your 
divine benevolence through him, I ſeemed actually 
to find you, as I have known you to be, followers 

of God. Fer fince ye are ſubject to the Biſhop 
as to Jeſus Chriſt, you appear to me to live, not 
after man, but after Jeſus Chriſt ; who died for 
us, that believing in his death you might eſcape 
death.” 

In what follows we have an intimation of the 
weak and infant ftate of this Church ; which, 
though found, had probably not been fo long 
planted as the reſt. And the martyr ſeems to ex- 
preſs ſome conſciouſneſs of ſuperior attainments 
and gifts, but checked with deep humility. 

Al have a ftrong favour of God; but I take a 
juſt meaſure of myſelf, left J periſh by boaſting. 
For now I muſt more abundantly fear, and not 
attend to thoſe who would inflate me with pride — 
I love indeed to ſuffer, but do not know whether I 
am worthy. — I need gentleneſs of ſpirit, by which 
the prince of this world is ſubdued. Cannot [ 


write 


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188 HISTORY OF THE cuvacn CHAP. I. 


write to you of heavenly things ? —Ye are in- 
fants; and I fear leſt I ſhould hurt you: —I fear 
leſt, through | incapacity of receiving ſtronger meat, 
ye thould be injured in your ſpiritual growth.“ 
— He goes on to guard them againſt ſchiſms and 
hereſies, to remind them of the fading of the 
Goſpel, Chriſt and him crucified; and, in his uſual 
manner, to recommend eee to their paſtors: 
— He modeſtly thus concludes, — As yet I am 
not out of the reach of danger ; but the Father 1s 
faithful in Jeſus Chriſt, to fulfil my petition and 
yours, in whom may we be found blameleſs!“ 

The ſubject of his letter to the Roman Chriſtians 
was, to intreat them not to ule any methods for 
his deliverance. — He had the prize of martyrdom 
before him, and he was unwilling to be robbed of 
it. He ſpeaks with uncommon pathos ; 

« I fear your charity, leſt it ſhould injure me. 
It will be eaſy for you to do what you wiſh: But, 
it will be difficult for me to glorify God, if I 
ſhould be ſpared through your intreaties.—If you 
be ſilent in my behalf, I ſhall be made partaker of 

God; but if you love io retain me in the fleſh, I 
ſhall again have my courſe to run.—l write to the 
Churches and ſignify to them all, that I die wil- 
lingly for God, unleſs you prevent me: I beſeecli 
you, that you ſhew not an unreaſonable benevo- 
lence toward me: Suffer me to be the food of 
beaſts, by which means I ſhall attain to the king- 
dom of God. Rather encourage the .wild beaſts, 
that they may become my ſepulchre; that nothing 
of my body may be left; that I may give no trou- 
ble to any one, when [I fall aſleep.— From Syria to 
Rome, I fight with wild beaſts—in human form, — 
by land and fea, by night and day, chained to ten 
leopards, who are made even worſe by kind treat- 
ment. By their injuries I learn the more to be a 

Nu 


CENT. 11. DURING THE REIGN OF TRA IAN. 189 


diſciple of Jeſus, - yet am I not hereby juſtified. 
May I enjoy the real wild beaſts, which are prepared 
for me: May they exerciſe all their fierceneſs upon 
me! I will encourage them, that they may al- 
ſuredly devour me, and not uſe me as ſome, whom 
they have feared to touch. But if they will not 
do it willingly, I will provoke them to it :—Par- 
don me,—l know what is good for me. Now 1 
begin to be a diſciple: nos ſhall any thing move 
me, of things viſible and invifible:—Let fire and 
the croſs, let the companies of wild beaſts, let 
breaking of bones and tearing of limbs, let the grind- 
ing of the whole body, and all the malice of the 
Devil come upon me; be it ſo, only may I enjoy 
Jeſus Chriſt! All the ends of the world, and 
the kingdoms of it will profit me nothing: It is 
better for me to die for Jeſus Chriſt, than to reign 
over the ends of the earth: Him I ſeek who died 
for us: Him I defire who roſe again for us: He is 
my gain laid up for me :—Suffer me to imitate 
the Paſſion of my God. If any of you have Him 
within you, let him conceive what I feel, and let 
him ſympathize with me, and know what a con- 
fit I have. The prince of this world wiſhes to 
corrupt my purpole toward God: Let none ot 
you preſent aſſiſt him: My worldly affections are 
crucified; The fire of God's love burns within 
me; and cannot be extinguiſhed : It lives: It 
ſpeaks, and ſays Come to the Father.” I have 
no delight in the bread that periſheth, nor in the 
pleaſures of this life: I long for the bread of God; 
the fleſh of Jeſus Chriſt of the ſeed of David: 
and 1 defire to drink his blood, —incorruptible 

m__ 5 
Certainly no words can expreſs in a ſtronger 
manner the intenſeneſs of ſpiritual defire :- and one 
is diſpoſed to look down with contempt and pity 
| on 


190 HISTORY OF THE CHURCH CHAP. 1. 


on the magnanimity of ſecular heroes and pa- 
triots, as compared with it. Yet I have ſome 
doubt, whether all this flame, ſtrong and ſincere 
as it unqueſtionabiy was, had not ſomething mixed 
with it by no means of fo pure a kind. For! 

would not carry the reader's admiration or my own 
beyond the limits of human imbecility.—Ought 
not the Roman Chriſtians to have endeavoured to 

| fave Ignatius's life by Al honeſt means? Has any 
man a right to hinder others from attempting to 
fave the life of the innocent? —or, Will his intreaties 
give them a right to be as indifferent for his preſer- 
vation as he himſelf is? — Ought not every man, 
however prepared for death, and preferring it, if 
God pleaſe, to uſe all poſſible methods, conſiſtent 
with a good conſcience, to preſerve his life? 

I cannot anſwer theſe queries to the advantage 
of Ignatius's determination, Was not his deſire 
of martyrdom exceſſive? If he was wrong, it was 
doubtleſs a miſtake of judgment. 1 fear the ex- 
ample of Ignatius did harm in this refpe& in the 
Church. Martyrdom was, we know, made roo 
much of in the third Century: ſo hard is it to be 
kept from all extremes: — ours are generally of the 

poſite kind. | 

Theſe reflect ions are ſuggeſted, in part, by the 

example of St. Paul. He, indeed, © would go to 
Jeruſalem,“ though he knew he ſhould be bound. 
But the certainty of dea was not before his eyes, 
and therefore his refolution, in this caſe, is not 
fimilar to that of Ignatius. As for the reſt, he 

| took no pains to difluade others from ſaving his 
life: He took pains to fave it himfelf : He blames 
his friends at Rome for deſerting him: And that 
els for martyrdom which Ignatius expreſſes, 
I fee neither in Paul nor in any of the Apoſtles. 
They rather refer themtelves calmly to the will hs 
God 


CENT. II. DURING THE REIGN OF TRAJAN. 191 


God in things which concern themſelves. On the 
whole, there appears in Ignatius, the fame zeal for 
God and love to Jeſus Chriſt, and the ſame holy 
contempt of earthly things, which was ſo eminent 
in the Apoſtles; but, I ſuſpect, not an equal degree 
of calm reſignation to the Divine Will. 

The time which he was allowed to ſpend at 
Smyrna, in company with his beloved Polycarp and 
other friends, muſt have been highly agreeable to 
him. But his keepers were impatient of their long 
ſtay: the reaſons were, moſt probably, of a maritime 
nature. The ſeaſon, however, for the publick ſpec- 
tacles at Rome was advancing, and, perhaps, they 
were afraid of not arriving in time. They now ſet 
fail for Troas, where, at his arrival, he was refreſhed 
with the news of the perſecution ceaſing in the 
Church of Antioch. He had been attended 
hither by Burrhus, the deacon of Polycarp; and 
bim he diſpatched with an epiſtle to the Philadel- 
phians, by way of return for the vifit which their 
Biſhop had paid him at Troas. For here alſo 
| feveral churches ſent their meſſengers to viſit and 
to ſalute him: and Providence fo far reſtrained the 
inhumanity of his guards, that he was allowed to 
have intercuurſe with them. — He wrote three 

iſtles more at chis place. 

The Philadelphians, from his account, were ſtill 
favoured with the fame ſpirit of grace, by which 
they had been already fo honourably diſtinguiſhed 

the ſeven churches of Afia. He recom- 
mends, as uſual, unity, concord, obedience ; — not 
that he had found any thing amiſs in them, 1n theſe 

One may form ſome idea of the manner in 
which theſe primitive Chriſtians enjoyed the grace 
of God, and admired and loved it, as it appeared 
in one another, by his way of ſpeaking of the 

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192 HISTORY OF THE CHURCH CHAP. I, 


Philadelphian Biſhop, whoſe name is not given 
to us, whom, fays he, I know to have obtained 
the miniſtry, not by any ſelfiſh or worldly means 
or motives, for the common good of ſaints; nor 
through vain-glory; but from the love of God 
the Father, and the Lord Jeſus Chriſt. I am 
perfectly charmed with his meekneſs: When filent, 
he exhibits more power than vain ſpeakers.” 

He recommends to them to preſerve an unity in 
the adminiſtration of the Lord's Supper: For 
there is one body of our Lord Jeſus Chriſt, and 
one cup in the unity of his blood; one altar, as alſo 
one Biſhop, with the Preſbytery and the Deacons 
my fellow- ſervants.— Whatever ye do, do all ac- 
cording to the will of God.” 

The firmneſs of Chriſtan faith, and his zeal 
againſt the ſpirit of ſelf-righteouſneſs, are obſerv- 
able in the following paſſage. If any interpret 
Judaiſm to you, hear him not. For it is better to 
hear the Goſpel from a circumciſed perſon, than 
Judaiſm from an uncircumciſed one. But if both 
{peak not of ſeſus Chriſt, they are to me pillars 
and ſepulchres of the dead, on which are written 
only the names of men. The objects dear to me 
are Jeſus Chriſt, his croſs, his death, his reſurrec- 
tion, and the faith which is in him; by which I 
deſire, through your prayer, to be juſtified.” He 
begs them to ſend a Deacon to Antioch, to con- 
gratulate his people on the ceſſation of perſecution. 
Toward the concluſion he ſpeaks of Philo, the 
deacon from Cilicia, who miniſtered to hirr, to- 


gether with Agathopes a choice faint, who re- 
nouncing the world, had followed him from Syria. 


He wrote alſo from Troas to the Smyrneans, 
and his commendations of them are conſonant to 
the character thev bear in the book of the Revela- 
tion. They had weather2d the ſtorm of perſecu- 

= tion, 


CENT. IT. DURING THE REIGN OF TRA IAN. 193 


tion, which was there predicted, and had probably 
enjoyed the miniſtry of Polycarp from St. John's 
time. The moſt ſtriking thing in this epiſtle, is 
the zeal with which he warns them againſt the 
Docetz. In his view the evil of their hereſy con- 
ſiſted in taking away the atoning blood of Chriſt, 
and the hope of a bleſſed reſurrection :—Let modern 
Divines hear him, and be inſtructed. “] glorify 
Jeſus Chriſt our God, who hath given you wiſdom. 
For I underſtand, that you are periect in the im- 
moveable faith of our Lord Jeius Chriſt; who 
REALLY was of the ſeed of David according to the 
fleth and born of a virgin REALLY ;—who RE» 
ALLY ſuffered under Pontius Pilate. — For theſe 
things he ſuffered for us, that we might be ſaved. 
And he TRULY ſuffered; as alio he TRULY raiſed 
up himiclt: not as ſome infidels ſay that he SEEMED 
to ſuffer. — I forewarn you of thoſe beaſts, who are 
in the ſhape of men; whom you ought not only 
not to receive, but if poſſible not even to meet 
with. Only you ought to pray for them—if they 
may be converted, —which is a difiicult caſe. But 
Jeſus Chriſt, our true life, has the power of this.” 
—A bumble and thankful ſenſe ot the unſpeak- 
able value of Chriſt, leads naturaliy to this charity, 
and the want of it leaves men always, under the 
appearance of candour, to a cruel inſenſibility of 
heart and an undiftinguiſhing fcepticiim. It ſeems, 
that theſe heretics, with the uſual artifices of ſuch 
perſons, laboured to work themſelves into the good 
graces of Ignatius. He fees through their deſigns, 
and iays, — for what docs it profit me, if any 
man commend me, and yet blaſpheme my Lord, 
deny ing him to have come in the fleſh?— They 
{eparate from the Euchariſt and from prayer, be- 
cauſe they confeſs not the Eucharitt to be the body of 
our Saviour Jctus Chriſt, who tuffeced for our fins, 

Vol. I. N : — They 


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194 HISTORY OF THE CHURCH CHAP. 1. 
— They who contradict the gift of God, die in 


their reaſonings.“ — Union with the Biſhop he 


ſtrenuouſly inſiſts on. It is not lawful without 
the Biſhop, to baptize, or to make a love feaſt,” 
We ſee the practice of true Chriſtians in thoſe 
times. They carefully ſeparated themſelves from he- 
retics: they beheld their views with horror: they 
ſtuck cloſe to Chriſt —His Godhead, Manhood, 
Atonement, Prieſthood, were ineſtimably precious 


in their eyes. They could not allow thole to be 


Chriſtians at all, who denied the fundamentals: 
In fine, they preſerved order and cloſe connection 
with their paſtors: they did nothing in religion 
without them. — Theſe were the means of pro- 
tecting truth among them: and the long courſe 
of evangelical proſperity in theſe Churches, under 
God, may be aſcribed to the uſe of theſe means. 

One letter only remains to be mentioned. — 
that to Polycarp.— It contains a juſt picture of 
paſtoral integrity, wikdom, and charity : The whole 
of it deſerves to be ſtudied by all miniſters. The 
more holy any Paſtor 1s, the more will he be 
ſenſible of the need of divine wiſdom and ſtrength. 
— The diſadvantages in which a poor finful worm 
is involved, who has to contend againſt the united 
powers of the world and the devil, amidft the 
corrupt working of his own nature, the open op- 
polition of the profane, and the faults of God's 
own people, cannot even be conceived by a mere 
ſecular Clergy, intent only on eaſe and preferment, 
or, at beſt, on literary indulgencies and external 
decorum : as little will they be conceived by thoſe 
ambitious and turbulent teachers, who are fo ſwal- 
lowed up in political dreams, as to forget that 
Chriſt's kingdom is not of this world. " 

„J cxhort thee, by the grace with which thou 
art clothed, to apply thy e]t to thy courſe of duty; 
and 


CENT. I. DURING THE REIGN OF TRAIJAN. 195 


and to admonith all, that they may all be ſaved. Do 
juſtice to thy ſtation in all diligence both temporal 
and ſpiritual: Be ſtudious of that beſt of bleſ- 
ſings, unity: Bear with all, as alſo the Lord doth 
with thee: Bear with all in charity, as indeed thou 
alſo doſt. Find time for prayer without ceaſing: Aſk 
for more underſtanding than thou haſt at preſent : 
Watch,—and poſſeſs a ſpirit ever attentive : Speak 
to each ſeparately, as Almighty God ſhall enable 
thee to do: Bear with the diſeaſes of all, as a perfect 
combatant : —The more labour, the more reward. 
If thou love only the obedient diſciples, thou evi- 
denceſt no grace: Rather bring into orderly ſubjec- 
tion the turbulent through meekneſs: Every wound 


is not cured by the ſame method of application: 


Watch as a divine wreſtler: Thy theme is immorta- 
lity and eternal life. Let not thoſe who ſeem ex- 
perienced Chriſtians, and are yet unſound in the 
faith, ſtagger thee : Stand firm as an anvil conti- 
nually ftruck. It is the character of a great wreſt- 
ler to be mangled, —and yet to conquer :—Be more 
ſtudious than thou art : Conſider the times ; and 
expect him who is above all time, who is uncon- 
nected with time, the Invifible One made vitible 
for us,—the impaſſible, but paſſible for us; who 
bore all forts of ſufferings for us. —Let not widows 
be neglected: Next to the Lord do thou take care 
of them: Let nothing be done without thy cog- 


nizance: Do thou nothing without the mind of 


 God.—Let aſſemblies be more frequently held: 
Seek out all by name: Deſpiſe not ſlaves of either 


N 


2 


lex; yet let them not be puffed up, but ſerve more 
faithfully to the glory of God, that they may obtain 
a better liberty from God: Let them not deſire to 
be ſet at liberty at the charge of the Church, left 
they be found flaves of luſt.— It any can remain 
in chaſtity for the honour of the Lord, let them 


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HISTORY OF THE CHURCH 


do ſo without boaſting. If they boaſt, they are 
loſt: and if the man ſet himſelf up above the 
Biſhop, he is loft. It behoves the married to enter 
into that connection with the conſent of the Biſhop, 
that the marriage may be after the will of God, 
and not to fulfil the laſts of the fleſh.” _ 

From Troas Ignatius, being brought to Nea- 


196 CHAP. 1. 


polis, paſſed by Philippi through Macedonia, and 


that part of Epirus, which is next to Epidamnus. 
Having found a ſhip in one of the ſea- ports, his 
conductors ſailed over the Adriatic; and thence, 
entering into the Tuſcan fea, and paſſing by 
ſeveral iſlands and cities, at length they came in 


view of Puteoli, which being ſhewn to him, he 


haſtened to go forth, deſirous to tread in the ſteps 
of the Apoſtle Paul; but a violent wind ariſing 
would not permit him to accompliſh this deſign. 
His attendants, the relaters of the martrydom, ſay, 
that the wind then became favourable for one day 
and night; —and that they were hurried on con- 
trary to their wiſhes: THEY ſorrowed at the 


thought of being ſeparated from him: but RE re- 


joiced in the proſpect of ſoon leaving the world 
and departing to his Lord, whom he loved :— 
They failed into the Roman port Oftia; and when 
the impure ſports were at an end, the ſoldiers be- 
gan to be offended with his flowneſs; but the biſhop 
Jjoytully complied with their haſtineſs. Oſtia was 
{ome miles from Rome; and he was met by the 
Roman Chriſtians, who intimated their ſtrong 
deſire for his preſervation, Some of them pro- 
bably had influence with the great; and they were 
willing to try it: Ignatius, however, was inflexible. 
He was brought to Rome, and preſented to the 
Prefect of the city. 

When he was led to execution he was attended 
by a number of the brethren, and was allowed to 


Join 


CENT. 11. DURING THE REIGN OF TRAJAN. 197 


Join in prayer with them. And he prayed to the 
Son of God * in behalf of the Churches, —that he 
would put a ſtop to the perſecution, and continue 
the love of the brethren toward each other. He 
was then led into the amphitheatre, and ſpeedily 
thrown to the wild beaſts. He had here alſo his 
wiſh : The beaſts were his grave: A few bones 
only were left, which the deacons gathered, care- 
fully preſerved, and afterwards buried at Antioch, 
The writers thus conclude. “ We have made 
known to you both the day and the time of his 
martyrdom, — that being aſſembled together ac- 
cording to that time, we may jointly commemo- 
rate the magnanimous martyr of Chriſt, who trode 
under-foot the devil, and completed the courſe 
which he had devoutly wiſhed in Chriſt Jeſus our 
Lord, by whom and with whom all glory and 
power be to the Father with the bleſſed Spirit for 
ever. Amen.” | 
Uſher has preſerved, or rather reſtored to us alſo 
an epiſtle of Polycarp to the Philippians. It 
breathes the ſame ſpirit as thoſe of his fellow- 
diſciple, but has lets pathos and vigour of ſen- 
timent. Citations from it will be needleſs.— He 
begs the Philippians to communicate to him what 
they knew of Ignatius, whom they had ſeen at 
Philippi, after his departure from Smyrna. We 
hence fee how the Churches then formed one large 
fraternity, abſtracted from partial views of ſup- 
porting little factions and intereits. He exhorts 
them to obey the word of righteouſneſs, and to 
exerciſe all patience, which they had ſeen ex- 
emplified in Ignatius, and in others among them 
ſelves, and in Paul himſelf, and the reſt of the 
Apoſtles: for theſe loved not this preſent world, 
5 but 


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198 HISTORY OF THE CHURCH. CHAP. 1. 


but him, who died and was raifed again by God 
for us. By his account it appears, that the Phi- 
| pp pians ſtill retained the Chriftian ſpirit 83 
the Preſbyters, Valens, together with his wife 

had finned through covetouſneſs. Would to God 
ſuch ſpots in the paſtoral character were as ſingular 
in our times! Polycarp beautifully expreſſes his 
charitable concern for them, and exhorts them, in 
affectionate ſympathy, to endeavour to reſtore their 
ſpiritual health. 

Theſe facts and obſervations throw ſome light on 
the perſecution of Trajan, on the ſpirit of Chriſ- 
tians fo far as it can be collected at that time, 
on the martyrdom of Ignatius, and on the fignal 
glory which God was pleaſed to diffuſe around it 
among the Churches. 


CENT. 11. ADRIAN AND AN TONINUSPIVUS. 199 


„„ CWAT. 


THE HISTORY OF CHRISTIANS DURING THE 


REIGNS OF ADRIAN AND ANTONINUS 
PIUS, | 


great military expedition into the Eaft, whence he 
Iived not to return. His exploits and triumphs 
fall not within my province: I have no concern 
with him except in that line, in which to a Chriſ- 
tian he muſt appear to the greateſt diſadvantage; 
and out of which, it were heartily to be wiſhed, 
that he had ever given any evidence of a deſire to 
remove. His ſucceſſor, Adrian, appears not to 
have iſſued any perfecuting edicts. But the 
iniquity of his predeceſſor ſurvived; and Adrian's 
ſilent aquieſcence for a time, gave it ſufficient ſcope 
to exert itſelf in acts of barbarity. 

In the mean time the Goſpel ſpread more and 
more. A number of Apoſtolical perſons demon- 
ſtrated by their conduct, that the Spirit, which 
had influenced the Apoſtles, reſted upon them. 
Filled with divine charity, they diſtributed their 
ſubſtance to the poor, and travelled into regions, 
which, as yer, had not heard the faund of the Goſ- 
pel: and having planted the faith, they ordained 
paſtors, committed to them the culture of the new 


N 4 much 


RAJAN died in the year 117. The latter A. D. 
1 part of his reign had been employed in his 117. 


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200 HISTORY OF THE CHURCH. CHAP. 17. 


much alacrity*. It is natural to admire here the 
power of the Holy Spirit of God in the production 
of fo pure and charitable a temper ; to contraſt it 
with the illiberal ſelfiſnneſs too prevalent even among 
the beſt in our days; and to regret how little is done 
for the propagation of the Goſpel through the world, 

by nations whoſe aids of commeice and navigation 
are ſo much ſuperior to thoſe enjoyed by the 


antients.— One advantage thoſe Chriftians poſ- 


ſeſſed indeed, which we have not: They were all 
one body, one Church, of one name, and cor- 
dially loved one another as Brethren : The atten- 
tion to fundamentals, to real Chriſtianity was not 


diſſipated by ſchiſmatic peculiarities, nor was the 


body of Chriſt rent in pieces by factions : There 
were indeed many heretics; but real Chriſtians ad- 
mitted them not into their communities: the line 
of diſtinction was drawn with ſufficient preciſion; 
and a diflike of the perſon or offices of Chriſt, 
and of the real ſpirit of holineſs, diſcriminated the 
heretics: and Separation from them, while it was 
undoubtedly the beſt mark of charity to their ſouls, 
tended to preſerve the faith and love of true Chrit- 
tians in genuine purity. 

Among thele holy men Quadratus was much 
diſtinguiſhed. He ſucceeded Publius in the bi- 
ſhopric of Athens, who had ſuffered martyrdom 
either in this or in the foregoing reign. He found 
the flock in a diſperſed and confuſed ſtate f: Their 
publick aſſemblies were deſerted: their zeal was 
grown cold and languid: their lives and manners 
were corrupted; and they ſeemed likely to apoſta- 
tize from Chriſtianity. Quadratus laboured to 
recover them with much zeal and with equal 


ſuccels. 


Euſeb. book iii. chap, xxxiii. _ + Euſeb. book iv. xxii. 


CENT. II. ADRIAN AND ANTONINUS PIUS, 201 


ſucceſs v. Order and diſcipline were reſtored, and 
with them the holy flame of godlineſs. One of the 
ſtrongeſt reſtimonies of theſe things, is the account 
which the famous Origen, in the ſecond book of 
his treatiſe againſt Celſus, gives of the Athenian 
Church. While this great man 1s demonſtrating 
the admirable efficacy of Chriſtian faith on the 
minds of men, he exemplifies his poſitions by this 
very Church of Athens, on account of its good 
order, conſtancy, meekneſs, and quietneſs:;—He 
repreſents it as infinitely ſuperior in theſe reſpects 
to the common political aſſembly in that city, 
which was factious and tumultuary: — He affirms 
that it was evident, that the worſt parts of the 
Church were better than the beſt of their popular 
aſſemblies. This is a very pleaſing teſtimony to 
the growth of Chriſtianity, ſince the time that a 
handful of feed was ſown there by St. Paul: and 
let the teſtimony of ſo penetrating and ſagacious 
an obſerver as Origen be conſidered, as one of the 
many proofs that might be given of the happy effect 
which real Chriſtianity has on human ſociety. To 
a mind not mtoxicated with vain ideas of ſecular 
glory, the Chriſtian part of Athens muſt appear 
infinitely more happy and more reſpectable, than 
that commonwealth ever had been in the meri— 
dian of it's glory. — But we hope in future pages 
to give much ſtronger proofs of the advantages de- 
rived to fociety from the Golpel. 

In the ſixth year of his reign, Adrian came to 
Athens, and was initiated in the Eleuſinian myſte- 
ries. This Prince was remarkably fond of Pagan 
inſtitutions; and by this very circumſtance demon- 
ſtrated a ſpirit extremely foreign to Chriſtianity. 
The perſecutors were proceeding with {anguinary 


vigour, 
* Cave's life of Quadratus. 


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202 HISTORY OF THE CHURCH. CHAP. It. 


vigour, when Quadratus, at length, preſented an 
apology to the Emperor, in which he defended 


the Gofpel from the calumnies of it's enemies; 


and in which he particularly took notice of our 
Saviour's miracles, his curing of diſeaſes, and raiſ- 
ing of the dead, —ſome inſtances of which, he ſays, 
namely, of perſons raiſed from the dead, were alive 
in his time. 


Ariſtides, a Chriftian writer at that time in 


Athens, addreſſed himſelf alſo to Adrian in an 


apology on the ſame ſubject. The good ſenſe of 
the Emperor at length was rouzed to do juſtice to 
his innocent ſubjects. The apologies of the two 


writers may be reaſonably ſuppoſed to have had 


fome effect on his mind: Yet a letter from Screnius 
Granianus, Proconſul of Afia, may be concerved 
to have moved him ſtill more. He wrote to the 
Emperor, that it ſeemed to him unreaſonable, that 
the Chriſtians ſhould be put to death, merely to 
gratify the clamours of the people, without trial, 


and without any crime proved againſt them.“ This 


ſeems the firſt inſtance of any Roman Governor 
daring publickly to ſuggeſt ideas contradictory to 
Trajan's iniquitous maxims, which inflicted death 
on Chriſtians As svcn, abſtracted from any moral 
guilt. And it ſeems to me a ſufficient proof, that 
the ſevere ſufferings of Chriftians at this period, 

which appear to have been very remarkable in Aſia, 

were more owing to the active and ſanguinary ſpirit 
of perſecution itſelf, — which, from Trajan's ex- 
ample, was become very faſhionable, —than to any 
explicit regard to his Edicts. We have Adrian's 


Reſcript addrefled to Minucius Fundaaus, the 


ſucceſſor of Granianus, whoſe Government ſeems 


to have been near to its ane, when he wrote 
to the Emperor. 


72 


CENT. IT. ADRIAN AND ANTONINUS PIUS. 203 


To Minucins Fundanns. 


ce have received a letter written to me by the 
very illuſtrious Serenius Gramanus, whom you 
have ſucceeded. — To me then the affair ſeems by 
no means fit to be ſlightly paſſed over, that men 
may not be diſturbed without cauſe, and that Syco- 
phants may not be encouraged in their odious 
practices. If the people of the province will ap- 
pear publickly, and make open charges againſt the 
Chriſtians, ſo as to give them an opportunity of 
anſwering for themſelves, let them proceed in that 
manner only, and not by rude demands and mere 
clamours. For it is much more proper, if any per- 
{on will accuſe them, that vou ſhould take cogni- 
zzance of theſe matters. If any then accuſe, and 
ſhew that they actually break the laws, do you de- 
termine according to the nature of the crime. 
But, by Hercules *, if the charge be a mere ca- 
lumny, do you eſtimate the enormity of fuch 
calumny, and puniſh it as it deſerves.” 
Notwithſtanding the obſcurity, which I find 
Dr. Jortin and Dr. Lardner ſuppoſe to be in this 
reſcript, I cannot but think it clearly ſhews that it 
was the intention of the Emperor to prevent Chriſ- 
tians from being punithed as svcn. The only 
reaſon for heſitation, which I can fee, is the incon- 
ſiſtency of it with Trajan's reſcript. But it does 
not appear that Adrian intended the conduct of 
his predeceſſor to be the model of his own: and 
we ſhall ſee, in the next reign, ſtill clearer proofs 
of the equity of Adrian's views. It is but juſtice 
due to this Emperor, to free his character from 
the charge of perſecution ; and Chriſtians of that 
or 
This is an Oath, demonſtrating only the earneſtneſs of 


the writer in his declarations, according to the uſual profane- 
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204 HISTORY OF THE CHURCH. CHAP, 11. 


or of any age could not object to the propriety of 
being puniſhed equally with other men, if they 
violated the laws of the ſtate. But it is the glory 
of the times we are now reviewing, that no men 
were more innocent, peaceable, and well - diſpoſed 
citizens than the Chriſtians. Vet the enmity of 
men's minds againſt real godhneſs, — ſo natural in 
all ages, — laid them under extreme diſadvantages 
unknown to others, in vindicating themſelves from 


unjuſt aſperſions: and this forms, indeed, one of 


the moſt painful croſſes which good men muſt en- 


dure in this life. For example, many heretics, 


who wore the name of Chriſtians, were guilty of 
the moſt deteſtable enormities: theſe were indiſ- 


criminately charged by the pagans on Chriſtians in 


general. This circumſtance, in addition to other 
ſtill more important reaſons, rendered them careful 
in preſerving the line of ſeparat ion diſtinct: and, 


by the excellency of their doctrine, and the purity 
of their lives, they were enabled gradually to over- 
come all uncandid inſinuations. 

There is extant alſo a letter of Adrian“, in 
which he fpeaks of Chriſtian biſhops in as reſpect- 


able a manner as of the prieſts of Serapis; and of 


Chriſtians in general as very numerous at Alex- 
andria. Since St. Mark's time therefore, it 1s 
evident, though we have ſcarce any particular ac- 
counts, that the Goſpel muſt have flouriſhed 
abundant!y 1 in Egypt. 

But the ſame <quitable rule of government, 
which forbad Adrian to punith the innocent Chriſ- 
tians, led him to be very ſevere againſt the guilty 
Jews: for now appeared Barchochebas, who pre- 


tended to be the ſtar propheſied of by Balaam. 


This miſerable people, who had re) fad the true 
Chriſt, received the impoſtor with open arms; and 


were 
* Vopiſcus, b. 2. 67. 


CENT. II. ADRIAN AND AN TONIN US PIUS. 205 


were by him led into horrid crimes; and amongft 
the reſt into a cruel treatment of the Chriſtians®. 

The iſſue of the rebellion was the entire excluſion 
of the Jews from the city and territory of Jeru- 
ſalem. Another city was erected in its ſtead, and 
called, after the emperor's name, Alia. This 
leads us to confider how the ſtate of the Mother- 
church of Jeruſalem was affected by this great re- 
volution. The Chriſtian Jews, previous to the 
deſtruction of Jeruſalem by Titus, as it has been 
obſerved, had retired to Pella, a little rown beyond 
Jordan, inhabited by Gentiles : The unexpected 
retreat of Ceſtius had given them this opportunity 
of effecting their eſcape. How long they con- 
tinued here, is uncertain. They muſt, however, 
have returned before Adrian's time, who, coming 


to Jeruſalem 47 years after the devaſtation, found A. P. 
there a few houſes and a little Church of Chriſ- 47- 


tians built on mount Sion. Here the Church of 
Jeruſalem kept their folemn aflemblies, and ſeemed 
to have acquired a ſplendid acceſſion by the con- 
verſion of Aquila, the emperor's kinſman, whom he 
made governor and overſeer of the new city. But as 
he continued to purſue his magic and aſtrological 
ſtudies, he was excluded from the Church. — 
A ſtrong proof that the Mother- church {till re- 
tained a meaſure of its priſtine purity and diſci- 
pline! — Corrupt churches are glad to retain per- 
{ons of eminence in their communion, however 
void of the ſpirit of the Goſpel.— Aquila, incenſed, 
apoſtatized to Judaiſm, and tranſlated the Old 
Teſtament into Greek. 

E uſebius, b. 4. c. 5. gives us a liſt of the bi- 
thops who ſucceſſively preſided in Jeruſalem. The 
firſt 


* Juſtin Martyr, in his firſt, commonly called ſecond apology, 
obſerves that Barchochebas cruelly tortured ſuch Chriitians az 
refuſed to deny and blaſpheme Jeſus Chriſt. 

+ Cave's life of Simeon. 


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206 HISTORY OF THE CHURCH, CHAP, 11. 


firſt was the Apoſtle James, the ſecond Simeon ; 
both whoſe hiſtories have been recorded. He 
mentions thirteen more; but we have no account 
of their characters or actions. During all this 
time ſomething judaical ſeems to have continued 
in their practice; though Jewiſh ideas would na- 
turally decay by decrees. The revolution under 
Adrian, at length put a total end to the Jewiſh 
Church, by the extirpation and baniſhment of 
this people.— To ſuch outward changes is the 
Church of Chriſt ſubject: a new Church, however, 
aroſe in Aha, of the Gentiles, whoſe biſhop was 
named Mark. 

Adrian, after a reign of twenty-one years, was 
ſucceeded by Antoninus Pius, who appears to 
have been, at leaſt in his own perſonal character 


and intentions, always guiltleſs of Chriſtian blood. 


It was now very difficult for the enemies of Chriſt 
to ſupport their perſecuting ſpirit, with any toler- 
ably ſpecious pretenſions: The abominations of 
heretigs, whom ignorance and malice will ever 
confound with real Chriſtians, furniſhed them with 
ſome : Probably theſe were much exaggerated : 


but whatever they were, the whole Chriſtian name 


was accuſed of them. They were charged with 
inceſt and the devouring of infants; and thus a 
handle was afforded for the barbarous treatment of 
the beſt of mankind; till time detected the flan- 


ders, and men became at length aſhamed of at- 


fecting to believe what was in its own nature 
improbable, and was ſupported by no evidence. 
It pleaſed God at this time to endow ſome chriſ- 
tians with the power of defending his truth by 


the manly arms of rational argumentation. Juſtin 


Martyr preſented his firſt apology to the em- 
v peror Antoninus Pius, about the third year of 
D- his reign, A. D. 140. He was of that claſs of 
men 


CENT, II. ADRIAN AND ANTONINUS PIUS. 207 


men who, in thoſe days, were uſually called phi- 
loſophers. His converſion to Chriſtianity, his 
views and ſpirit, his labours and ſufferings, wall 
deſerve to be conſidered in a diſtinct chapter. 
Suffice it here to ſay, that the information and 


arguments, which his firſt apology contained, were 


not in vain, Antoninus was a man of ſenſe and 
humanity. Open to conviction, uncorrupted by 
the vain and chimerical philoſophy of the times, 
he was defirous of doing juſtice to all mankind. 
Aſia propria was {till the ſcene of vital Chriſtianity 
and of cruel perſecution.— Thence the Chriſtians 
applied ro Antoninus; and complained of the 
many injuries which they ſuſtained from the people 
of the country.—Earthquakes, it ſeems, had lately 
happened; and the pagans were much terrified, 
and aſcribed them to the vengeance of Heaven 
againſt the Chriſtians. We have both in Euſe- 
bius * and at the end of Juſtin's firſt apology, the 
edict ſent to the common council of Aſia; every 
line of which deſerves attention. 


The Emperor to the common conucil of Afta. 


J am quite of opinion, that the Gods will 


take care to diſcover ſuch perſons. For it much 
more concerns them to puniſh thoſe who refuſe 


to worlhip them than you, if they be able. But 
you haraſs and vex the Chriſtians, and accuſe them 
of Atheiſm and other crimes, which you can by 
no means prove. To them it appears an advant- 
age to die for their religion, and they gain their 
point, while they throw away their lives, rather 


than comply with your injunftions, As to the 


earthquakes, which have happened in palt times, 
or lately, is it not proper to remind you of your 


Own 
i B. 4, X1, xil, xv, 


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208 HISTORY OF THE CHURCH. CHAP. 11. 


own deſpondency, when they happen; —and to 
defire you to compare your fpirit with theirs, and 
obſerve how ſerenely they confide in God? In 


fuch ſeaſons you ſeem to be ignorant of the Gods, 
and to negle& their worſhip: You live in the 


practical ignorance of the ſupreme God himſelf, 


and you haraſs and perſecute to death thoſe who 


do worſhip him. Concerning theſe ſame men ſome 


others of the provincial governors wrote to our 


divine father Adrian, to whom he returned anſwer, 
—*< That they ſhould not be moleſted, unleſs they 


appeared to attempt ſomething againſt the Roman 


government.” Many alſo have fignified to me 
concerning theſe men, to whom I have returned an 
anſwer agreeable to the maxims of my father. 
But if any perſon will {till perſiſt in accuſing the 
Chriſtians merely as ſuch, Let the accuſed be ac- 
quitted, though he appear to be a Chriſtian ; —and 
let the accuſer be puniſhed.” Set up at Epheſus 
in the common aſſembly of Aſia. 

Euſebius informs us, that this was no empty 
edict, but was really put in execution. Nor did 
this emperor content himſelf with one edict. He 
wrote to the fame purport to the Lariſſeans, the 
Theflalonians, the Athenians, and all the Greeks. 

As this prince reigned 23 years, ſuch vigorous 
meaſures muſt, after ſome time at leaſt, have had 
their effect. And we may fairly conclude that 
during a great part of this reign the Chriſtians were 
permitted to worſhip God in peace. A few re- 
marks on the conduct of this prince, and on the facts 
which appear on the face of his edict may be 
judged not improper. 

1. There are, it ſeems, ſome inſtances of princes, 


even in antient hiſtory, not unacquainted with the 


juſt principles of religious liberty, which are now 
more generally underſtood. The moſt intelligent 
'  tegiflator, 


cc 


CENT. IT. ADRIAN AND ANTONINUS PIUS. 209 


legiffator, in any age, never underſtood the natural 
rights of conſcience better than Antoninus P:us. 
He ſaw that Chriſtians, as suck, ought not to be 
puniſhed. His ſubjects, bigoted and barbarous, 
were far from thinking ſo; and it was not till after 
repeated edicts and menaces, that he forced them 
to ceaſe from perſecution. 

2, In the conduct of this emperor one may ob- 
ſerve how far human nature can advance in moral 
virtue by its natural reſources, while it remains 
deſtitute of the grace of God and the ſuperior 
principle of holineſs. If the advocates of natural 
morality conſidered as abſtracted from Chriſtianity, 
were to fix on a character the moſt able to ſup- 
port the weight of their cauſe, it would be their in- 
tereſt to put it into the hands of Antoninus Pius. 
He would defend it, not with pompous fyſtems 
and declamatory flouriſhes, but by an amiable, 
generous, and magnanimous conduct. I have been 
aſtoniſhed at the character that is recorded of him. 
Doubtleſs a more diſtinct and explicit detail of 
his life would leſſen our admiration. We have not 
the opportunity of khowing him fo thoroughly 
as we do Socrates and Cicero. The former, by 
the writings of his ſcholars, the latter by his own, 
are known as minutely as if they were our con- 
temporaries. Could the emperor be as accurately 
ſcrutinized, poſſibly ſomething of the ſupercilious 
pride of the Grecian, or of the ridiculous vain 
glory of the Roman patriot, might appear. They 
are both allowed to be very eminent patterns of 
moral virtue; but yet, with all the diſadvantages 
of ſuch imperfect hiſtorians as Victor and Julius 
Capitolinus, they muſt concede the palm to Anto- 
ninus. Deſpotic power, in his hands, ſeems to 
have been only an inftrument of doing good to 
mankind. His temper was mild and geatle 1n a very 

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210 HISTORY OF THE CHURCH. CHAP, Ir, 


high oper; yet the vigour of his government 
was as ſtriking, as if he had been of the moſt 
keen and irritable diſpoſition. He conlulted the 
welfare of his ſubjects with great diligence : He 
attended to all perſons and things with as minute 
an exactneſs, as if his own private property had 
been concerned*®.—Scarce any fault is aſcribed to 
him, but that of a temper exceſſively inquiſitive. 

His ſucceſſor, the ſecond Antoninus, owns, that he 
was religious without ſuperſtition; and in particu- 
lar, that he was not ſuperſtitious in the worſhip of 
the Gods. This we have in his Stoical medita- 
tions {till extant ft. We cannot therefore doubt 


but that a perſon of this ſtamp would find op- 


portunities of knowing what Chriſtianity was, 
He certainly did know ſomething of it, and 
he approved of the moral conduct of Chriſtians. 
He gives them the moſt honourable charaQter, has 
no fear of them as diſloyal or turbulent, and makes 


compariſons between them and Pagans to the 


advantage of the former. From an expreſſion in 
the edict,.—“ if they be able,” —one might be 
tempted to ſuſpect, that he had very little ix TER- 
NAL reſpect for the gods. Were there no God, 
no Divine Providence, and no future ſtate, the 
virtue of this man would doubtleſs be as complete, 
and as confiſtent as ſo abſurd an hypotheſis will 
permit :—but his caſe ſhews, that it is poſſible, by 
the united influence of good ſenſe and good tem- 


per, for a man to be extremely beneficent to his 


fellow-creatures, without due regard to his Maker. 
Surely—if the holineſs of a truly converted Chrit- 
tian, and the mere moral virtue of a © natural 
man,” were the ſame things. Antoninus ought to 
be eſteemed a Chriſtian. — Yet it does not ** 

that 


Juli. Capitol. Vit. Ant. chap. 7. See Lardner's Colles- 
tions, chap. xiv. 


+ "> 6. c. 30. 


CENT. II. ADRIAN AND AN TONI NUS PIUS. 211 
that he ever ſeriouſly ſtudied the Goſpel. = A 


| ſceptical careleſſneſs and indifference, not unlike 


that temper, which, under the names of candour 
and moderation, has now overſpread the face of 
Europe, appears to have poſſeſſed the mind of this 
amiable prince: and, while he attended to the 


temporal advantages of mankind, and felicitated 


himlelf on his good actions, he ſeemed to forget 


that he had a foul accountable to the Supreme 


Being; and ſcarce to think it poſſible, that it 
ſhould have any guilt to anſwer for before HI. 
The evil of ſuch a contempt of God is what man- 
kind are of all things leaſt inclined to diſcern: Yet 
it is the evil of all others the moſt vehemently op- 
poſed in ſcripture under the ſeveral branches of 


idolatry, unbelief, telt-rightcoutneſs, and pride. 


No wonder;—for, without a knowledge of this 
evil, and a humble ſenſe of guilt in conſequence, 
the very nature of the Goſpel itſelf cannot be un- 
derſtood. The concluſion reſulting from this 
conſideration is, that godlineſs is perfectly diſtinct 
from mere morality: The latter indeed always 
flouriſhes where godlineſs is; but it is capable of a 
ſeparate exiſtence. 

3. The edict of this good emperor 1s a ſingu- 
larly valuable teſtimony in favour of the Chriſtians 
of that time. Ir appears that there were then a 
race of men devoted to the ſervice of Chriſt, ready 
to die for his name and for his religion: Theſe 


men exemplified the ſuperior worth of their reli - 


gion by a ſuperior probity and innocence of man— 
ners, ſo as to appear the beſt of ſubjects in the 
opinion of an emperor of the higheft candour, in- 
telligence, and acute obſervation. They were not 
inferior to the moſt excellent of the heathens in 
morality: and they poſfeſſed, further, —what this 
emperor confeſſes their enemies were void ot, —a 

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212 HISTORY OF THE CHURCH. CHAP. 11. 


ſincere ſpirit of reverence for the Supreme Being, — 
an unaffected contempt of death,—and that to 
which Stoiciſm pretends, —a real ſerenity of mind 
under the moſt preſſing dangers ;—and all this 
grounded on an unſhaken confidence in God. 
We cannot but hence conclude —that the effuſion 
of the Spirit of God, which began at the feaſt of 
Pentecoſt, was ſtill continued. Chriſtians were 
SO IN POWER, and NOT IN NAME ONLY, by the 
teſtimony of an heathen prince: and thole, who 
would ſubſtitute the virtue or the morality of fallen 
man in the place of the religion of Chriſtians, 
would do well to conſider, that found virtue and 
ſound morality themſelves know no ſupport like 
that of Chriſtianity.— This divine religion compre- 
hends every poſſible good thing that can be found 
in all others; and has, over and above, its own 
PECULIAR virtues :—lIt poſſeſſes a fund of conſo- 


lation and an energy of ſupport under the proſpect 


of death itſelf ; and it points out the only ſafe and 
{ure road to a bliſsful immortality. 


CENT. 11. JUSTIN MARTYR, 213 


CHAP. III. 


JUSTIN MARTYR. 


THIS great man was born at Neapolis in Sa- 
maria, antiently called Sichem. His father 
was a Gentile, —probably one of the Greeks, be- 
Jonging to the colony tranſplanted thither : He 
we his ſon a philoſophical education.—Juſtin in 
hh youth travelled for the improvement of his 
underſtanding; and Alexandria afforded him all 

' the entertainment which an inquiſitive mind could 
derive from the faſhionable ſtudies. The Stoics 
appeared to him at firſt the maſters of happineſs. 
He gave himſelf up to one of this ſect, till he 
found he could learn from him nothing of the 
nature of God. It is remarkable —as he tells us 
himfelf *,. that his tutor informed him, — this was a 
knowledge by no means neceſſary; which fact very 
much illuſtrates the views of Dr. Warburton con- 
cerning theſe antient philoſophers: namely, that 
they were Atheiſts in reality, He next betook 
himſelf to a Peripatetic, whoſe anxious defire of 
ſettling the price of his inſtructions convinced 
Juſtin, that truth did not dwell with him. A 
Pythagorean next engaged his attention, who, re- 
quiring of him the previous knowledge of muſic, 
aſtronomy, and geometry, diſmiſſed him for the 
preſent, when he underſtood that he was unfurniſhed 
with thoſe ſciences. In much ſolicitude he applied 
himſelf 


His dialogue with Trypho, whence the account of his 
converſion 1s extracted. * | | 
7 


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himſelf to a Platonic Philoſopher; and with a more 
plauſible appearance of ſucceſs from this teacher than 
from any of the foregoing. He now gave himſelf to 
retirement. As I was walking,” ſays Juſtin, “ near 
the ſea, I was met by an aged perſon of a venerable 
appearance, whom [I beheld with much attention. 

We ſoon entered into converſation ; and upon my 
profeſſing a love for private meditation; ; the vene- 
rable old man hinted at the abſurdity of mere 


ſpeculation abſtracted from practice: This,” con- 


tinues Juſtin, “ gave occaſion to me to exprels 
my ardent deſire of knowing God, and to expatiate 
on the praiſes of philoſophy. The ſtranger by 
degrees endeavoured to cure me of my ignorant 
admiration of Plato and Pythagoras : He pointed 
out the writings of the Hebrew prophets as much 
30re antient than any of thoſe called philoſophers; 
and he led me to ſome view of the nature and of 
the evidences of Chriſtianity :” He added, Above 
all things, pray, that the gates of light may be 
opened to you: for they are not diſcernible, nor to be 
underſtood by any one, except God and his Chriſt 
enable a man to underſtand.” He ſaid many 
other things to the ſame effect: He then directed 
me to follow his advice; and he left me. I faw 
him no more; but—1mmediately a fire was kindle 
in my foul, and I had a ſtrong affection tor the pro- 
phets and for thoſe men who are the friends of Chriſt: 
I weighed within mylelt the arguments of the aged 
ſtranger; and, in the end, 1 tound the divine Scrip- 
tures to be the only ſure philoſophy.” —\Ve have no 
more particulars of the exercil.s of his mind in 
religion. — His convertion took place, from this 
beginning, ſometime in the reign of Adrian. But 
he has ſhewn us enough to make it evident, that 
CONVERSION was then looked upon as an inward 
ſpiritual work in the foul, — the fame work of grace 


which 


CENT. IT. JUSTIN MARTYR. 


which the Spirit operates at this day on real Chriſ- 
| titans. There appear, in his caſe, an earneſt 
thoughtfulneſs attended with a ſtrong deſire to 
know God, and alſo an experimental ſenſe of his 
own 1gnorance and of the inſufficiency of human 
reſources : Then there appear further, = the pro- 
vidential care of God in bringing him under the 

means of Chriſtian inſtruction, —a direction to his 
foul to pray for ſpiritual illumination, — the divine 
hunger created in his heart, — and, in due time, 
the ſatisfactory comforts and privileges of real 
Chriſtianity ; which with him was not mere words 
and declarations; for he ſays, He found Chriſtianity 


to have a formidable majeſty in it's nature, adapted 


to terrify thoſe who are in the way of tranſgreſſion, 
as well as a ſweetneſs, peace, and ſerenity for thoſe 
who are converſant in it. He owns in another of 
his works *, that the example of Chriſtians ſuffer- 


ing death fo ſerenely for their faith, moved his 


mind not a little: This is an obvious confideration 
and need not be inſiſted on; however worthy it 
may be the notice of thoſe called Philoſophers in 
any age. Juſtin after his converſion ſtill wore the 
uſual philolophic garb, which demonſtrates that 
he retained, perhaps, too great an affection for the 
{tudies of his youth ff: and if I miftake not, he 
always preſerved a very ftrong tincture of the ſpirit 
of philoſophy, though not in ſuch a manner as to 

prevent his fincere attachment to the Goſpel. 
Coming to Rome in the time of Antoninus Pius, 
he there wrote a confutation of the heretics; parti- 
cularly of Mlarcion, the ſon of a biſhop born in 
Pontus; who, for lewdneſs }, was ejected from the 
: Church 


* Apology ſecond, though miſnamed the firſt, in all the 
copies of Juſtin. | | 

+ Cave's life of Juſtin. 

t The truth of this charge againſt his morals has been diſ- 
puted, paſſibly with juſtice, 1 


215 


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216 HISTORY OF THE CHURCH. CHAP, 111. 


> Church and had fled to Rome, where he broached 
errors of an Antinomian tendency. It makes no 
part of my plan to.define the ſyſtems of heretics ; 
but only to ſpeak of them as they come in my 
way, with a ſpecial reference to the oppoſition, 
which they made to the fundamentals of the 
Goſpel. That holineſs, without which no man 
| ſhall ſee the Lord,” and which it was the great de- 
ſign of Chriſt to promote, found in this pretended 
Chriſtian a cordial enemy. Juſtin, who had taſted 
of the holy nature of the Goſpel in his own expe- 
rience, withſtood him both in converſation and by 
A. D. his writings. About the year 140, he publiſhed 
140. his excellent apology for the Chriſtians, addreſſed 
to Antoninus Pius, which, with reſpect to the 
Chriſtians, may reaſonably be ſuppoſed to have had 
a conſiderable influence on the political conduct of 
that prudent Emperor. 

It appears from this performance, that it was 
common to accuſe Chriſtians merely As su c; and 
to charge the faults of any perſons, who bore the 
name, on the whole body.— Thus there is no new 
thing under the Sun. —- The term Chriſtian was 
matter of obloquy at that time: Various other 
terms of ſcoff and contempt have been invented 
ſince; and it requires no great degree of rational 
power to ſhew, as Juſtin has done completely, the 
abſurdity and inconcluſiveneſs of ſuch methods of 
attacking religion, whether they be antient or 
modern. He takes notice alſo of the happy effects 
which the conduct of Chriſtians had then on man- 
kind. We have many inſtances,” ſays he, to 
ſhew the powerful effects of example among 
men: Many perſons have been impreſſed in favour 
of the Golpel by obſerving the ſobriety and 
temperance of their neighbours, — or the un- 
paralleled meekneſs of their (cllow-travellers ns 

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' CENT. 11. JUSTIN MARTYR, 217 


cruel treatment, or the uncommon integrity and 
equity of thoſe with whom they tranſacted buſi- 
neſs.” Theſe are freſh proofs of the continuance 
of vital religion in the time of Juſtin: — A man 
calling himſelf a Chriſtian, without any practical 
power of the religion, would ſcarcely have then been 

claſſed among the brethren. I find allo freſh proofs, 
in this apology, of the ſtrong line of diſtinction kept 
up in thoſe days between Chriſtians and heretics. 
The author obſerves that the latter were fond of the 
name of Chriſtians, and yet were not perſecuted.— 
There was nothing in their ſpirit and conduct that 
provoked perſecution.—He takes notice alſo of the 
{mall number of Jewiſh converts in compariſon of 
the main body of the nation. But this, he ob- 
ſerves, was agreeable to the prophecies of the Old 
Teſtament. He deſcribes likewiſe the cuſtoms of 
the primitive Chriſtians in publick worthip, and in 
the adminiſtration of the Sacraments, in order to 
ſhew the falſity of the charges generally urged 
againſt them. 

Not long after bis firſt a pology, Juſtin left 
Rome and went to Epheſus, where he had a diſ- 
courſe with Trypho the Jew ; — the ſubſtance of 
which he has given us in a dialogue. In this work 
he notices the common calumnies againſt Chriſ- 
tians, — of their eating men, — of their extinguiſh- 
ing the lights, —and of their promiſcuous ſenſuality ; 
but treats theſe charges as not credited by men of 
ſenſe and candour among their enemies; and there- 
fore as not meriting a ſerious confutation. 

On his return to Rome, he had frequent conteſts 
with Creſcens the Philoſopher, —a man equally re- 
markable for malignity to Chriſtians, and for the 
moſt horrid vices. Juſtin now preſented his ſecond 
apology to M. Antoninus Philoſophus, the ſuc- 
ceſſor of Pius, and a determined enemy to Chriſ- 

tians. 


218 HISTORY OF THE CHURCH. CHAP. 111. 


tians. He had conceived hopes of ſoftening his 
mind toward them, as he had done that of his 
predeceſſor, — but in vain. Marcus was their 
enemy during his whole reign ; and they ſcarcely 
ever had an enemy more implacable.—The i imme- 
diate occaſion of the ſecond apology, as he himſelf 
informs the Emperor, was this: — | 
A certain woman at Rome had, together with 
her huſband, lived in extreme profligacy and licen- 
tiouſneſs. But on her converſion to Chriftianity, 
her own conduct being changed, ſhe endeavoured 
to perſuade her huſband alſo to imitate her ex- 
ample, by repreſenting to him the puniſhment of 
eternal fire, which in a future ſtate would be 1n- 
flicted on the diſobedient. But he perſiſting in 
his wickedneſs, ſhe was induced to wiſh for a lepa- 
ration. By the advice of her friends, the conti- 
nued, however, to live with him, hoping that in 
proceſs of time he might be brought to repentance. 
Upon his coming to Alexandria, he proceeded to 
greater lengths of wickedneſs, ſo that finding the 
connection now no longer tolerable, ſhe procured 
a divorce from him. He, not impreſſed with the 
happy change which had taken place in her diſpo- 
tions, and unmored with her compaſſionate at- 
tempts to reſcue him from ruin, accuſed her of 
being a Chriſtian. Upon which ſhe preſented a 
petition to You, O EMPEROR, that the might 
have time to dilpole and regulate her houſhold 
affairs: and the promiſed that after that was done, 
the would anſwer to the charge ; — which petition 
vou granted, The huſband, finding his wite to 
have gained a reſpite from his malice, diverted it 
to another object, — to one Ptolemy, who had 
inſtructed her in Chriſtianity, and who had been 
puniſhed by Urbicius the Prefect of Rome. He 
perſuaded a centurion, his friend, to impriſon 


Ptolemy ; 


CENT. 11. JUSTIN MARTYR 219 


Prolemy ; and to aſk him whether he was a Chriſ- 
tian. He, no flatterer or diſſembler, ingenuouſl 

confeſſed, and was a long time puniſhed with im- 
priſonment. At laſt, when he was brought before 
Urbicius, and was aſked only this queſtion - whether 
he was a Chriſtian, he confeſſed himſelf a teacher 
of the Divine Truth. For no true Chriſtian can 
act otherwiſe. — Urbicius, nevertheleſs, ordered 
him to be led to execution: Upon this, a Chriſ- 
tian, named Lucius, expoſtulated with him on the 
abſurdity of theſe proceedings, — on the iniquity 
of putting men to death merely for a name, ab- 
ſtrated from any one ſpecific charge of guilt ;—a 
conduct unworthy of Emperors ſuch as Pius the 
laſt, or Philoſophus the preſent *, or of the ſacred 
Senate. © You too appear to me to be of the 
ſame ſect, was all that the Prefect deigned to 
reply. Lucius confeſſed that he was; and was 
| himlelf led alſo to execution; which he bore with 
triumphant ſerenity ; declaring that he was now 
going from unrighteous governors to God his gra- 
cious Father and King. A third perſon was ſen- 
tenced alſo to death on the ſame occaſion. And I 
alſo,” continues Juſtin, * expect by perſons of 
this fort to be murdered, perhaps by Creſcens the 
pretended Philoſopher. For the name really be- 
longs not to a Man who, with a view of pleafin 

many deceived perſons, publickly accuſes Chriſ- 
tians of Atheiſm and impiety, though he himſelf be 
totally ignorant of their real character. I, Juſtin, 
have interrogated him, and proved that he is quite 
wnacquainted with the ſubject. I am willing to 
undergo an examination before you in company 
with him. And my queſtions and his anſwers will 


make 


I am aware that the Greek in Juſtin would make it pro- 


bable that Pius was then reigning ; but Euſebius's — 
teſtimony determines me to think otherwiſe. 


220 HISTORY or THE CHURCH. CHAP, 111. 


make it evident to yourſelf, that he knows nothing 
of our affairs; or, at leaſt, conceals what he does 
know.” 
But Marcus was not a man diſpoſed to exerciſe 
common juſtice towards Chriſtians. The philo- 
ſophic garb was no ſhield to Juſtin, even in the 
eyes of an Emperor, who piqued himſelf on the 
ſirname of Philoſopher. The ſincerity of his Chriſ- 
tian attachments outweighed every argument and 
every plauſible appearance 1n his favour. Creſcens 
procured him impriſonment for the crime of being 
a Chriſtian, — the greateſt evil of which a human 
being could be guilty in the eyes of this Emperor. 
The acts of his martyrdom, which carry more 
marks of truth than many other martyrologies, 
give the following account“. He and fix of 
his companions having been apprehended, were 
brought before Ruſticus the Prefect, — who, 1 ſup- 
poſe had ſucceeded Urbicius, —, a perſon of con- 
fiderable eminence, and famous for his attach- 
ment to Stoiciſm. He had been tutor to the 
Emperor, who acknowledges, in the firſt book of 
his Meditations, his obligations to him on ſeveral 
accounts, and particularly for his teaching him to 
be of a placable and forgiving temper. This is 
one inſtance, among thouſands, that it is poſſible 
for a man to be ſtrongly impreſſed with many 
beautiful Ideas of morality ; and ſtill to remain an 
inflexible enemy to the Goſpel. Ruſticus under- 
took to periuade Juſtin to obey the Gods, and to 
comply with the Emperor's edits. — The Martyr 
detended the reaſonableneſs of his „ gs 

which the Governor enquired in what kind 
| learning and diſcipline he had been educated. He 
told him, that he had endeavoured to underſtand 
all kinds of diſcipline, and had tried all methods 
of learning, but finding ſatisfaction in none of 
them, 


* Cave's life of Juſtin. 


4 


CENT. It. JUSTIN MARTYR. 221 


them, he at laſt had found reſt in the Chriſtian 
doctrine, however faſhionable it might be to de- 
ſpiſe it. Wretch! replies the indignant Magiſtrate, 
art thou captivated then by THAT RELIGION? 1 
am, fays Juſtin ; I follow the Chriſtians, and their 


doctrine is right. What is their doctrine?“ It 5 
is this, we believe the one only God to be the 


Creator of all things viſible and inviſible; and we 
confeſs our Lord Jeſus Chriſt to be the Son of God; 
foretold by the prophets of old; and that he is now 
the Saviour, teacher, and maſter of all thoſe who are 
duly ſubmiſſive to his inſtructions, and that he will 
hereafter be the Judge of mankind. — As for my- 
ſelf, I am too mean to be able to ſay any thing 
becoming his infinite Deity : This was the buſineſs 
of the prophets, who, many ages ago, had foretold 
the coming of the Son of God into the world. 
« Where do the Chriſtians uſually aſſemble?“ The 
God of the Chriſtians is not confined to any parti- 
cular place. In what place do you inſtruct your 
{ſcholars ?” Juſtin mentioned the place in which 
he dwelt, and told him that there he explained 
Chriſtianity to all who reſorted to him. The Prefect 
having ſeverally examined his companions, again 
addreſſed Juſtin. © Hear thou, who haſt the 
character of an orator, and imagineſt thyſelf to be 
in the poſſeſſion of truth. If I ſcourge thee from 
head to foot, thinkeſt thou that thou ſhalt go to 


Heaven?“ Although I ſuffer what you threaten, 


yet I expect to enjoy the portion of all true Chriſ- 
tians; as I know that the divine grace and favour 
is laid up for all ſuch, and ſhall be fo, while the 
world endures. © Do you think that you thall go 


to Heaven, and receive a reward?“ I not only 


think ſo, but I know it, and have a certainty of it 
which excludes all doubt. Ruſticus inſiſted that 
they ſhould all go together, and ſacrifice to the 
gods. No man whoſe underftanding is ſound, * 

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222 HISTORY OF THE CHURCH. CHAP. 111 


plies Juſtin, will deſert true religion for the fake 
. of error and impiety. © Unleſs you comply, you 
ſhall be tormented without mercy.” We defire 
nothing more ſincerely than to endure tortures for 
our Lord Jeſus Chriſt, and to be ſaved. Hence 
our happineſs is promoted; and we ſhall have con- 
fidence before the awful tribunal of our Lord and 
Saviour, before which, by the divine appointment, 
the whole world muſt appear. The reſt aſſented, 
and faid, —< Diſpatch quickly your purpoſe, we 
are Chiiſtians, and cannot ſacrifice to idols.” The 
governor then pronounced ſentence, —* as to thoſe, 
who refuſe to ſacrifice to the gods, and to obey 
the imperial edicts, let them be firſt ſcourged, 
and then beheaded according to the laws.” The 
martyrs rejoiced and bleſſed God, and being led 
back to priſon, were whipped and afterwards be- 
| headed. Their dead bodies were taken by Chriſtian 
friends, and decently interred. —=_ 

Thus ſlept in Jeſus the Chriſtian Philoſopher 
A. p. Juſtin, about the year 163, and about the third or 
163. fourth year of the reign of Marcus. Like many 

of the antient fathers he appears to us under the 
greateſt diſadvantage. Works really his have been 
loſt; and others have been aſcribed to him ; part 
of which are not his; and the reſt, at leaſt, of 
ambiguous authority. He is the firſt Chriſtian 
fince the Apoſtles! days, who added to an unquel- 
tionable zeal and love tor the Goſpel the character 
of a man of learning and philotophy. His early 
habits were retained ; and yet were conſecrated to 
the ſervice of God. This man, ſurely, ſhould not 
be ſuſpected of unreaſonable impulſes and fancies. 
His religion was the effect of ſerious and long de- 
liberation : and the very beſt and moſt important 
_ uſe which a Gentleman and a Scholar can make of 
his rational faculties, —namely, —to determine his 
Choice in religion, — was made by Juſtin. He 


examined 


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CENT. 11. JUSTIN MARTYR, 223 


examined the various philoſophic ſects, not merely 
for the purpoſe of amuſement or oſtentation, but 
to find out God; and in God true happineſs : He 
tried and found them all wanting : He fought him 
in the Goſpel: He found him there: He con- 
feſſed him: He gave up every thing for him: He 
was ſatisfied with his choice; and he died in ſere- 
nity. His perſevering in the profeſſion of philo- 
ſophy might probably have another view beſides 
the gratification of his own taſte: He might hope 
to conciliate the affections of philoſophers, and 
allure them to Chriſtianity. The charity of his 
heart appears indeed to have been great: He 
prayed for all men: He declined no dangers for 


the good of fouls; and he involved himſelf in diſ- 


putes with philoſophers for their benefit, to the 
extreme hazard of himſelf. His houſe was open 
for the inſtruction of all who conſulted him; though 
he ſeems to have never aſſumed the eccleſiaſtical cha- 
rafter. To draw gentlemen and perſons of liberal 
education to pay attention to Chriſtianity, appears 
to have been his chief employment. But he found it 
eaſier to provoke oppoſition, and to throw away his 
own life than to perſuade a ſingle pluloſopher to be- 
come a Chriſtian. The danger of learned pride, the 
vanity of hoping to diſarm the enmity of the wiſe of 
this world by the moſt charitable conceſſions, and the 
in curable prejudice of the great againſt the humble 
religion of Jeſus, are much illuſtrated by his ſtory. 
So 1s the victorious efficacy of Divine Grace, which 


ſingled out Juſtin from a race of men, of all others 


the moſt oppoſite to Chrift. We have (cen a philo- 
ſopher perſecuted to death; informed againſt by 
one of his brethren ; condemned by another, and 


ſuffering by the authority of an Emperor, who 


gloried more in the philoſophic than in the Impe- 
rial name. A man of his learning and fagacity 
ſhould not raſhly be ſuppoſed deſtitute of argu- 


ment | 


224 HISTORY OF THE CHURCH. CHAP. 171. 


ment and ſyſtem 1n his views. Men of ſenſe will 
ſcarce think the 1deas of ſuch a perſon unworthy 
of their regard.—Let us fee then briefly what were 
Juſtin's ſentiments in Religion. We may poſſibly 
be led to conclude that Chriſtian principles may 
be ſeriouſly maintained in conſiſtence with the love 
of ſcience and letters: though perhaps we may 
obſerve ſome degree of adulteration, which theſe 
principles received, by paſſing through a channel of 
all others the moſt unfavourable for the conducting 
of their courſe, —the channel of philoſophy *. 

It is certain that Juftin worſhipped Chriſt as the 
true God 1n the full and proper ſenſe of the words. 
We have ſeen one teſtimony of it already in his 
examination before Ruſticus. But let the reader 
hear his own words. Tryphot the Jew finds fault 
with the Chriſtians on account of this very ſenti- 
ment. To me it appears,” ſays he, a paradox 
incapable of any found proof, to ſay, that this 
Chriſt was God before all time; and that then he 
was made man, and ſuffered: And to aſſert that he 
was any thing more than a man, and of men, ap- 
pears not only paradoxical, but fooliſh.” 4 I know,” 
anſwered Juſtin, * that it appears paradoxical; and 
particularly to thoſe of your nation, who are de- 
termined neither to know nor do the will of God, 
but to follow the inventions of your teachers, as 
God declares of you. However, if I could not 
demonſtrate that he exiſted before all time, being 
God the Son of the Maker of the univerſe, and 
that he was made man of the Virgin; yet, as this 
perſonage was ſhewn by every fort of proof to be 

2 the 
® It ſcarce need be repeated, that by this term I mean all 
along that philoſophy of the antients, which was founded in 
pride, was chiefly ſpeculative and metaphyſical, and at bottom 
atheiſtical:—no one objects to thoſe moral maxims of the antient 
9 nn which were in many inſtances excellent, though 
efective in principle. 
+ Dialogue, P. 63. 


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the Chriſt of God, be the queſtion as it may re- 
ſpecting his Divinity and Humanity, you have no 
right to deny that he is the Chriſt of God, even if 
he were only mere man: you could only ſay, that 
I was miſtaken in my idea of his character. For 
there are ſome who call themſelves Chriſtians, who 
confeſs him to be the Chriſt, but ſtill maintain that 
he is a mere man only, with whom I agree not; 
neither do moſt of thoſe who bear that name agree 
with them; becauſe we are commanded by Chriſt 
himſelf not to obey the precepts of men, but his 
own injunctions, and thoſe of the holy prophets.” 
> Thoſe,” ſays Trypho, © who ſay that he was man 
alone, and that he was in a particular manner 
anointed, and made Chriſt, appear to me to ſpeak 
more rationally than you. For we all expect Chriſt 
a man, of men; and that Elias will come to anoint 
him.” — The purport of this whole paſſage is plain : 
The GENERAL body of Chriſtians in the ſecond 
Century held the proper Deity of Jeſus Chriſt : 
They believed that this was a part of Old Teſta- 
ment revelation : and they looked on a ſmall num- 
ber, who held his mere humanity, to be men who 
preferred human teachers to divine. They conſi- 
dered the Jews alſo, the moſt implacable enemies 
of Chriſtianity, as chooſing to be directed rather 
by human teachers than by the divine oracles ; 
and as inexcuſable in denying the Divine Miſſion 
of Chriſt, whatever opinion they might have formed 
of his perſon. — Let the learned reader judge for 
himſelf, by turning to the paſſage in Juſtin, whe- 
ther it will not bear the weight which I have laid 
upon it. — The teſtimony of a man ſo thoughtful, 
judicious, and honeſt as Juſtin, muſt be deciſive, 
or nearly ſo ;—and therefore muſt, in a great mea- 
ſure, determine the queſtion much agitated in our 

Vor. I. F times, 


* 
A 
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N * 4 

KS} 
_ 


226 HISTORY OF THE CHURCH. CHAP. 111. 


times, relative to the opinion of the antients, con- 
cerning the Perſon of Chriſt. 

In another part of the ſame dialogue , he ſpeaks 
of Chriſt as the God of Iſrael who was with Moſes ; ; 
and explains his meaning when he ſaid that true 
Chriſtians regarded what they were taught by the 
Prophets. In his firſt apology, he tells the Em- 
peror in WHAT SENSE Chriſtians were Atheiſts : 
They did not worſhip the gods commonly fo 
called, but they t worſhipped and adored the true 
God, and his Son, and the prophetic Spirit, honour- 
ing them in word and in truth. If thoſe, who call 
themſelves Unitarians, were as candid and impar- 
tial as they piofeſs, the controverſy concerning 
the Trinity would be ſoon at an end. — That the 
primitive Chriſtians worſhipped one God alone, 
all who eſpouſe the doctrine of the Trinity will 
allow. Let the Unitarians with equal frankneſs 
acknowledge that they worſhipped the one God in 

the three Perſons juſt now mentioned; and then 
we have the Trinity in Unity. F urther — Juſtin 

_ uſes two terms uſually expreſſive of that worſhip 
and adoration, which incommunicably belongs to 
the Deity . — But, till there be a diſpoſition in 
men, without diſputation, to humble themſelves 
before divine Revelation, neither frankneſs in con- 
ceſſion, nor unity in ſentiment is to be expected. 

The all-important doctrine of Juſtification he 
ſtates & in the ſame manner as St. Paul does; be- 
lieving, that to preſs the neceſſity of Moſaic rites on 
others was to fall from the faith of Chriſt. The 
learned reader may ſee more at large his views of 
Regeneration and Forgiveneſs of all paſt fins through 
Chriſt Jeſus ll, and how extremely different they 


Were 


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CENT. II. JUSTIN MARTYR. 227 


were from the nominal Chriſtianity which contents 
ſo many perſons. 

He appears to have had the cleareſt views of 
that ſpecial illumination, without which no man 
will underſtand and reliſh real godlineſs. His firſt 
unknown inſtructor had taught him this; and he 
ſeems never to have forgotten it. He informs 
Trypho, — that, for their wickedneſs, God had 
hidden from the Jews the power of knowing divine 


wiſdom, except from a remnant, who according 


to the grace of his compaſſion were reſerved, that 


their nation might not be like Sodom and Gomor- 


rah. — The eternal puniſhment of the wicked he 
avows ſo plainly, that I ſhall ſpare quotations upon 
that ſubject. | 9 
In fundamentals he was unqueſtionably ſound: 
Yet there ſeems, however, fomething in his train 
of thinking, which was the effect of his philoſophic 
{pirit ; and which produced notions not altogether 
agreeable to the genius of the Goſpel. Thus, to- 
ward the cloſe of the ſecond apology, he declares 


that the doctrines of Plato were not heterogeneous 


to thoſe of Chriſt ; but only xoT ALTOGETHER 
fimilar. And he ſeems to aſſert, that Plato, and 
the Stoics, and the Pagan writers, in proſe and 
verſe, ſaw ſomething of truth trom the portion of 
the ſeed of the Divine Word, which he makes to 
be the fame as the Word, the only begotten Son 


of God. The reader, who chuſes to conſult the 


laſt folio page of the apology may judge for him- 
ſelf, whether he does not there confound together 
two things perfectly diſtinct, — the light of natural 
conſcience which God has given to all men ;—and 
the light of divine grace peculiar to the children of 
God. Certain it is, that St. Paul who ſpeaks of 
both, in the epiſtle to the Romans, always care- 
fully diſtinguiſhes them, as of a kind entirely 

© __. different 


228 HISTORY OF THE CHURCH. CHAP. 111. 


different one from the other. He never allows un- 
converted men to have any portion at all of that 
light which is peculiarly Chriſtian : But thus it 
was that this excellent man ſeems to have forgotten 
the guard, which can ſcarcely be too often repeated, 
againſt philoſophy. We may fee hereafter how 
myſtics and heretics and platonizing Chriſtians 
jumbled theſe things together entirely, and what 
attempts were made by the Philoſophers to incor- 
porate their doctrine of the To & with the Goſpel *. 
Juſtin ſeems, unwarily, to have given them ſome 
handle for this: and, if I miſtake not, he was the firſt 
ſincere Chriſtian who was ſeduced by human phi- 
loſophy to adulterate the Goſpel, though in a ſmall 
degree. It ſhould ever be remembered, that Chriſ- 
tian light ſtands fingle and unmixed ; and will not 
bear to be kneaded into the ſame maſs with other 
ſyſtems, religious or philoſophical. —We may here 
mark the beginning of the decay of the firſt 32 1R1- 
TUAL EFFUSION among the Gentiles, through 
falſe wiſdom : as, before, - namely, from the 
firſt council of Jeruſalem, — we noticed a fimilar 
decay in the Jewiſh Church, through ſelf-right- 
cou > 
The fame prejudice in favour of the inſtructor 
of his youth leads him to pay to Socrates a very 
great compliment, as if that extraordinary man had 
really known the true God, and had loſt his life for 
attempting to draw men from idolatry.— Whereas 
almoſt every line of the narrative left us by his 
_ diſciples ſhews, that he was as much an idolater as 
the reft of his countrymen. — The laſt words he 
uttered, it is well known, were entirely idolatrous, 
| — uſtin 
An abſtruſe and myſtical opinion, which prevailed 
1 among the —— — ; but which 10 2. 
ifficult to make intelligible by any explanation. It differs, 
however, very little, if at all, downright Atheiſm. 


CENT, IT. JUSTIN MARTYR. 229 


— Juſtin had not learnt ſo fully as St. Paul would 
have taught him, that the world by wiſdom 
knew not God.” In the laſt page of his Trypho 
there is alſo a phraſeology extremely ſuſpicious. 
He ſpeaks of a ſelf-determining power in man *, 
and uſes much the ſame kind of known reaſoning 
on the obſcure ſubject of free will as has been 
faſhionable ſince the oo s of Arminius. He ſeems 
to have been the rt of all ſincere Chriſtians, 
who introduced this foreign plant into Chriſtian 
ground. I ſhall venture to call it foreign till it's 
right to exiſt in the ſoil ſhall be proved from ſcrip- 
tural evidence. — It is very plain that I do not 
miſtake his meaning, — becauſe he never explicitly 
owns the doctrine of election; though, with happy 
inconſiſtency, like many other real Chriſtians, he 
involved it in his experience, and implies it in 
various parts of his writings. 

But, — the ſtranger, once admitted, was not eaſily 
expelled : — The language of the Church was 
filently and gradually changed, in this reſpe&, from 
that more fimple and ſcriptural mode of ſpeaking 
_ uſed by Clement and Ignatius: Thoſe primitive 
Chriſtians knew the doctrine of the Election of 
Grace, but not the ſelf-determining power of the 
human will: — We ſhall ſee hereafter the progreſs 
of the evil, and it's arrival at full maturity under 
the foſtering hand of Pelagius. 


® Aut iZuo boys 


# 


T CHAP 


230 HISTORY OF THE CHURCH CHAP. iv. 


CHAP. IV. 


THE EMPEROR MARCUS ANTONINUS AND 
HIS PERSECUTION OF THE CHRISTIANS. 


A. D. E ſucceeded Pius in the year 161, and appears 
161. 1 1 very ſoon after to have commenced the perſe- 
cution againſt the Chriſtians, in which Juſtin and 
his friends were ſlain. It excites a curioſity, not 
foreign from the deſign of this hiſtory, to diſcover 
what could be the cauſe of ſo much enmity againſt 
a people, confeſſedly harmleſs, in a Prince ſo con- 
ſiderate, ſo humane, and, in general, ſo well-inten- 
tioned as Marcus is allowed to have been — Be- 
ſides; he acted in this reſpect directly contrary to 
the example of his predeceſſor whoſe memory he 
doubtleſs much revered, from whoſe intelligent and 
inveſtigating ſpirit he muſt have derived ample 
information concerning the Chriſtians, and whom 
in all other matters of government he imitated fo 
exactly. The fact, however, is certainly ſo: Marcus 
Antoninus was, during all his reign, which conti- 
nued 19 years, an implacable perſecutor of Chriſ- 
tians; and this not from mere ignorance of their 
moral character. He knew them, yet hated them, 
and ſhewed them no mercy: He allowed and encou- 
raged the moſt barbarous treatment of their perſons; 
and was yet himſelf a perſon of great humanity of 
temper: juſt and beneficent to the reſt of mankind: 
He was free from all reproach in his general con- 
duct; and in ſeveral parts of it was a model wortliy 

the 1mitation of Chriſtians. 
I think it impoſſible to ſolve this phenomenon 
on 


CENT. II. UNDER MARCUS AN TONIN Us. 231 


on any other principles than thoſe by which the 
enmity of many philoſophers of old, and of many 
devotees and exact moraliſts of modern times 
againſt the Chriſtian religion, is to be explained. 
The Goſpel is not only in it's own nature diſtinct 
from careleſs and diſſolute vice, but alſo from the 
whole religion of philoſophers: I mean of thoſe 
philoſophers who form to themſelves a religion 
from natural and ſelf-deviſed ſources, either in op- 
poſition to the revealed word of God, or with the 
negle& both of that word and of the influence of 
the Holy Spirit, who 1s the | ga agent in applying. 
the ſcriptures to the heart of man. — In all ages it 
will be found that the more ſtrenuouſly men ſup- 
port SUCH RELIGION, the more vehemently do 
they hate Chriſtianity. Their religion is pride 
and ſelf- importance: It denies the fallen ftate of 
man, the proviſion and efficacy of grace, and the 
glory of God and the Redeemer. — The enmity 
hence occaſioned is obvious.—It muſt be con- 
ſidered alſo that Marcus Antoninus was of the 
Stoical ſect. — who carried ſelf-ſufficiency to the 

utmoſt pitch. 7 
He — that he carried God within him. 
Like moſt of the philoſophers he held the myſtical 
doctrine of the To ; but he held it in all it's de- 
teſtable impiety and arrogance. With him to be 
and virtuous was the eaſieſt thing in the 
world: It was only to follow nature, and to obey 
the dictates of the Deity, — that is, of the human 
foul, which was divine and ſelf-ſufficient. He 
could not with theſe views be humble; nor pray 
earneſtly; nor feel his on internal wickedneſs and 
miſery; nor endure the idea of a Saviour and 
Mediator. — If, like his predeceffor, Pius, he had 
been contented to be an ordinary perſon in reli - 
gion, the humanity of his temper would PROBABLY 
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232 HISTORY OF THE CHURCH CHAP. iv. 


have led him, as it did the emperor Pius, to have 

reſpected the excellent character and virtues of 
Chriſtians ; and he would have felt it his duty to 
have protected ſuch peaceable and deſerving ſub- 
jets. — I ſay, yrROBABLY; and I exprefs myſelf 
with ſome reſerve, becauſe I much doubt, whether 
he poflefled an underftanding equally found with 
that of Antoninus Pius.—But, be that as it may, the 


pride of Philoſophy appears to have been wounded 


and exaſperated. Whoever has attended to the ſpirit 


which pervades his twelve Books of Meditations, 


and duly compared them with the doctrines of the 
Goſpel, muſt acknowledge a total oppoſition : and 
then he will not wonder that Chriſtians ſuffered from 
a ſerious Stoic, what might have been expected only 
from a flagitious Nero.—Pride and licentiouſneſs are 
equally condemned by the Goſpel; and they equally 
ſeek revenge. — If this be a true ſtate of the caſe, 


the philoſophic ſpirit, explained and ſtated as above, 


however differently modified in different ages, will 
always be inimical to the Goſpel ; and the moſt 
decorous moraliſts belonging to the claſs of which 
we are now ſpeaking, will be found in union, on 
this ſubject, with the baſeſt characters. Beware 
of philoſophy,” is a precept which as much calls 
for our attention now as ever. 

Yet ſo faſcinating is the power of prejudice 
and education, that many would look on it as a 
grievous crime to attempt to tear the laurels of 
virtue from the brows of Marcus Antoninus. 
Certainly, however, if his virtue had been genuine; 
or at all of a piece with that of the ſcriptures, he 


could never have treated Chriſtians ſo cruelly, as 
we ſhall fee he did. 


Is this, then, the man, whom Mr. Pope cele- 
brates 1 in the following lines ? 


Who 


CENT. Il. UNDER MARCUS AN TONINUs. 


Who noble ends by noble means obtains, 
Or failing ſmiles in exile or in chains, 

Like good * Aurelius let him reign, or bleed 
Like Socrates, that man is great indeed. 


— Providence ſeems however to have determined, 
that thoſe who, in contradiction to the feelings of 
human nature, dark and indigent as it is, and needing 
a divine illumination, will yet proudly exalt their 
own ability and ſufficiency, ſhall be fruſtrated and 
put to ſhame. Socrates, with his laſt breath, gave a 
ſan&ion to the moſt abſurd idolatry : and Aurelius 
was guilty of ſuch deeds as human nature ſhudders 
to relate. 

It is remarkable that Gataker, the editor of 
Antoninus's Meditations, repreſents himſelf, in the 
moſt humiliating terms, as quite aſhamed to be- 
hold the ſuperior virtues of this Prince as deſcribed 
in this book. — To ſay and to do, are, however, 
not the ſame things ; nor is there much reaſon to 
believe that Marcus performed in practice, what 
he deſcribes in theory. — But, excluſively of theſe 
reflections, ſuppoſe we were inclined to draw a+ 
compariſon between the author and his commen- 
tator with reſpect to humility, ſuch compariſon 
would certainly be much to the diſadvantage of 
the former. I pretend not to have ſtudied the 
writings of Marcus Aurelius with ſo much anxious 
care as to be ature, that there appear in them 
no traces of this virtue in the emperor ; but the 
GENERAL TURN of the whole book leads me to 
conclude, that the writer felt no abaſing thoughts 
of himſelf, I have already defined in what lente 
I uſe the term philoſopher, as contraſted with 
the humble follower of Jeſus Chriſt; and in that 
lenſe I affirm that no philolopher made fuch a 
confeſſion of himſelf as Gataker does. — Such is the 


natural 
0 Antoninus was called alſo Aurelius. 


234 HISTORY OF THE CHURCH CHAP. Iv. 
natural effect of ſome knowledge of Chriſtianity 
on the human mind | 
If we attend to the notices of hiſtory on the 
education and manners of Marcus, the account 
which has been given of his enmity againſt the 
Goſpel will be amply confirmed. Adrian had intro- 
duced him among the Salian prieſts when eight years 
old, and he became accurately verſed in the rituals 
of his prieſthood. At twelve he began to wear the 
Philoſopher's cloak: he practiſed auſterities : he 
lay on the bare ground; and was with difficulty 
perſuaded by his mother to uſe a mattreſs and flight 
coverlet. He placed in his private chapel gold 
ſtatues of. his deceaſed maſters; and -vifited their 
ſepulchral monuments ; and there offered ſacrifices, 
and ftrewed flowers. So devoted was he to ſtoi- 
ciſm, that he attended the ſchools after he became 
emperor; and the faith which he put in dreams 
ſufficiently proves his ſuperſtitious credulity. From 
a man fo much lifted up by ſelf-ſufficiency, bi- 
gotry, and ſuperſtition, an illiberal cenſure of the 
Chriſtians* is not matter of ſurpriſe. *© This 
readineſs,” ſays he, of being reſigned to the proſ- 
pect of death, ought to proceed from a propriety 
of deliberate judgment, not from mere unintel- 
ligent obſtinacy, as 1s the caſe with the Chriſtians; 
it ſhould be founded on grounds of ſolid reaſon, 
and be attended with calm compoſure without any 
tragical raptures, and in ſuch a way as may induce 
others to admire and imitate.” If this emperor 
had ever attended to the dying ſcenes of Chriftians 
tortured to death by his orders, with any degree 
of candour and impartiality, he might have ſeen 
all theſe circumſtances exemplified. Thouſands of 
them choſe to ſuffer with deliberate judgment; pre- 
ferred heavenly things to earthly; counted the on; 
| a 
® 11th B. Sect. 3d. | 


CENT. IT. UNDER MARCUS ANTONINUS. 235 


and made a reaſonable decifion; not doubtful, as 
the emperor was, concerning a future life; but 
calmly reſigning this life in firm expectation of a 
better, and without any circumſtances to juſtify the 
ſuſpicion of pride or oftentation ; on the contrary, 
they were adorned with meekneſs, cheerfulneſs, 
and charity. — Hence thouſands and ten thou- 
ſands have been induced to examine what that 
hidden energy of Chriftian life muſt be, which 
produces fuch exalted fentiments and fuch gran- 
deur of ſpirit; and the power of prejudice was 
never more ſtrongly exhibited than in this malig- 
nant cenſure of Antoninus; which in truth, is the 
more inexcuſable, becauſe he laboured under no 
involuntary ignorance of Chriſtians. For, beſides 
the knowledge of them which he muſt have ac- 
quired under his predeceſſor, he had an opportu- 
nity of knowing them from various apologies pub- 
liſhed in his own reign. Juſtin's ſecond apology, as 

we have ſeen, was publiſhed during his reign; one 
ſentence of which demonſtrates, in how ſtriking a 
manner our Saviour's prophecy was then fulfilled, 
„A man's foes ſhall be they of his own houſhold!” 
—Every where, he obſerves, if a Gentile was re- 
proved by a father or relation, he would revenge 
himſelf by informing againſt the reprover; in con- 


ſequence of which he was liable to be dragged 


before the governor. and put to death. Tatian 
alſo, Athenagoras, Apollinaris, biſhop of Hierapo- 
lis, and Theophilus of Antioch, and Melito of 
Sardis, publiſhed apologies. This laft publiſhed 


| his about the year 177, of which ſome valuable r. 


remains are preſerved in Euſebius. A part of his 
addreſs to Marcus deſerves our attention *, both on 


account of the juſtneſs of the ſentiments, and the 


politeneſs with which they are delivered. Pious 
perſons, 
® B. 4. C. 25. | 


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236 HISTORY OF THE CHURCH CHAP. Iv. 


perſons, aggrieved by new edicts publiſhed through- 
out Afia, and never before practiſed, now ſuffer 
perſecution. For audacious ſycophants, and men 
who covet other perſons' goods, take advantage of 
theſe proclamations openly to rob and ſpoil the 
innocent by night and by day. If this be done 

through your order,—let it ſtand good ;—for a juſt 
emperor cannot act unjuſtly ; and we will cheer- 

fully ſubmit to the honour of ſuch a death :—This 
only we humbly crave of your Majeſty, that, after 
an impartial examination of us and of our accu- 
ſers, you would juſtly decide whether we deſerve 
death and puniſhment, or life and protection. 
But, if theſe proceedings be not yours, and the 
new edicts be not the effects of your perſonal judg- 
ment, —edicts which ought not to be enacted even 

inſt barbarian enemies—in that caſe we intreat 

you not to deſpiſe us, who are thus unjuſtly op- 
preſſed. He afterwards reminds him of che juſ- 
tice done to Chriſtians by his two immediate pre- 
deceſſors. 3 

From this account it is evident that Marcus, 
by new edicts, commenced the perſecution, and 
that it was carried on with mercileſs barbarity in 
thoſe Aſiatic regions which had been relieved by 
Pius. There is nothing pleaſant that can be ſug- 
geſted to us by this view of the cruel treatment of 
Chriſtians and of the author ot it, except one 
circumſtance — that the effuſion of the Spirit of 
God ſtill continued to produce its holy fruits in 
thoſe highly-favoured regions. 

In the two next chapters I propoſe to deſcribe 
diſtinctly two ſcenes of this emperor's perſecution ; 
and I ſhall now conclude this general account of 
him, with briefly mentioning the remarkable ſtory 

of his danger and relief in the war of the Mar- 
comanni*, He and his army being hemmed in 


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CENT. 11. UNDER MARCUS ANTON INUs. 237 


by the enemy, were ready to periſh with thirſt; 
when ſuddenly a ſtorm of thunder and lightni 
affrighted the enemies, whilſt the rain refreſhed the 
Romans. It is evident that the victory was ob- 
tained by a remarkable providential interpoſition. 
The Chriſtian ſoldiers in his army, we are ſure, in 
their diſtreſs would pray to their God, even if 
Euſebius had not told us ſo. All Chriſtian writers 
ſpeak of the relief as vouchſafed in anſwer to their 
prayers, and no real Chriſtian will doubt of the 
ſoundneſs of their judgment in this point. I have 
only to add, that Marcus, in a manner agreeable 
to his uſual ſuperſtition, aſcribed his deliverance 
to Als gods. Each party judged according to 
their own views; and thoſe moderns who aſcribe 
the whole to the ordinary powers of nature, or to 
accident, judge alſo according to THE1R uſual pro- 
faneneſs or irreligious turn of thinking. Whether 
the Divine interpoſition deſerves to be called a 
miracle or not, is a queſtion rather concerning 
propriety of language than religion. This ſeems 
to me all that is needful to be ſaid on a fact, which 
on one fide has been magnified beyond all bounds; 
and on the other has been reduced to mere inſigni- 
ficancy. It happened in the year 174. The em- A. b. 
peror lived five years after this event, and as far as 174- 
appears, continued a perſecutor to the laſt. 


WIS) 


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238 Inisroxr OF THE CHURCH. CHAP. v. 


C-H ä 
MARTYRDOM OF POLYCARP. 


THE; year 167, the fixth of Marcus, Smyrna 
was diſtinguiſhed by the martyrdom of her 
biſhop Polycarp. 

We mentioned him before in the account of 
Ignatius. He had ſucceeded Bucolus, a vigilant 
and induſtrious biſhop, in the charge of Smyrna. 
The Apoſtles, —and we may ſuppoſe St. John par- 
ticularly, —ordained him to this office. He had 
been familiarly converſant with the Apoſtles, and 
received the government of the Church from thoſe 
who had been eye-witnefſes and miniſters of our 


Lord; and he continually taught that which he 


had been taught by them. Uſher f has laboured 
to ſnew & that he was the Ax CEL of the church 
of Smyrna addreſſed by our Saviour. If he be 
right in this, the character of Polycarp is in- 
deed delineated by a hand divine; and the mar- 
tyrdom before us was particularly predicted. By 
this account he muſt have preſided 74 years over 
that Church :—certainly, as we ſhall hereafter fee, 
his age muſt have been extremely great: he long 


furvived his friend Ignatius; and was reſerved to 


ſuffer by Marcus Antoninus. Some time before that 
event he came to Rome to hold a conterence with 
Anicetus, the biſhop of that See, concerning the 


time of obſerving Eaſter. The matter was ſoon 
decided 


* Euſeb. 4. C. 14. + In his Prolegom, to Ignatius, 


$ Cave's Life of Polycarp. 


CENT. 11. MARTYRDOM or POLYCARP. 239 


decided between them, as all matters ſhould be, 
which enter not into the eſſence of godlincſs 


They each obſerved their own cuſtoms without 


any breach of charity between them, real or appa- 
rent. But Polycarp found more important em- 
ployment while at Rome. The hereſy of Marcion 


was ſtrong in that city; and the teſtimony and 


zealous labours of one who had known fo much 
of the Apoſtles were ſucceſsfully employed againſt 
it; and many were reclaimed. It was not in Mar- 
cion's power to undermine the authority of this 
venerable Afiatic. To procure a ſeeming coali- 
tion was the utmoſt he could expect; and it was 
as ſuitable to his views to attempt this, as it was 
to thoſe of Polycarp to oppoſe ſuch duplicity and 
artifice. Meeting him one day in the ſtreet. he 
called out to him, Polycarp, own us.” *© I da 
own thee,” ſays the zealous biſhop, * to be the 
firſt- born of Satan.” I refer the reader to what 


has been faid already of St. John's ſimilar conduct 


on ſuch occaſions; and ſhall add only that Irenæus, 
from whom Euſebius relates the ſtory, commends 
his conduct, and ſpeaks of it as commonly prac- 


tiſed by the Apoſtles and their followers. Irenæus 


informs us“ that he had a particular delight in 
recounting what had been told by thoſe who had 
{een Chriſt in the fleſh; that he uſed to relate what 
te had been informed concerning his doctrine and 


miracles; and when he heard of any heretical at- 


tempts to overturn Chriſtian fundamentals, he 
would cry out, To what times, O God, haſt 
thou reſerved me!“ and would leave the place. 
Indeed when it is conſidered what Marcion 
maintained, and what unqueſtionable evidence 
Polycarp had againſt him in point of matter of 
fact, we (hall ſee he had juſt reaton to teſtify his 


* Irenzus's Epiſtle to Florin. 


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240 - HISTORY OP THE CHURCH. CHAP. v. 
diſapprobation. This man was one of the Do- 


.CETZ: According to him Chriſt had no real 


human nature at all: He rejected the whole Old 
Teſtament, and mutilated the New. He held two 
principles, after the manner of the Manichees, in 
order to account for the origin of evil. If men, 
who afl ert things ſo fundamentally ſubverſive of 
the Goſpel, would openly diſavow the Chriſtian 
name, they might be endured with much more 
compoſure by Chriſtians; nor would there be any 
call for ſo ſcrupulous an abſence from theit ſociety; 
— for St. Paul has fo determined the cafe *. But 
for ſuch men, whether antient or modern, to call 
themſelves Chriſtians, is an intolerable inſult on 
the common ſenſe of mankind. —We know nothing 
more of the life of this venerable biſhop : — Of the 
circumſtances of his death we have an account, 
and they deſerve a very particular relation. 

The greateſt part of the antient narrative is 
preſerved by Euſebius f. The beginning and the 
end, which he has not given us, have been reſtored 
by the care of archbiſhop Uſher. It is an epiſtle 
written in the name of Polycarp's Church of 
Smyrna: I have ventured to tranſlate the whole 
myſelf, yet not without examining what Valeſius, 


the editor of Euſebius, and archbiſhop Wake, 


have left us on the ſubject. It is doubtleſs one of 
the moſt precious ornaments of antiquity ; and it 
ſeemed to deſerve fome notes and illuftrations. 
*The Church of God which ſojourns at Smyrna, 
to that which ſojourns at Philomelium +, and in 


all places where the Holy Catholic Church ſojourns 


throughout the world, may the mercy, peace, and 
„„ 
® x Cor. v. 10. + B. iv. Euſeb. Hiſt. Ch. XV. 
t A city of Lycaonia. I thought it right to give the Engliſh 
reader the preciſe term - of ſojourning — uſed in the original. 


It was the uſual language and the ſpirit too of the Church at 


CENT. 11. MARTYRDOM or POLYCARP. 241 


love of God the Father, and of the Lord Jeſus 
Chriſt be multiplied! We have written to you, 
brethren, as well concerning the other martyrs, as 
particularly the bleſſed Polycarp; who, as it were, 
ſealing by his teſtimony, cloſed the perſecution. 
For all theſe things, which were done, were ſo 
conducted, that the Lord from above, might ex- 
hibit to us the nature of a martyrdom perfectly 
evangelical. Polycarp did not precipitately give 
himſelf up to death, but waited till he was appre- 
hended, as our Lord himſelf did, that we might 
imitate him; not caring only for ourſelves, but 
allo for our neighbours. It is the office of ſolid 
and genuine charity not to defire our own falva- 
tion only, but alſo that of all the brethren *. 
Bleſſed and noble indeed are all martyrdoms which 
are regulated according to the will of God : for it 
behoves us, who aſſume to ourſelves the character 
of Chriftians, —a name profeſſing diſtinguiſhed 
ſanctity. to ſubmit to God alone the arbitration 
of all wantsf. Doubtleſs their magnanimity, 
their patience, their love of the Lord, deſerve the 
admiration of every one; who though torn with 
whips till the frame and ſtructure of their bodies 
were laid open even to their veins and arteries, yet 
meekly endured; fo that thoſe who ſtood around 

| oe pitied 
1 tranſlate according to the Greek. But though common 
_ candour may put a favourable conſtruction on the expreſſions, 
the honour then put on martyrdom ſeems exceſſive. 

+ They doubtleſs mean to cenſure the ſelf · will of thoſe who 
threw themſclves on their perſecutors before they were provi- 
dentially called to ſuffer. The calm patience of 2 in this 
reſpect, much excelled the impetuoſity of Ignatius. But Poly- 
carp now was much older than he was when Ignatius ſuffered, and 
very probably had crown in grace, The Aſiatic churches 
ſeem to have corrected the errors of exceſſive zeal, which even 
in the beſt Chriſtians had formerly prevailed. The caſe of 
ee " ſoon throw light on this ſubject. 

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242 HISTORY OF THE CHURCH, HA. v. 


pitied them and lamented. But ſuch was their 
tortitude, that no one of them uttered a ſigh or 
groan: Thus they evinced to us all that, at that 
hour, the martyrs of Chriſt, though tormented, 
were abſent, as it were, from the body; or rather 
that the Lord being preſent, converſed familiarly 
with them: thus they were ſupported by the grace 
of Chriſt; thus they deſpiſed the torments of this 
world, and by one hour redeemed themſelves from 
eternal puniſhment. The fire of ſavage tormen- 
tors was cold to them: for they had ſteadily in 
view a defire to avoid that fire which 1s eternal 
and never to be quenched. And with the eyes of 
their heart they had reſpect to the good things re- 
ſerved for thoſe who endure,— THINGs — WHICH 
EYE HATH NOT SEEN, NOR EAR HEARD, NOR 
HATH IT ENTERED INTO THE HEART OF MAN 
TO CONCEIVE. But theſe good things were then 
exhibited to them by the Lord : They were indeed 
then no longer men, but angels. In like manner 
| thoſe, who were condemned to the wild beaſts, un- 
derwent for a time cruel torments, being placed 
under ſhells of fea fiſh, and expoſed to various 
other tortures, that, if poſſible, the internal tyrant, 
by an uninterrupted feries of ſuffering, might 
rempt them to deny their Maſter. Much did 
Satan contrive againſt them“: but, thanks to God, 
without effect againſt them all. The magnanimous 
Germanicus, by his patience and courage, ſtrength- 
_ ened the weak: He fought with wild beafts in an 
illuſtrious manner; for when the Proconſul be. 
tought him to pity his own old age, he irritated 
the wild beatts by provocation, and was — 


Tue language of theſe antient Chriſtians deſerves to be 

noticed ; they have their eye more ſteadily on a divine influ- 

ence on the one hand, and on a diabohcal one bn the other, 
than is faſhionable in our times. — 


CENT. Il. MARTYRDOM OF POLYCARP. 243 


of departing more quickly from a world of wicked- 
neſs.-And now the whole multitude, aſtoniſhed at 
the fortitude of Chriſtians, t hat is, of the true friends 
and worſhippers of God, cried out, Take away the 


_ atheiſts*, let Polycarp be ſought for.” One 


Chriſtian, by name Quintus, lately come from 
Phrygia, his native country, on ſight of the beaſts, 


trembled. He had perſuaded ſome perſons to pre- 


| ſent themſelves before the tribunal of their own 
accord. Him the Proconſul, by ſoothing ſpeeches, 
induced to {wear and to ſacrifice. On this account, 
brethren, we do not approve of thoſe who offer 


themſelves to martyrdom ; “ for we have not ſo 
learned Chrift.” 


The admirable Polycarp, when he heard what 


paſſed, was quite unmoved, and reſolved to remain 
in the city. Bur, induced by the intreaties of his 
people, he retired to a village at no great diſtance; 


and there, with a few friends, he ſpent his time 


entirely, day and night, in praying, according to his 
uſual cuſtom, for all the churches in the world. — 
Three days before he was ſeized, he had a viſion 
while he was praying : He ſaw his pillow confumed 
by fire: and, turning to the company, he ſaid pro- 
phetically, I muſt be burnt alive.” Upon hear- 
ing that the perſons, in fearch of him, were juſt at 
hand, he retired to another village: Immediately 
-the officers came to his houſe; and not finding 
him, they ſeized two ſervants, one of whom was 
induced, by torture, to confeſs the place of his 
retreat. Certainly it was impoſſible to conceal 
him, fince even thoſe of his own houſhold dil- 
covered him. Ard the Tetrarch, called Clerono- 
mus Herod, haſtened to introduce him into the 
Stadium; that ſo he might obtain his lot as a fol- 


lower 


* The term of reproach then commonly affixed to Chriſtiane, 
. 2 22 


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144 ntsroRY OP THE CHURCH. CHAP. v. 


lower of Chriſt; and that thoſe, who betrayed 
him, might ſhare with Judas. Taking then the 
ſervant as their guide, they went out about ſupper- 
time, with their uſual arms, as againſt a robber; 
and arriving late, they found him lying in an 
upper room at the end of the houſe, whence he 
might have made his eſcape *, but he would nor, 
ſaying. — © The will of the Lord be done.” Hear- 
ing that they were arrived, he came down and con- 
verſed with them; and all, who were preſent, ad- 
mired his age and conſtancy : Some ſaid, Is it 
worth while to take pains to apprehend fo aged a 
perſon?” He immediately ordered meat and drink 
to be ſet before them, as much as they pleaſed, and 
them to allow him one hour to pray with- 
out moleſtation; ; which being granted, he prayed 
ſtanding ; and was fo full of the orace of God, 
that bs could not ceaſe from ſpeaking for two 
hours: The hearers were aſtoniſhed ; and many of 
them repented that they were come to ſeize fo 
divine a character. 

When he had finiſhed his prayers, having made 
mention of all whom he had ever known, ſmall 
and great, noble and vulgar, and of the whole 
Catholic church throughout the world, the hour 
of departing being come, they fet him on an aſs 
and led him to the city tf. The Irenarch Herod, 
and his father Nicetes, met him, who taking him 
up into their chariot, began to advite him, aſking, 


What harm is it to ſay, Lord Czlar!—and to ſa- 
critice, and be fafe?” At firſt he was ſilent, but 


being pteſſed, he ſaid, I will not follow your 
advice.“ 


* Thoſe who know the eaſtern cuſtom of flat-roofed hes 
will not be ſurpriſed at this. 

+ I have not thought it worth while to tranſlate what, relates 
to the time when Polycarp ſuffered, on which point the learned 
diſagree in the mode of interpretation. 


CENT. 11. MARTYRDOM OF POLYCARP. 245 


advice.” When they could not perſuade him, 
they treated him abuſively, and thruſt him out of 
the chariot, fo that in falling he bruiſed his thigh. 
But he, ſtill unmoved as if he had ſuffered nothing, 
went on cheerfully under the conduct of his 
uards to the Stadium. There the tumult being 
70 great that few could hear any thing, a voice 
from heaven ſaid to Polycarp, as he entered on the 
Stadium, * Be ſtrong, Polycarp, and behave 
yourſelf like a man.” — None ſaw the ſpeaker, 
but many of us heard the voice. — 
When he was brought to the tribunal, there was 
a great tumult, as ſoon as it was generally under- 
ſtood that Polycarp was apprehended. The pro- 
conſul aſked him, if he was Polycarp, to which 
he aſſented. The former then began to exhort 
him, —“ Have pity on thy own great age—and 
the like. Swear by the fortune if Cæſar — repent 
—ſay — Take away the atheiſts.” Polycarp, with 
a grave aſpect, beholding all the multitude, waving 
his hand to them, and looking up to heaven, faid, 
Take away the atheiſts.” The proconſul urging 
him, and ſaying, Swear, and I will releaſe thee, 
— reproach Chriſt.” Polycarp ſaid, Eighty and 
ſix years have I ſerved him, and he hath never 


wronged me, and how can I blaſpheme my King 


who hath ſaved me?“ The proconſul (till urging, 
„ Swear by the fortune of Cæſar.“ Polycarp ſaid, 
« If you ſtill vainly contend to make me ſwear by 


the fortune of Cæſar, as you ſpeak, affecting an 


ignorance of my real character, hear me frankly 


| declaring what I am. I am a Chriſtian; and it 
you deſire to learn the Chriſtian doctrine, aſſign 
me a day, and hear.” The proconſul ſaid, Per- 


ſuade the people.” Polycarp ſaid, I have thought 
proper 
* The reader ſhould remember that miraculous interpoſitions 
of various kinds were ſtill frequent in the church. 
3 


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246 HISTORY OF THE CHURCH. CHAP, v. 


proper to addreſs you; for we are taught to pay 
all honour to magiſtracies and powers appointed by 
God, which 1s conſiſtent with a good conſcience. 
But I do not hold them worthy that I ſhould apolo- 
gize before them *.” © I have wild beaſts,” ſays the 
proconſul: I will expoſe you to them, unleſs you 
repent.” Call them,“ replies the martyr. © Our 
minds are not to be changed from the better to 
the worſe : but it is a good thing to be changed 
from evil to good.” © I will tame your ſpirit by 
fire;” ſays the other, © fince you deſpiſe the wild 


| beafts, unleſs you repent.” © You threaten me 


with fire,” anſwers Polycarp, © which burns for a 
moment, and will be foon extinct; but you are 
ignorant of the future judgment, and of the fire of 
eternal puniſhment reſerved for the ungodly. But 
why do you delay ? Do what you pleate.” Saying 


this and more, he was filled with confidence and 


joy, and grace ſhone in his countenance; ſo that 


he was ſo far from being confounded by the me- 


naces: On the contrary the proconſul was viſi- 
bly embarraſſed: he ſent, however, the herald to 
proclaim thrice, in the midſt of the aſſembly, 
« Polycarp hath profeſſed himſelf a Chriſtian.” 
Upon this all the multitude, both of Gentiles and 
of Jews, who dwelt at Smyrna, with inſatiate rage 
ſhouted aloud, „This is the doctor of Aſia, the 
father of Chriſtians, the ſubverter of our gods, 


who hath taught many not to ſacrifice nor to 
adore.” They now begged Philip, the Afiarch, to 


Jet out a lion againſt Polycarp. But he refuſed, 
obſerving, that the amphitheatrical ſpectacles of 
the wild beaſts were finiſhed. They then unani- 
mouſly ſhouted, that he ſhould be burnt alive * 
or 


I cannot think that this was ſaid in contempt of the vul- 
gar, but on account of the prejudice and — which their 
conduct exhibited at that time. 


CENT, II. MARTYRDOM OF POLYCARP, 


for his viſion was of neceſſity to be accompliſhed, — 
Whilſt he was praying, he obſerved the fire Kind- 
ling, and turring to the faithful that were with 
him, he faid prophetically,—* I muſt be burnt 
alive: The buſineſs was executed with all poſſible 
ſpeed ; for the people immediately gathered fuel 


frqm the work-ſhops and baths, in which employ- 


ment the Jews“ ee themſelves with their 
uſual malice. As ſoon as the fire was prepared, 
ſtripping off his clothes, and loofing his girdle, 


he attempted to take off his ſhoes, —a thing un- 


uſual for him to do formerly, —becauſe each of 
the faithful were wont to ſtrive who ſhould be moſt 
aſſiduous in ferving him. For, before his mar- 


trydom, his integrity and blameleſs conduct had 


always procured him the moſt unfeigned reſpect. 


Immediately the uſual appendages of burning 


were placed about him. And when they were 
going to faſten him to the ſtake, he ſaid, Let 
me remain as I am; for he who giveth me ſtrength 
to ſuſtain the fire, will enable me allo, without 
your ſecuring me with nails, to remain unmoved 
in the fire.” Upon which they bound him with- 
out nailing him. And he, putting his hands be- 
hind him, and being bound as a diſtinguiſhed ram 
ſelected from a great flock, a burnt-offering accept- 


able to God Almighty, ſaid, O Father of thy 


beloved and bleſſed Son, Jefus Chriſt, through 
whom we have attained the knowledge of thee, O 
God of angels and principalities, and of all crea- 
tion, and of all the juſt who hive. in thy fight, 1 

 blebs 


® I ſcarce . a more ſtriking view of the judicial curſe 


_ Inflicted on the Jews than this. Indeed this people all along 


exerted themſelves in perſecution ; and Juſtin Martyr tells us 
of a charge which had been ſent from Jeruſalem by the chief 
rieſts againſt Chriſtians directed to their brethren through 


e world, 
24 


247 


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248 HISTORY OF THE CHURCH, CHAP. v. 


bleſs thee, that thou haſt counted me worthy of 
this day, and this hour, to receive my portion in 
the number of martyrs, in the cup of Chrift, for 
the reſurrection to eternal life both of foul and 
body, in the incorruption of the Holy Ghoſt; 
among whom may [ be received before thee this day 
as a facrifice well-ſavoured and acceptable, which 
thou, the faithful and true God, haſt prepared, 
promiſed before-hand, and fulfilled accordingly. 
Wherefore I praiſe thee for all thoſe things, I bleſs 
thee, I glorify thee, by the eternal High Prieſt, 
Jeſus Chrift, thy well-beloved Son: through whom, 
with him in the Holy Spirit, be glory to thee both 
now and for ever. AMEN.” 

And when he had pronounced Amen aloud, 
and finiſhed prayer, the officers lighted the fire, 
and a great flame burſting out, — We, to whom it 
was given to fee, and who alſo were reſerved tg 
relate to others that which happened, — ſaw a 
wonder. For the flame, forming the appearance 
of an arch, as the fail of a veſſel filled with wind, 
was as a wall round about the body of the martyr; 
which was in the midſt, not as burning fleſh, but 
as gold and filver refined in a furnace. We re- 
ceived allo in our noſtrils ſuch a fragrance, as 
ariſes from frankincenſe, or ſome other precious 
perfume. At length the impious, obſerving that 
his body could not be conſumed by the fire, or- 
dered the confector* to approach, and to plunge 
his ſword into his body. Upon this a quantity of 
blood guſhed out, ſo that the fire was extin- 
guiſhed, and all the multitude were aſtoniſhed to 
ſee the difference thus providentially made between 
the unbelievers and the elect; of whom the ad- 
mirable perſonage before us was, doubtleſs, one, in 

our 
®* An officer, whoſe buſineſs it was in the Roman games to 
arenen any beaſt that was unruly or dangerous. 


CENT. II. MARTYRDOM OF POLYCARP. 249 


our age an Apoſtolical and prophetical teacher, the 
biſhop of the Catholic church of Smyrna. For, 
whatever he declared, was fulfilled and will be ful- 
filled. But the envious, malignant, and fpiteful 
enemy of the juſt, obſerved the honour put on 
his martyrdom, and his blameleſs life; and know- 
ing that he was now crowned with immortality and 
the prize of unqueſtionable victory, ſtudied to 
prevent us from obtaining his body, though many 
of us longed to have communion® with his ſacred 
fleſh. For ſome perſons ſuggeſted to Nicetes, the 
father of Herod, and the brother of Alce t, to go to 
the proconſul, and intreat him not to deliver the 
body to the Chriſtians, leſt, ſaid they, © leaving the 


Crucified One, they ſhould begin to worſhip him.“ 


And they ſaid theſe things upon the ſuggeſtions 
and arguments of the Jews, who alſo watched us, 
when we were going to take his body from the 
pile; unacquainted indeed with our views, namely, 


that it is not poſſible for us to forſake Chriſt, who 
ſuffered for the ſalvation of all who are ſaved of 


the human race, nor ever to worſhip any other !. 
For we adore Hi as being the Son of God; but 
we juſtly love the martyrs as diſciples of the Lord, 
and followers of him, on account of that diſtin- 
guiſhed affection which they bore towards their 
King and their Teacher ; —and may we be ranked 
at laſt in their number! The centurion, percetv- 


ing 


I ſee no ground for the well-known Papiſtical inference hence 
uſually drawn reſpecting the virtues aſcribed to relics. To expreſs 
an affectionate regard to the deceaſed by a decent attention to 
the funeral rites, is all that is neceſſarily meant by the expreſſion. 

+ Alce is ſpoken of with honour in Ignatius's Epiſtle to the 


Smyrneans. She, it ſeems, had found, in her neareſt relations, 


1aveterate foes to whatever ſhe held dear. | 

t The faith of Chriſt, and a juſt honour paid to true Chriſ- 
tians, abſtracted from ſuperſtition and idolatry, appear ut this 
paſſage. | 


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250 HISTORY OF THE CHURCH, CHAP.V, 


ing the malevolence of the Jews, placed the body 
in the midſt of the fire, and burnt it. Then we 


gathered up his bones, — more precious than gold 


and jewels, — and depoſited them in a proper place; 
where, if it be poſſible, we ſhall meet, and the 
Lord will grant us, in gladneſs and joy, to cele- 
brate the birth-day of his martyrdom, both in 
commemoration of thoſe who have wreſtled before 
us, and for the inſtruction and confirmation of 
thoſe who come after“. Thus far concerning the 
bleſſed Polycarp.— Eleven brethren from Phila- 
delphia ſuffered with him, — but he alone is par- 
ticularly celebrated by all : —even by Gentiles he 
is ſpoken of in every place. He was in truth, not 
only an illuſtrious teacher, but alſo an eminent 
martyr, whoſe martyrdom all deſire to imitate, be- 
cauſe it was regulated exactly by evangelical prin- 
ciples. For by patience he conquered the unjuſt 
magiſtrate; and thus receiving the crown of im- 
mortality, and exulting with Apoſtles and all the 
righteous, he glorifies God, even the Father, and 
bleſſes our Lord, even the Ruler of our bodies, 
and the Shepherd of his Church diſperſed through 
the world. — You deſired a full account; and we, 
for the preſent, have ſent you, what will, perhaps, 
be thought a compendious one, by our brother 
Mark. - When you have read it, fend it to the 
brethren beyond you, that they alſo may glorify 
the Lord, who makes ſelections from his own. 
ſervants of holy men, who ſhall thus honour him 
by their deaths. To him who 1s able to con- 
duct us all by his grace and free mercy into his 
heavenly kingdom, by his only-begotten Son 
Jeſus 
If we were in our times ſubject to ſuch ſufferings, I ſuſpect 
thefe anniverſary-martyrdoms of antiquity might be thought 


uſeful to us alſo. The ſuperſtition of after · times appears not, I 
think, in this epiſtle. - a 


CENT. II. MARTYRDOM OF POLYCARP. 2.5 1 


Jeſus Chriſt, to him be glory, honour, power, 
majeſty, for ever. AMEN. Salute all the Saints; 
thoſe with us ſalute you, particularly Evariſtus the 
writer, with all his houſe. He fuffered martyr- 
dom on the ſecond day of the month Xanthicus, on 
the ſeventh day before the Calends of March, on the 


great ſabbath, at the eighth hour. He was appre- 


hended by Herod, under Philip the Trallian Pon- 
tifex, Statius Quadratus being ptoconſul, but 
Jeſus Chriſt reigning for ever, to whom be glory, 
honour, majeſty, an eternal throne from age to 
age! We pray that you may be ſtrong, brethren, 
walking in the worD Jeſus Chriſt, according to the 
Goſpel, with whom be glory to God, even the 
Father, and to the Holy Spirit, for the ſalvation of 
his elected Saints, among whom the bleſſed Poly- 
carp hath ſuffered martyrdom, with whom may we 
be found in the kingdom of Jetus Chriſt, having 
followed his ſteps! 

"Theſe . Caius hath tranſcribed from the 
copy of Irenzus, the diſciple of Polycarp, who allo 
lived with Irenzus. And I Socrates of Corinth 
have tranſcribed trom the copy of Caius. Grace 
be with you all. And I Pionius have tranſcribed 
from the fore-mentioned, having made ſearch for 
it, and received the knowledge of it by a viſion of 


Polycarp as I ſhall (hew in what follows, collect- 


ing it when now almoſt obſolete. So may the 
Lord Jeſus Chriſt collect me with his elect, to 
whom be glory with the F ather and the Holy 
Spirit to the ages of ages. AMEN 

I thought it not amils for the Engliſh reader to 
ſee the manner in which books were then ſucceſ- 
tively preſerved in the church, Of Irenzus we 
ſhall hear more hereafter. Nor ought Pionius's 
account of his viſion to be haſtily flighted, by thoſe 
ho conſider the ſcarcity of uſeful writings in thoſe 
days. 


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252 HISTORY OF THE CHURCH. CHAP. v. 


days. Whether the caſe was worthy of fuch a 
divine interpofition, we, who indolently enjoy books 
without end, can ſcarce be judges. However, if any 
chuſe to add this to the number of pious frauds, 
which certainly did once much abound, the authen- 
ticity of the account will ftill, in ſubſtance, remain un- 
impeached, as very near the whole of it is in Euſebius. 
This hiſtorian mentions Metrodorus, a Preſbyter 
of the ſect of Marcion, who periſhed in the flames 
among others who ſuffered at Smyrna. It cannot 
be denied that heretics alſo have had their martyrs. 


Pride and obſtinacy will in ſome minds perſiſt even 
to death. But as all, who have been clafſed among 
| heretics, have not been ſo in reality, Metrodorus 


might be a very different fort of a man from 
Marcion. 

A comparatrve view of a found Chriſtian Hero 
ſuffering as we have ſeen Polycarp did, with a Ro- 
man Stoic or untutored Indian undergoing afflic- 
tions, where we could have an opportunity of ſur- 
veying all circumſtances, might ſhew, in a practical 
light, the peculiar genius and ſpirit of Chriſtianity, 
and it's divine ſuperiority. At the ſame time, thoſe 
who content themſelves with a cold, ſpeculative, and 
as they term it, rational religion, may aſk them- 
felves how it would have ſuited their principles to 


_ endure what Polycarp did; — and whether ſomething 
of what is falſely called enthuſiaſm, and which the 


foregoing epiſtle breathes fo abundantly, be not 
really divine and truly rational in the beſt ſenſe. 


CHAP. 


CENT. It. MARTYRS OF LYONS AND VIENNE. 253 


« 
oY 
RY 
KK; 
1 
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THE MARTYRS OF LYONS AND VIENNE. 


"== flame of the perſecution by Antoninus 
reached a country, which hitherto has at- 
| forded us no eccleſiaſtical materials; I mean that 
of France, in thoſe times called Gallia. Two 
neighbouring cities, Vienne and Lyons, appear to 
have been much favoured with evangelical light 
and love. Vienne was rr Roman colony; 
Lyons was more modern, and-hes preſent biſhop 
was Pothinus. His very name points him out to 
be a Grecian. Irenzus was a Preſbyter of Lyons, 
and ſeems to have been the author of the epiſtle 
which Euſebius has preſerved, and which the 
reader ſhall fee preſently. Other names concerned 
in theſe events are evidently of Greek extraction, 
and it is hence moſt probable that ſome Aſiatic 
Greeks had been the founders of theſe Churches. 
Whoever caſts his eye on the map of France, and 
ſees the ſituation of Lyons, at preſent the largeſt. 
and moſt populous city in that kingdom, next to 
Paris, may obſerve how favourable the confluence 
Yourf the Rhine and the Soane,— antiently called the 
Arar—on which it ſtands, is for the purpoſes of 
commerce f. The navigation of the Mediterra- 
nean, in all probability, was conducted by mer- 
chants of Lyons and of Smyrna; and, hence, 4 

DG — 


* Euſeb. IV. C. 1. | 

+ When will the moderns, notwithſtanding all their enlight- 
enced views and improvements, learn to connect navigation and 
commerce with the propagation of the Goſpel ? 


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254 HISTORY or THE CHURCH. CHAP. vi. 
eaſy introduction of the Goſpel from the latter place 


and from the other Afiatic churches is apparent. 


How much God hath bleſſed the work in France, 
the accounts of their ſufferings will evince. Lyons 
and Vienne appear to be daughters, of whom thee 


Aſiatic mothers needed not to be aſhamed. 


THE EPISTLE OF THE CHURCHES OF VIENNE 


AND LYONS TO THE BRETHREN IN ASIA AND 

PHRYGIAF, 

The ſervants of Chriſt, ſojourning in Vienne 
and Lyons in France, to the brethren in Aſia 
prope and Phrygia, who have the ſame faith and 

of redemption with us, peace, and grace, 
= glory from God the Father and Chriſt Jeſus 
our Lord. 

We are not competent to deſcribe with accu- 
racy, nor is it in our power to expreſs the great- 
neſs of the affliction ſuſtained here by the — 
the intenſe animoſity of the heathen againſt them, 
and the complicated ſufferings of the bleſſed mar- 


tyrs. The grand enemy affaulted us with all his 


might; and by his firſt eſſays, exhibited intentions 
of exercifing malice without limits and without 
control. He left no method untried to habitu- 
ate his flaves to his bloody work, and to prepare 
them by previous exerciſes againſt the ſervants 
of God. Chriſtians were abſolutely prohibited from 
appearing, in any houſes except their own, in 
baths, in the market, or in any public place what- 
ever. The grace of God, however, fought for us, 
preſerving the weak and expoſing the ſtrong; who, 
like pillars, were able to withfiand him in patience, 
and to draw the whole fury of the wicked againſt 

themſel ves. 


Euſeb us does not give the whole of the epiſtle at length, 
but omits ſome parts, and interrupts the thread of the narrative. 
It is not neceſſary to notice the particular inſtances. 


CENT. II. MARTYRS OF LYONS AND VIENNE. 255 


themſelves. Theſe entered into the conteſt, and ſuſ- 
tained every ſpecies of pain and reproach. What 
was heavy to others, to them was light, while 
they were haſtening to Chriſt, evincing indeed, that 
THE SUFFERINGS OF THIS PRESENT TIME ARE 
NOT WORTHY TO BE COMPARED WITH THE 
GLORY THAT SHALL BE REVEALED IN US. 
The firſt trial was from the people at large; ſhouts, 
blows, the dragging of their bodies, the plunder- 
ing of their goods, caſting of ſtones, and the con- 
fining of them within their own houſes, and all 


the indignities which may be expected from a 


fierce and outrageous multitude, theſe were mag- 
nanimouſly ſuſtained. And now, being led into 
the Forum by the tribune and the magiſtrates, they 
were examined before all the people. whether they 
were Chriſtians; and, on pleading guilty, were ſhut 
up in priſon till the arrival of the governor*. 
Before him they were at length brought; and he 
treated us with great ſavageneſs of manners. The 
ſpirit of Vettius Epagathus, one of the brethren, 
was rouſed, a man full of charity both to God 


and man, whoſe conduct was fo exemplary, though 


but a youth, that he might juſtly be compared to 
old Zacharias: for he walked in all the command- 
ments and ordinances of the Lord blameleſs, a 
man ever unwearied in acts of beneficence to hi; 
neighbours, full of zeal towards God, and fervent 
in ſpit. He could not bear to fee fo manifeſt a 
perverſion of juſtice ; but, being moved with in- 
dignation, he demanded to be heard in behalf of 
the brethren, and pledged himſelf to prove that 
there was nothing atheiſtic or impious amon 
them. Thoſe about the tribunal ſhouted again 
him: 
* It is probable, but not quite certain, that this governor was 


Severus, afterwards emperor. The conduct of this governos 
was worthy of ſo inhuman a prince, 


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256 HISTORY OF THE CHURCH. CHAP. vi. 


him : He was a man of quality : and the governor, 
being vexed and irritated by fo equitable a demand 
from ſuch a perſon, only aſked him if he were a 
Chriſtian; and this he confeſſed in the moſt open 
manner :—the conſequence was, that he was ranked 
among the martyrs. He was called, indeed, the 
Advocate of the Chriſtians ; but he had an Advo- 
cate * within, the Holy Spirit more abundantly than 
Zacharias, which he demonſtrated by the fulneſs 
of his charity, cheerfully laying down his life in 
defence of his brethren; for he was, and is ſtill, a 
genuine diſciple of Chriſt, following the Lamb 
whitherſoever he goeth T. The reft began now to 
be diſtinguiſhed. The capital martyrs appeared in- 
deed — for the conteſt, and diſcharged their part 
with all alacrity of mind. Others ſeemed not ſo 
ready; but rather, unexerciſed, and as yet weak, and 
unable to ſuſtain the ſhock of ſuch a conteſt: Of 
theſe ten in number lapſed, whoſe caſe filled us 


with great and unmeaſurable ſorrow, and dejected 


the ſpirits of thoſe who had not yet been appre- 
hended, who, though they ſuſtained all indignities, 
yet deſerted not the martyrs in their diſtreſs. Then 
we were all much alarmed, becauſe of the uncer- 
tain event of confeſſion, not that we dreaded the 
torments with which we were threatened, but be- 
cauſe we looked forward unto the end, and feared 
the danger of apoſtacy. Perſons were now appre- 

hended 


® It is not eaſy to tranſlate this, becauſe of the ambiguous 
uſe of the term Hagar, which ſignifies both a comforter 


and an advocate. their only advocate in heaven, jeſus 
Chriſt, Chriſtians have the comfort and power of his Spirit 
within. 


+ Every man who reads this muſt ſee the iniquity and ab- 
furdity of the governor! A term of reproach ſtands in the 
room of argument. 'The term Chriſtian has long ceaſed to be 
Infamous. But the words, Lollard, Puritan, Pietiſt, and Metho- 
diſt, have ſupplied it's place. | 


CENT, If. MARTYRS OF LYONS AND VIENNE. 257 


hended daily of ſuch as were counted worthy to 
fill up the number of thedapſed, ſo that the moſt 
excellent were ſelected from the two churches, even 
thoſe by whoſe labour they had been founded and 
eſtabliſhed . There were ſeized at the fame time 
ſome of our heathen ſervants, — for the governor 
had openly ordered us all to be fought for, — who, 
by the impulſe of Satan, fearing the torments 
which they ſaw inflicted on the Saints, at the ſug- 
geſtion of the ſoldiers, accuſed us of eating human 
fleſh, and of various unnatural crimes, and of 
things not fit even to be mentioned or imagined, 
and ſuch as ought not to be believed of mankindf. 
Theſe things being divulged, all were incenſed 
even to madneſs againſt us; ſo that if ſome were 
formerly more moderate on account of any con- 
nections of blood, affinity, or friendſhip, they were 
then tranſported beyond all bounds with indigna- 
tion. Now 1t was that our Lord's word was ful- 
filled, „The time will come when whoſoever 
killeth you will think that he doeth God ſervice.” 
The holy martyrs now ſuſtained tortures which 
exceed the powers of deſcription : Satan labouring, 
by means of theſe tortures, to extort ſomethin 
flanderous againſt Chriſtianity. The whole fury 
of the multitude, the governor, and the ſoldiers, was 
ſpent in a particular manner on Sanctus of Vienne, 
the deacon, and on Maturus, a late convert in- 
deed, but a magnanimous wreſtler in ſpiritual 
things, and on Attalus of Pergamus, a man who 
had 
Hence I judge that their churches were of no great an- 
ys 33 we ſee again the uſual charge of unnatural crimes 
objected to the Chriſtians, believed in the paroxiſm of the per- 
{ecution, but afterwards generally diſclaimed by ſober perſons. 
x Surely they needed much the aid of the Heavenly Com- 
forter, promiſed in thoſe diſcourſes, to enable them to ſuſtain 


the load of calumny fo injurious and diſtreſſing. 
Vol. I. R 


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258 MISTORY OF THE CHURCH. CHAP. vi. 


had ever been the pillar and ſupport of our church *, 
and, laſtly, on Blandima, through whom Chriſt 


ſhewed, that thoſe things, that appear unſightly and 


contemptible among men, are moſt honourable in 
the preſence of God, on account ot love to his name, 
exhibited 1n real energy, and not in boaſting and 


pompous pretences. For while we all feared; and 


among the reſt while her miſtreſs, according to 


the fleſh, who herſelf was one of the noble arm 


of martyrs, dreaded that ſhe would not be able 
to witnels a good confeſſion, becauſe of the 
weakneſs of her body, Blandina was endued with 
ſo much fortitude, that thoſe, who ſucceſſively 
tortured her from morning to night, were quite 
worn out with fatigue, and owned themſelves con- 
quered and exhauſted of their whole apparatus of 
tortures, and were amazed to ſee her ſtill breath- 
ing whilſt her body was torn and laid open: they 
confeſſed that any fingle ſpecies of the torture 
would have been ſufficient to diſpatch her, much 
more ſo great a variety as had been applied. But 
the bleſſed woman, as a generous wreſtler, recovered 
freſh vigour in the act of confeſſion; and it was 
an evident refreſhment, ſupport, and an annihila- 
tion of all her pains to ſay, © I am a Chriſtian, and 
no evil 1s commutted among us.” 

In the mean time Sanctus, having ſuſtained in a 
manner more than human the moſt barbarous in- 
dignities, while the impious hoped to extort from 
him ſomething injurious to the Goſpel, through the 
duration and intenſeneſs of his ſufferings, reſiſted 
with ſo much firmneſs, that he would neither tell 
his own name, nor that of his nation or ſtate, nor 
whether he was a freeman or flave ; but to every 

interrogatory 

A farther confirmation of the idea that the Goſpel had 
been brought into France by the charitable zeal of the Aſiatic 


Chriſtians. 


= 21 cJ—— 


CENT, It. MARTYRS OP LYONS AND VIENNE 259 


interrogatory he anſwered in Latin, I am a Chriſ- 
tian.“ This, he repeatedlySwned, was to him both 


name, and ſtate, and race, and every thing; and 


nothing elſe could the heathen draw from him. 
Hence the indignation of the governor and of the 
torturers was fiercely levelled againſt this holy perſon, 
ſo that having exhauſted all the uſual methods of 
torture, they at laſt fixed brazen plates to the moſt 
tender parts of his body. Theſe were made red 
hot for the purpoſe of ſcorching him, and yet he 
remained upright and inflexible, and firm in his con- 
feſſion; being, no doubt, bedewed and refreſhed by 
the heavenly fountain of the water of life which 
flows from the * belly of Chriſt. His body witneſſed 


indeed the ghaſtly tortures which he had ſuſtained, 
being one continued wound and bruiſe, altogether 


contracted, and no longer retaining the form of a 
human creature: In this man the view of Chriſt ſuf- 


fering wrought great marvels, confounded the ad- 


verſary, and ſhewed, for the encouragement of the 
reſt, that nothing is to be feared where the love of the 
Father is; and that nothing is painful where the 
glory of Chriſt is exhibited. For while the impious 
imagined, when after ſome days they renewed his 
tortures, that a freſh application of the ſame methods 
of puniſhment to his wounds, now ſwollen and 
inflamed, muſt either overcome his conſtancy, or, 


by diſpatching him on the ſport, ſtrike a terror 


into the reſt, as he could not even bear to be 
touched by the hand, this was fo far from being 
the caſe, that, contrary to all expectation. his body 
recovered its natural poſition in the ſecond courſe 


of 


An illuſtrious teſtimony to the doctrine of the Spirit's in- 


fluences, now ſo much depreciated, but which was then the 


ſupport of ſuffering Chriſtians. The alluſion is to John, 7th 


chapter, * He that believeth on me, out of his belly thall low 


rivers of living water. And this ſpake he of the Spirit.” 
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260 HISTORY OF THE CHURGH. CHAP, VI. 


of torture; he was reſtored to his former ſhape 
and to the uſe of his lit s; fo that, by the grace 
of Chriſt, this cruelty proved not a puniſhment, 
but a cure. | 
One of thoſe who had denied Chriſt was Biblias, 
a female. The devil imagining that he had now 
devoured her, and defirous to augment her con- 
demnation, by inducing her :0 accule the Chriſ- 
tians falſely, led her to the torture, compelling her 
to charge us with horrid 1mpieties, as being a weak 
and timorous creature. But in her torture ſhe re- 
covered herſelf, and awoke as out of a deep ſleep, 
being admoniſhed, by a temportary puniſhment, of 
the danger of eternal fire in hell; and, in oppo- 
ſition to the impious, ſhe ſaid, © How can ws eat 
infants, —we, to whom it is not lawful to eat the 
blood of beaſts*.” And now ſhe profeſſed her- 
ſelf a Chriſtian, and was added to the army of 
martyrs. The power of Chriſt, exerted in the 
patience of his people, had now exhauſted the 
uſual artifices of torment; and the devil was driven 
to new reſources. Chriſtians were thruſt into the 
darkeft and moſt noifome parts of the priſon: 
their feet were diſtended in a wooden trunk even 
to the fifth hole; and in this ſituation they ſuffered 
all the indignities which diabolical malice could 
inflict. Hence many of them were tuffocated in 
priſon, whom the Lord, (h:wing forth his own. 
glory, was pleaſed thus to take to himſelf. The 
reſt, though afflicted to fuch a degree as to ſeen 
ſcarce capable of recovery under the kindeſt treat- 
ment, deſtitute as they were of all help and ſup - 
port, yet remained alive, ſtrengthened by tlie La 
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tiſed among the Chriſtians of I,vous; and, that they underſtood 
not chriſtian liberty in this point, will not be wondered at by 

Fhoſe who conſider the circumſtances of the firſt Chriſtians, 


- 
— 


CENT. 11. MARTYRS OF LYONS AND vIENN E. 261 
and confirmed both in body and mind; and theſe 
encouraged and comforteq; he reſt. 

Some young perſons who had been lately ſeized, 
and whole bodies had been unexerciſed with ſuf- 
ferings, unequal to the ſeverity of the confine- 
ment, expired. The bleſſed Pothinus, biſhop of 
infirm and afthmatic, yet ſtrong in ſpirit, and 
panting after martyrdom, was dragged before the 

tribunal; his body worn oub indeed with age and 
_ diſeaſe, yet he retained a foul through which 

_ Chriſt might triumph. Born by the ſoldiers to 
the tribunal, and attended by the magiſtrates and 
all the multitude, ſhouting againſt him as if he 
were Chriſt himſelf, he made a good confeſſion. 
Being aſked by the governor, who was the God of 
. he anſwered, If ye be worthy, ye 
ſhall know. He was then unmercifully dragged 
about, and ſuffered variety of ill treatment: thoſe, 
who were near, inſulted him with their hands and 


feet, without the leaſt reſpect to his age; and thoſe 
at a diſtance threw at him whatever came to hand: 


every one looked upon himſelf as deficient in zeal, if 


he did not inſult him in ſome way or other. For 


thus they imagined they revenged the cauſe of 


their gods: He was thrown into priſon almoſt 


breathleſs; and after two days he expired, 
And here appeared a remarkable diſpenſation 


of Providence, and the immenſe compaſſion of 


Jeſus, rarely exhibited indeed among the brethren, 
but not foreign to the character of Chriſt. Many, 
who, when firſt apprehended, had denied their Savi- 
our, were notwithſtanding ſhut up in priſon and tuf. 
fered dreadful ſeverit ies, as this denial of Chriſt had 
availed them not. But thoſe, who confeſſed what 
they were, were impriſoned as Chriſtians, ab- 
firated from any other charge. Now the former, as 


Lyons, upwards of ninety years of age, and very 


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262 HISTORY OF THE CHURCH. CHAP. vi. 


murderers and inceſtuous wretches, were puniſhed 
much more than the rat: Beſides the joy of mar- 
tyrdom ſupported the latter, and the hope of the 
promiſes, and the love of Chriſt, and the Spirit 
of the Father. The former were opprefled with 
the pangs of guilt; ſo that, while they were 
dragged along, their very countenances diſtin- 
guiſhed them from the reſt: But the faithful pro- 
ceeded with cheerful ſteps : Their countenances 
ſhone with much grace and glory: Their bonds 
were as the moſt beautiful ornaments, and the 
themſelves looked as brides adorned with their 
richeſt array, breathing the fragance of Chriſt ſo 
much, that fome thought they had been literally 
perfumed. The others went on dejected, ſpirit- 
leſs, and forlorn, and in every way diſgraced, 
even inſulted by the heathen as cowards and pol- 
troons, and treated as murderers : they had loſt the 
precious, the 1 the ſoul-reviving appella- 
tion. The reſt, obſerving theſe things, were con- 
firmed in the faith, confeſſed without heſitation on 
their being apprehended, nor admitted the diabo- 
lical ſuggeſtion for a moment. 

The martyrs were put to death in various ways: 
Or, in other words, they wove a chaplet of various 
odeurs and flowers, and preſented it to the Father. 
In truth, it became the wiſdom and goodneſs of God 
to appoint that his ſervants, after enduring a great 
and variegated conteſt, ſhould, as victors, receive 
the great crown of immortality —Maturus, Sanctus, 
Blandina, and Attalus, were led to the wild beaſts 
into the amphitheatre, to the common ſpectacle of 
Gentile inhumanity. 

One day extraordinary of the ſhews being of 
forded to the people on our account, Maturus and 
Sanctus again underwent various tortures in the 


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CENT. IT. MARTYRS OP LYONS AND VIENNE. 263 


Thus were they treated like thoſe wreſtlers who, 
having conquered ſeveri times already, were 
obliged afreſh to contend with other conquerors 
by freſh lots, till ſome one was conqueror of the 
whole number and as ſuch was crowned. * Here 
they ſuſtained again, as they were led to the am- 
phitheatre, the blows uſually inflicted on thoſe who 
were condemned to wild beaſts; they were expoſed 
to be dragged and torn by the beaſts, and to all the 
barbarities which the mad populace with ſhouts ex- 
acted, and above all to the hot iron chair, in which 
their bodies were roaſted, and emitted a {guſting 
ſmell. Nor was this all; the perſecutors raged 
ſtill more, if poſſible, to overcome their patience. 
But not a word could be extorted from Sanctus, 
beſides what he firſt had uttered—the word of 
_ confeſſion. Theſe then after remaining alive a long 
time, expired at length, and became a ſpectacle to 
the world, equivalent to all the variety uſual in the 
fights of gladiators. 

Blandina, ſuſpended to a ſtake, was expoſed as 
food to the wild beaſts; ſhe was ſeen ſuſpended in 
the form of a croſs, and employed in vehement 
lupplication The tight inſpired the combatants 
with much alacrity, while they beheld with their 
bodily eyes, in the perſon of their ſiſter, the figure 
of him who was crucified for them, that he might 
perſuade thoſe who believe in him, that every one, 
who ſuffers for the glory of Chriſt, always has com- 
munion with the living God. None of the beaſts 
at that time touched her: ſhe was taken down 
trom the ſtake, thrown again into prilon, and re- 

5 a ſerved 


The alluſions to the favage ſhews, ſo frequently made in 
this narrative, point out their frequency iu theſe ferocious 
times; and give us occaſion to reſlect on the mild appearances 
which ſociety has aſſumed, ſince even the torm oi Chriſtianity 
has prevailed in the world, 


R 4 


264 HISTORY OF THE CHURCH. CHAP. VI. 


ſerved for a future conteſt; that having overcome 
in various exerciſes, ſhe gnight fully condemn the 
old ſerpent, and fire the brethren with a noble 
—_ of Chriſtian emulation. Weak and con- 

temptible as ſhe might be deemed, yet when 
clothed with Chriſt the mighty and invincible 
champion, ſhe became victorious over the enemy 
in a variety of rencounters, and was crowned with 
immortality. 

Attalus alſo was vehemently demanded by the 
multitude; for he was a perſon of great reputa- 
tion among us. He advanced in all the cheerful- 
neſs and ſerenity of a good conſcience ; —-an ex- 
perienced Chriſtian, and ever ready and active in 
bearing teſtimony to the truth. He was led round 
the amphitheatre, and a tablet was carried before 
him, inſcribed in Latin, This is Attalus the 
Chriſtian.” The rage of the people would have 
had him diſpatched immediately; but the governor 
underſtanding that he was a Roman, ordered him 
back to priſon : and concerning him and others, 
who could plead the ſame privilege of Roman 
citizenſhip, he wrote to the emperor, and waited 
for his inſtructions. 

The interval which this circumſtance occaſioned 
was not unfruitful to the Church. The unbound- 
ed compaſſion of Chriſt appeared in the patience 
of many: Dead members were reſtored to life 
by the means of the living; and the martyrs be- 
came ſingularly ſerviceable to the lapſed; and thus 
the Church rejoiced to receive her ſons returning to 
her boſom : for by THESE means moſt of thoſe 
who had denied Chriſt were recovered, and dared 
to profeſs their Saviour: they felt again the divine 
life in their ſouls: they approached to the tribu- 
nal; and their God, who willeth not the death of 


a (inner, 
0 Dead in their ſpiritual affeftions. 


CENT. 11. MARTYRS OF LYONS AND VIENNE. 26g 


a ſinner, being again precious to their ſouls, they 
defired a freſh opportunity of being interrogated by 
the governor. 
_ Cfar*# ſent orders that the confeſſors of Chriſt 
ſhould be put to death; and that the apoſtates 
from their divine maſter ſhould be diſmiſſed. — 
It was now the general aſſembly, held annually at 
Lyons, and frequented from all parts; and this was 
the time when the Chriſtan priſoners were again ex- 
poſed to the populace. The governor again in- 
terrogated : Roman citizens had the privilege of 
dying by decollation; the reſt were expoſed to 
wild beaſts; and now it was that our Redeemer 
was magnified i in thoſe who had apoſtatized. They 
were interrogated ſeparate from the reſt, as perſons 
ſoon to be diſmiſſed, and made a conFEsS10N ro 
THE SURPRISE OF THE GENTILES, and were 
added to the liſt of martyrs. A ſmall number till 
remained in apoſtacy; but they were thoſe who 
poſſeſſed not the leaſt ſpark of divine faith, had 
not the leaſt acquaintance with the riches of Chriſt 
in their ſouls, and had no fear of God before 
their eyes; whoſe life had brought reproach on 
Chriſtianity, and had evidenced them to be the 
children of perdition t; but all the reſt were added 
to the Church. 


It muſt be confefſed that the power of Stoiciſm in harden- 
ing the heart was never more ſtrongly illuſtrated than in the 
caſe of Marcus Antoninus, thus breaking all the rights of 
Roman citizenſhip, and all the feelings of * It puts 
me in mind of Mr. Pope's lines, 

In lazy apathy let Stoics boaſt 
Their virtue fix d - tis fix'd as in a froſt. 

+ The difference between true and merely profeſſing Chrif- 
tians is well ſtated, and deſerves to be noticed. A ſeaſon of per- 
ſerution ſeparates real believers and real experienced Chriſtians 
from others, much more viſibly than miniſters can now do by 
the moſt judicious diſtinctions. 


Fas + \ 


266 © mrsroRrY or THE CHURCH. CHAP. VT. 


During their examination, a man who had lived 
many years in France, 'and was generally known 
for his love of God and zealous regard for divine 
truth, a perſon of apoſtolical endowments, a phy- 
fician by profeſſion, a Phrygian by nation, and 
named Alexander, ſtood near the tribunal, and by 
his geſtures encouraged them to profeſs the faith. 
He appeared to all who ſurrounded the tribunal 
as one who travailed in much pain on their ac- 
count. And now the multitude, incenſed at the 

_ Chriſtian integrity exhibited at the concluſion by 
the lapſed, made a clamour againft Alexander as 
the cauſe of this change. Upon which the governor 

ordered him into his preſence, and aſked him who 
he was: He declared that he was a Chriſtian: The 
former, in great wrath condemned him inſtantly 
to the wild beaſts;—and the next day he was in- 
troduced with Attalus. For the governor, willing 
to gratify the people, delivered Attalus again to 
the wild beaſts; and theſe two underwent all the 
uſual methods of torture in the amphitheatre : in- 
deed they ſuſtained a very grievous conflict, and at 
length expired. Alexander neither groaned nor 
ſpake a word, but in his heart converſed with God. 
Atralus, fitting on the iron chair and being 
ſcorched; when the ſmell iſſued from him, ſaid 
to the multitude in Latin, „This indeed which 
YE do is to devour men; but wE devour not 
our fellow-creatures, nor practiſe any other wick- 
edneſs.” Being aſked what is the name of God, 
he anſwered, God has not a name as men 
have.” ” 

On the laſt day of the ſpectacles, Blandina was 
again introduced with Ponticus, a youth of fifteen : 
they had been daily brought in to ſee the puniſh- 
ment of the reſt. They were ordered to {wear by 
the 1dols; and the mob perceiving them to per- 


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CENT. IT. MARTYRS OF LYONS AND VIENNE. 267 


ſevere immoveably, and to treat their menaces with 
ſuperior contempt, were incenſed; and no pity was 
ſhewn either to the ſex of the one or to the tender 
age of the other. Their tortures were now aggravat- 
ed by all forts of methods; and the whole round of 
barbarities was inflicted ; but menaces and puniſh- 
ments were equally * Ponticus, animated 
by his ſiſter, who was obſerved by the heathen to 
{trengthen and confirm him, after a magnanimous 
exertion of patience, yielded up the ghoſt. | 
And now the bleſſed Blandina, laſt of all, as a 
3 mother having exhorted her children, and 
nt them before her victorious to the KING, re- 
viewing the whole ſeries of their ſufferings, haſ- 
tened to undergo the ſame herſelf, rejoicing and 
_ rriumphing in her exit, as if invited to a marriage · 
ſupper, not going to be expoſed to wild beaſts. 
After ſhe had endured ſtripes, the tearing of the 
beaſts, and the iron chair, ſhe was incloſed in a 
net, and thrown to a bull; and having been taſfed 
ſome time by the animal, and proving quite fupe- 
rior to her pains, through the influence of hope, 
and the realizing view of the objects of her faith 
and her fellowſhip with Chriſt, ſhe at length 
breathed out her foul. Even her enemies confeſſed 
that no woman among them had ever ſuffered fuch 
and ſo great things. But their madneſs againſt 
the ſaints was not yet ſatiated. For the fierce and 
ſavage tribes of men, being inftigated by the fero- 
cious enemy of mankind, were not eaſily ſoftened; 
and they now began another peculiar war againſt 
the hodies of the Saints. That they had been 
conquered by their patience, path wu no ſtings 
of remorſe : Indeed the feelings of common ſenſe 
and humanity appear to have been extinguiſhed 
among them: Difappointment increaſed their fury : 
The devil, the governor, and the mob 2 
ewe 


168 HISTORY OF THE CHURCH. CHAP. v1, 


thewed their malice; that the ſcripture might be 
fulfilled, + He that is unjuſt, let him be unjuſt 
full,” as well as, He that is holy, let him be 
holy ſtill x.“ They now expoſed to dogs the bodies 
of thoſe who had been ſuffocated in priſon, and 
carefully watched night and day, left any of our 
people ſhould by ftealth perform the funeral rites. 
And then expoſing what had been left by the wild 
beaſts or by the fire, relics partly torn, and partly 
ſcorched, and the heads with the trunks, they 
_ Preſerved them by military guards unburied for 
ſeveral days. Some gnaſhed on them with their 
teeth, deſirous, if poſſible, to make them feel ftill 
more of their malice. Others laughed and in- 
ſulted them, praiſing their own gods, and aſcrib- 
ing the vengeance inflicted on the martyrs to 
them. All, however, were not of this ferocious 
mould. Yet even thoſe who were of a gentler 
ſpirit, and who ſympathized with us in ſome de- 
gree, upbraided us, often faying, — © Where is 
their God, — and what profit do they derive from 
their religion, which they valued above life it- 
ſelft?” 
As for ourſelves, our ſorrow was greatly in- 
_ creaſed becauſe we were deprived of the melan- 
choly ſatisfaction of interring our friends. Neither 
the darkneſs of the night could befriend us, nor 
could we prevail by prayers or by price. They 
watched the bodies with unremitting vigilance, as 
if to deprive them of ſepulchre was to them an 
object of great importance. The bodies of the 
| martyrs, 


® Rev. xxii. 11. A ſtriking proof of the facred regard pai 
to that divine work - the . n 
ſecond century, | 
+ A diverſity of temper or education produced a diverſity of 
conduct among theſe men, while yet all ſeem to have been 
equally void of the fear and love of God. 


CENT. It. MARTYRS OP LYONS AND VIENNE. 269 
martyrs, having been contumeliouſly treated and 
expoſed for fix days, were burnt and reduced to 
aſhes, and ſcattered by the wicked into the Rhone, 
that not the leaſt particle of them might appear 
on the earth any more. And they did theſe things 
as if they could prevail againſt God, and prevent 
their reſurrection;— and that they might deter 
others, as they ſaid, from the hope of a future 
life, —©* On which relying they introduce a ſtrange 
and new religion, and deſpiſe the moſt excru- 
ciating tortures, and die with joy. Now let us 
ſee if they will rife again, and if their God can 
help them and deliver them out of our hands *.“ 
Euſebius obſerves here, that the reader may 
judge, by analogy, of the fierceneſs of this perſecu- 
tion in other parts of the empire, from this detail 
of the affairs at Lyons; and then adds ſomething 
from the epiſtle concerning the humility, meek- 
neſs, and charity of the martyrs; and this he con- 


traſts with the unrelenting ſpirit of the Novatians, 


which afterwards appeared in the Church. They 
were ſuch fincere followers of Chriſt, wao, 
THOUGH HE WAS IN THE FORM OF A MAN, 


THOUGHT IT NOT ROBBERY TO BE EQUAL WITH 
Gopy,” that, though elevated to ſuch height of 


glory, and though they had born witneſs for Chriſt 


not once or twice only, but often, in a variety of 
ſufferings, yet they aſſumed not the venerable name 
of martyrs, nor permitted us to addreſs them as 
fuch. But if any of us by letter or word gave 
them the title, they reproved us — 2 

or 


The natural enmity of the human mind againſt the things 
af God was never more ſtrongly exemplified than in this per- 
fecution. The folly of thinking to defeat the counſels of 
God a_ very conſpicuous; and ſo does the faith and hope 
of a bleſſed reſurrection, = the peculiarly animating theme of 
true Chriſtians, 


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270 HISTORY OF THE CHURCH. CHAP. vi. 


For it was with much pleaſure that they gave the 
appellation in a peculiar ſenſe to Him who is the 
FAITHFUL AND TRUE WITNESS, the firft-begot- 
ten from the dead, and the Prince of divine life. 
And they remembered with reſpect the deceaſed 
martyrs, and ſaid; TyEyY indeed were martyrs 
whom Chriſt hath deigned to receive to himſelf in 
their confeſſion, fealing their teſtimony by their 
exit, but WE are low and mean confeflors. With 
tears they intreated the brethren to pray fervently 
for them, that they might be perfected. 

They exhibited, however, in real facts, the 
energy of the character of martyrs, and anſwered 
with much boldneſs to the Gentiles: Their mag- 
nanimity, undaunted, calm, and intrepid, was 


_ viſible to all the world, though the tear of God 


induced them to refuſe the title of martyrs. They 
humbled themſelves under the mighty hand by 
which they are now exalted*®. They were ready 
to give a modeſt reaſon of the hope that was in 
them before all: They accuſed none : They took 
pleaſure in commending, none in cenſuring ; and 
they prayed for their murderers, as Stephen the ac- 
compliſhed martyr did, Lord lay not this fin to 


their charge.” And if ur prayed thus for thoſc 


who ſtoned him, how much more ought Chriſ- 
tians to pray for the brethren ? — They never glo- 
ried in an unbecoming way over the lapſed; but, 
on the contrary, they ſupplied their weakneſſes 
with maternal tenderneſs, and ſhed many tears 
over them to the Father : they aſked life for them, 
and he gave them it, which they were glad to 
communicate to their neighbours. Thus in all 
things they came off victorious before God,— 
ever cultivating peace, — ever commending peace; 
— In peace they went to God, leaving neither 


trouble 
® 1 Pet. v. 


CENT. It. MARTYRS OF LYONS AND VIENNE.271 


trouble to their mother the church, nor faction 
and fedition to the brethren; but j Joy, peace, una- 
nimity, and charity.” 

Euſebius has given us another paſſage alſo 
which deſerves attention. Alcibiades, one of the 


martyrs, had led, before the perſecution, the 


life of an Aſcetic : — he uſed to ſubſiſt only o 


| bread and water. As he continued the ſame regi- 


men while in confinement, it was revealed in a 
viſion to Attalus, after his firſt conteſt 1n the 
amphitheatre, that Alcibiades did ill not to uſe 
the creatures of God, and that he gave an occa- 
fion of ſcandal to others. Alcibiades was hence 
induced to change his diet, and to partake of the 
bounty of God with thankſgiving. — Euſebius 
tells us alſo of an epiſtle directed by theſe martyrs 
to Eleutherus, the biſhop of Rome, in which they 
give a very honourable encomium of Irenzus the 
preſbyter. Of him we ſhall have occalion to 
ſpeak more hereafter. He was appointed ſuc- 
ceflor to Pothinus: he outlived the ſtorm, and 
governed the Church afterwards with much ability 
and ſucceſs. The letter to the churches of Aſia 
and Phrygia, of which Euſebius has given us ſuch 
large and valuable extracts, furniſhes ſtrong _ 
of his piety and judgment. 

The ſuperſtitions, which afterwards aroſe in ſo 
great abundance, and with fo much ſtrength: 
and which, like a denſe cloud, fo long obſcured 
the light of the Church, ſeem ſcarcely to have 
ſhaded the glory of thoſe Gallic martyrs in any 
degree. The caſe of Alcibiades, and the whole- 
ſome check which the divine goodneſs put to 
his well-meant auſterities, demonſtrate that ex- 
cefles of this nature had not yet gained any re- 
markable aſcendancy in the Church. And the 


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272 HISTORY OF THE CHURCH. chf. vr. 


deſcriptivn of the humility and charity of the 
martyrs ſhews a ſpirit much ſuperior to that 
which we ſhall have occaſion, with regret, to 
notice in fome ſucceeding annals of martyrdom. 
In a word, the power of Divine Grace appears 
little leſs than apoftolical in the church at Lyons. 
The only difagreeable circumſtance in the whole 
narrative is the too florid and tumid ſtile, peculiar 
to the Aſiatic Greeks; and which Cicero, in his 
Rhetorical works, fo finely contraſts with the 
Attic neatneſs and purity. In a tranſlation it is 
tcarce poſſible to do juſtice to thoughts extremely 
evangelical and ſpiritual, clothed originally in to 
tawdry a garb. Yet under this great diſadvantage 
a diſcerning eye will ſee much of the © union” 
of real godlineſs.— At firſt fight we muſt be 
ftruck with the difference between primitive ſcrip- 
tural Chriſtianity, and that affectation of rational 
divinity, which has fo remarkably gained the aſ- 
cendant in Chriſtendom in our times. In the 
account we have read, the good influence of the 
Holy Spirit on the one hand, and the evil influ- 
ence of Satan on the other, are brought torward 


every where to our view. In our times both are 
_ concealed, or almoſt annihilated ; and little ap- 


pears but what 1s merely buman. Whether ot 
the two methods 1s moſt agreeable to the plan of 
the facred writings, muſt be obvious to every 
ſerious and honeſt enquirer. Chriſt's kingdom, 
in the narrative before us, appears truly ſcriptural 
and divine : Chriſtian faith, hope, and charity, do 
their work under the direction of his Spirit: Chriſ- 
tians are humble, meek, heavenly-minded, patient, 
ſuſtained continually with aid inviſible; and we 


ſee Satan actively, but unſucceſsfully, engaged 


— them. In the 2 n 
0 


CENT. 11. MARTYRS OF LYONS AND VIENNE. 273 


of the Chriſtian religion by many moderns, what 
a different taſte and ſpirit ! — Every thing is of this 
world! — Policy and ambition leave no room for 
the exhibition of the work of God and the power 
of the Holy Ghoſt : The belief of Satanic influ- 


ence is ridiculed as weak ſuperſtition; and natural, 


unaſſiſted reaton, and the ſelf- ſufficiency of the 
human heart, triumph without meaſure ! 


8 


Vert. I. 


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274 HISTORY OF THE CHURCH CHAP, vii. 


— —— 
ll 
— 2 Py 4 


— — 
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8 1 

22 * 


C HAF. VI. 


THE STATE OF CHRISTIANS UNDER THE 
REIGNS OF GOMMODUS, PERTINAX, AND 
JULIAN, — THE STORY OF PEREGRI- 
NUS. 


IME reigns of the two laſt-mentioned em- 
perors, which clole the century, are ſhort, and 
contain no Chriſtian memoirs. That of Commo- 
dus is remarkable for the peace granted to the 
Church of Chriſt through the world *. The means 
which Divine Providence uled for this purpoſe is 
ſtill more fo. Marcia, a woman of low rank, was 
the favourite concubine of this emperor. She had, 
on fome account not now underſtood, a predilec- 
tion for che Chriſtians, and employed her intereſt 
with Commodus in their favour 1. He was him- 
ſelf the moſt vicious and profligate of all mortals, 
though the fon of the grave Marcus Antoninus. 
Thole, who looked at ſecular objects and moral 
decorum alone, might regret the change of em- 
perors. In one particular point only, namely, in 
his conduct toward che Chriſtians, Commodus was 
more juſt and equitable than his father. And the 
power and goodneſs of God in making even ſuch 
- wretched characters as Commodus and Marcia to 
tem the torrent of perſecution, and to afford a 
breathing time of twelve years under the ton, after 
eighteen years of the moſt cruel ſufferings under 
the father, deſerve to be remarked. For certainly 
the 


„ Eofed. B. f. c. 19. 1 Dion. Cafpus. 


CENT. 11. UNDER COMMODUS, &c. 276 


the Church of Chriſt has no communion with debau- 
chees; and though it be abhorrent, alſo, in its plan 
and ſpirit from the ſyſtems of proud philoſophers, 
yet, it is always friendly to every thing virtuous and 
laudable in fociety. — The fact is, It has a taſte 
peculiarly its own: God's ways are not like ours. 
— The Goſpel now flouriſhed abundantly; and 
many of the nobility of Rome, with their whole 
families, embraced it. Such a circumſtance would 
naturally excite the envy of the great. The Roman 


Senate felt its dignity defiled by innovations, which 


to them appeared to the laſt degree contemprible ; 
and to this malignant ſource, I think, is to be aſ- 
cribed the only inſtance of perſecution in this reign. 

Apollonius, at that time a perſon renowned for 
learning and philoſophy in Rome, was a fincere 
Chriſtian; and as a Chriſtian was accuſed by an 
informer before Perennis, a magiſtrate of conſi- 
derable influence in the reign of Commodus. 
The law of Antoninus Pius had enacted grievous 
puniſhments againſt the accuſers of Chhriſtians. 
One cannot ſuppoſe his edict had any force during 
the reign of his ſucceſſor Marcus; but under Com- 
modus it was revived; or rather, a new one; {till 
more ſevere, was enacted, that the accuſers ſhould 
be put to death*. Perennis ſentenced the accuſer 
accordingly, and his legs were broken. Thus far he 
teems to have complied with the injunctions of the 
law: in what follows he obeyed the dictates of his 
own malice, or rather that of the ſenate. He begged 
of the priſoner with much earneſtneſs, that he 
would give an account of his faith before the ſenate 
and the court. Apollonius complied, and deli- 
vered an apology for Chriſtianity; in conſequence 
of which, by a decree of the ſenate, he was be- 
headed. It is not quite eaſy to account for this 


procedure. 
* Euſeb. ibid. 
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276 HISTORY OF THE CHURCH CHAP. vir. 


procedure. It is perhaps the only trial recorded 
in hiſtory where both the accuſer and the accuſed 
fuffered judicially. Euſebius obſerves, that the laws 
were ſtill in force, commanding Chriſtians to be put 
to death, who had been preſented before the tribu- 
nal. But Adrian, or certainly Antoninus Pius, had 


abrogated this iniquitous edict of Trajan. Under 


Marcus it might be revived, —as what ſeverity 
againſt Chriſtians was not be expected from that 
cruel perſecutor? Now Commodus, by menacing 
accuſers with death, probably ſuppoled he had ſuf- 
ficiently ſecured the Chriſtians. Vet, if a formal 


abrogation of the law againſt Chriſtians did not 


actually taken place, one may fee how Apollonius 
came to ſuffer as well as his adverſary. In truth, if he 
had been ſilent, it is very likely he would have ſaved 
his own life. Inſidious artifices, under the pretence 
of much reſpect and deſire of information, ſeem to 
have drawn him into a meaſure which coſt him 
ſo dear: — He died, however, in the beſt of 
cauſes ! : 

There is, in the work of Lucian, a remarkable 
ſtory of a perſon named Peregrinus, which, as it 
falls in with this century, and throws light on the 
character of the Chriltians who then lived, de- 
ſcrves to be here introduced. In his youth,” tavs 
this author,“ he fell into ſhameful crimes, for which 
he was near loſing his life in Armenia and Aſia. 
| will not dwell on thoſe crimes; but I am per- 
tuaded that what I am about to fay is worthy of 
attention. There 1s none of you but know, that 
being chagrined becaule his father was ſtill alive after 
being upwards of fixty years of age, he ftrangled 
him. The rumour of fo black a crime being 
fpread abroad, he betrayed his guilt by flight. 
He wandered about in divers countries to conceal 
the place of his retreat, till, upon coming into 


„ Judcea, 


CENT. 11. UNDER COMMODUS, &c. 277 


Judea, he learnt the admirable doctrine of the 
Chniſtians, by converſing with their prieſts and 
teachers. In a little time he ſhewed them that 
they were but children compared to himſelf: for he 
became not only a prophet, but the head of their 


congregation: in a word, he was every thing to 


them : he explained their books, and compoted ſome 
himſelf; inſomuch that they ſpoke of him ſome- 


times as a god, and certainly conſidered him as a 


lawgiver and a ruler. — However, theſe people, in 
fact, adote that great perſon who had bcen crucified 
in Paleſtine, as being the firſt who taught men that 
religion. — While thele things were going on, Pere- 
grinus was apprehended and put in priſon on account 
of his being a Chriſtian. This diſgrace loaded him 


with honour : it was the very ts he ardently de- 


fired: it made him more reputable among thoſe of 
that perſuation, and furniſhed him with a power of 


performing wonders. The Chriſtians, grievouſly 
afflicted at his confinement, uſed their utmoſt 
efforts to procure him bis liberty; and as they 
ſaw they could not compaſs it, they provided 
abundantly for all his wants, and rendered him all 
imaginable {ervices. There was ſeen, by break of 
day, at the priſon gate, à company Ot Ole Women, 
widows, and orphans, fome of whom, alter having 
corrupted tile guard with money, paſſed the night 
with him: there they partook together of elegant 
repaſts, and entertained one another with religi— 
ous dlitcourfſes. They ched that excellent man 
the New Socrates. Ther: came even Chriſtians, 
deputed from many cities of Aſta, to converte 


with him, to comfort him, ana to bring him ſup- 


plies of money; for the care and diligence which 


the Chriſtians exert in theſe junctutes is incredi— 


ple: they {pare nothing in ſuch cafes. They lent, 
5 3 therefore, 


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278 HISTORY OF THE CHURCH CHAP. vii. 


therefore, large ſums to Peregrinus; and his con- 
finement was to him an occaſion of amaſſing — 
riches; for theſe poor creatures are firmly 

ſuaded they ſhall one day enjoy immortal Hie; ; 
therefore they deſpiſe death with wonderful cou- 
rage, and offer — voluntarily to puniſh- 


ment. Their firſt lawgiver has put it into their 


heads that they are all brethren. Since they ſe- 
parated from us, they perſevere i in rejecting the 
wb of the Grecians, and in worſhipping that 
deceiver who was crucified : they regulate their 
manners and conduct by his laws; they deſpiſe, 
therefore, all earthly poſſeſſions, and uſe them 
ia common. Therefore if any magician or juz- 
gler, any cunning fellow who knows how to make 
his advantage of opportunity, happens to get into 
their ſociety, he immediately grows rich; becauſe 
it is eaſy for a man of this ſort to abuſe the fim- 
plicity of theſe filly people. However Peregrinus 
was ſet at liberty by the preſident of Syria, who 
was a lover of philoſophy and of its profeſſors; 
and who, having perceived that this man courted 
death ont of vanity and a fondneſs for renown, 
releaſed him, deſpiſing him too much to have a 
defire of inflicting capital puniſhment on him. 
Peregrinus returned into his own country, and as 
ſome were inclined to proſecute him on account 
of his parricide, he gave all his wealth to his 
fellow-citizens, who, being gained by this liber- 
ality, impoſed filence on his accuſers. He left 
his country a ſecond time in order to travel, 
reckoning he ſhould find every thing he wanted in 
the purſes of the Chriſtians, who were punctual 
in accompanying him wherever he went, and in 
ſupplying him with all things in abundance. 


: He ſubſiſted in this manner for a conſiderable 


time; 


CENT. 11. UNDER COMMODUS, &c. 279 


time; but having done ſomething which the Chriſ- 
tians abhor, —they {aw him, I think, make uſe of 
ſome meats forbidden amongſt them, — he was 
abandoned by them; inſomuch that having not 

any longer the means of ſupport, he would fain 
have revoked the donation he had made to his 
country.“ | 

The native bins of this extraordinary man was 
Parium in Myſia. After his renunciation of 
Chriſtianity he aſſumed the character of a plii- 
loſopher. In that light he is mentioned by ſeveral 
heathen authors; and this part he acted till the 
time of his death; when, in bis old age, he 
threw himſelf into the flames, probably becauſe 
ſuicide was honourable in the eyes of the Gen- 
tiles, and becauſe Empedocles, a brother philo- 
{opher, had thrown himſelf into the vulcano at 
mount Etna. — A remark may here be made on 
the writer, on the hero, and on the Chriſtians of 
thoſe times. 

It will not be neceſſary to give an anxious an- 
ſwer to the railleries, cavils, and inſinuations of 
Lucian in this narrative. Whoever knows any 
thing of real Chriſtianity, and the uſual obloquy 
thrown upon it, will eaſily make juſt dectuctions, 
and ſeparate what is true from what 1s falte. 
Lucian was one of the moſt facetious authors of 
antiquity : He doubtleſs pottetied the talents ot 
wit and ſatire in a ſupreme degree. Burt truth 
and candour are not uſually to be expected from 
writers of this - tort: Lucian, like cthers of the 
ſame vein, had his eves turned malignantly to- 
wards all objects but himſelf: He was intolerably 
ſelf· conceited, and may be ranked with Voltaire, 
Rouſleau, 


Lardner's Collect. Vol. 11. C. 19. — Þ let? * Eftabliſhmer! 
of Chriſtianity. 


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280 HISTORY OF THE CHURCR CHAP. vii. 


Rouſſeau, Hume, and other modern writers of 
that ſtamp : He was farcaſtic, unfeeling, and ſuſ- 


picious of evil every where except in his own 
heart. The common conſequence of ſuch a tem- 
per, indulged without reſtraint, is a ſceptical in- 
difference to all forts of religion, a contempt of 
every mode of it without diſtinction, and ſuper- 
cilious ſelf. applauſe on account of ſuperior diſ- 
cernment. Such men, of all others, ſeem moſt 
to fall under the cenſure of the wiſe man, Hr 
THAT TRUSTETH HIS OWN HEART IS A FOOL. 
They take for granted the fincerity, humanity, and 
benevolence of their own hearts, with as much 


poſitiveneſs as they do the obliquity and hypocriſy 


of other men's. Antiquity had one Lucian; 
and, it muſt be confeſſed the abſurdities of pagan- 
iſm afforded him a large field of fatire, which, 
eventually, was not unſerviceable to the progreſs of 
Chriſtianity : Our times have ABoUNDED with 
writers of this ſtamp; and it 1s one of the moſt 
ſtriking characteriſtics of the depravity of modern 
taſte, that they are ſo much read and eſteemed. 
Peregrinus is no very uncommon character. 
On a leſs extended ſcale, men of extreme wicked- 
neſs in a ſimilar way may frequently be noticed: 
Men, whoſe early life have been devoted to nothing 
but vices: Then, afterwards, ſomething of the 
garb and mode of real Chriſtians is aflumed by 
theſe deceivers. But it 15 not every one who has 
the abilities of Peregrinus to wear the hypocritical 
garb fo aſſumed with conſummate addreſs, and to 


1mpoſe on genuine Chriſtians of undoubred dil- 


cernment. The unfeeling heart of Lucian appears 
to rejoice in the impoſit ions of Peregrinus ; and 
particularly, that he was able to impoſe on Chriſ- 
uans ſo long and ſo completely. A 8 
min 


CENT. 11. UNDER\ COMMODUS, &c. 281 


mind would rather have been tempted to mourn 


over the depravity of human nature, that it 
ſhould be capable of ſuch wickedneſs. Provi- 
dence, however, often ſets a diſmal mark upon 
ſuch men in this liſe. Peregrinus lived long 
enough to be proved a complete impoſtor, and 
to be rendered intolerable to Chriſtians; he acted 
the philoſopher afterwards, it ſeems, a long time: for 


what is often called philoſophy 1s confiſtent enough 


with much hypocriſy; and His dreadful end ſhould 
be awfully inſtructive to mankind. 

Yet, what is there in all this account of the 
Chriſtians, diſcoloured as it is by the malignant 
author, which does not tell to their honour ? 
While Peregrinus made a creditable profeſſion, 
they received and rejoiceq in him: they did not 


pretend to infallibility. His ſuperior parts and 


artifice enabled him a long time to deceive. It 


is probable that he avoided as much as poſſible 


the ſociety of the moſt ſagacious and penetrating 
among the Chriſtians. The followers of Jeſus 
had learnt to ſpare their neighbours? © motes, and 

and to feel their own beams.“ They were moſt 
ſolicitouſly guarded againſt that ſpecies of decep- 
tion which is the moſt fatal, namely, the deluſion 
of a man's own heart. It many of them were 
hence too much expoſed to the {nares of deſigning 
men, the thing tells ſurely to their honour, rather 


than to their diſgrace, As for the reit; their 


liberality, their zcal, their compaſſion, their bro- 
therly love, their fortitude, their heavenly-minded- 
nels, are confeſſed in all this narrative to have 
been exceeding great. I rejoice to hear from the 
mouth of an enemy ſucli a teſtimony to the cha- 
racter of Chriſtians: it is one of the beſt which 
| can meet with in the ſecond century: * 

uch 


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CENT. IT. CHRISTIAN AUTHORS. 283 


CHAP. vin. 


SOME ACCOUNT OF CHRISTIAN AUTHORS 
WHO FLOURISHED IN THIS CENTURY. 


Ir may throw additional light on the hiſtory of 
Chriſtian doctrine and manners in this century, 


to give a brief view of Chriſtian authors. Some 


of the moſt renowned have been already ſpoken 
to, and a few more of great reſpectability muſt be 
deferred to the next century, becaute they out- 
lived this. 

Dionyſus, biſhop of Corinh, lied under the 
reign of Marcus Antoninus and his fon Com- 
modus. He wrote many epiſtles to various 
churches, which demonſtrate his care and vigi- 
lance in ſupport of Chriſtianity ; a pleaſing proof 
that Corinth was ſingularly favoured by being 
poſſeſſed of a zealous and charitable paſtor ; 
though of his labours there, and of the {tate of 
the numerous ſocicty of Chriſtians under his mi- 
niftry, we have no account. He wrote to the 
Lacedzmonians an inſtruction concerning the doc- 
trine of the Goſpel, and an exhortation to peace 
and unity. He wrote to the Athenians allo; and, 
by his teſtimony, he confirms the account betore 
given of their declenſion after the martyrdom of 
Publius; and of their revival under the care of 
Quadratus ; and he here informs us that Dionyſius 
the Areopagite was the firſt biſhop of Athens. 
1n his letter to the Chriſtians in Crete he highly 
commends Philip the biſhop, and guards them 
againſt hereſies. In his epiſtle to the churches of 


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284 HISTORY OF THE CHURCH. CHAP. viit. 


Pontus, he directs that all penitents ſhould be re- 


ceived who return to the Church, whatever their paſt 
crimes have been, even, if guilty of hereſy itſelt. 
One may hence infer, that diſcipline was as yet ad- 


_ miniſtered with much ſtrictneſs in the churches ; 
and that purity of doctrine, as well as of life and 


manners, were looked on as of high importance, 
inſomuch that ſome were inclined to a degree of 
rigour incompatible with the Goſpel, which pro- 


miſes full and free forgiveneſs through Chriſt to 


every returning ſinner, "without limitations or ex- 
ceptions. Such inferences concerning the manners 
and ipirit of the Chriſtians at that time ſeem ob- 
vious and natural: The preſent ſtate of church- 
diſcipline among all denominations of Chriſtians 
in England would undoubtedly ſuggeſt very dif- 
ferent reflections.— He writes allo to Pinytus, 
biſhop of the Gnoſſians in Crete, advifing him 
not to impoſe on the Chriſtians the heavy burden 
of the obligat ion to preſerve their virginity, but 
to have reſpect to the weakneſs incident to moſt 


of them. It ſeemed worth while to mention this 


alſo as a proof that monaſtic auſterities were be- 
ginning to appear in the Church; and that the beſt 
men, after the example of the Apoſtles, lahoured 


to control them. Pinytus in his reply extols 


Dionyſus, and exhorts him to afford his people 


more ſolid nouriſhment, leſt, being always fed 


with milk, they ſhould remain in a ſtate of fancy. 
This aniwer ſpeaks ſomething of the depth of 
thought and knowledge in godlineſs, with which 


Pinytus was endowed. 


In his letter to the Romans, directed to Scary | 


their biſhop, he recommends to them to continue 


a charitable cuſtom, which, from their firſt planta- 
tion, they had always practiſed; namely,— to fend 
relief to divers Churches throughout the world, 
and 


CENT. II. CHRISTIAN AUTHORS. 285 


and to aſſiſt particularly thoſe who were condemned 
to the mines; —a ſtrong proof both that the 
Roman church continued opulent and numerous, 
and alſo that they ſtill partook much of the ſpirit 
ol Chriſt *. 

Theophilus of Antioch is a perſon of whom it 
were to be wiſhed that we had a larger account. 
He was brought up a Gentile, was educated in 
all the knowledge then reputable in the world, and 
was doubtleſs a man of conſiderable parts and 


learning. His converſion to Chriſtianity ſeems to 


have been the molt reaſonable thing imaginable. 
The Holy Spirit in his operations ever appears to 
adapt himſelf much to different tempers. Theo- 


philus was a reaſoner; and the grace of God, 


while it convinced him of his own inability to 
clear up his doubts, eifectually enlightened his 
underſtanding. The belief of a reſurrection ap- 
pears to have been a mighty impediment to his 
reception of the Goſpel: It contradicted his philo- 
ſophy.— The notions of proud philolophers vary 
in different ages; but they ſeldom fail in ſome form 
or other, to withſtand the religion of Jeſus. 

Of his labours in his biſhopric of Antioch we 
have no account. He carried on a correſpond- 
ence with a learned man named Autolycus; but 
with what ſucceſs we are not told. He appears 
alſo to have been very vigilant againft faſhionable 
hereſies. He lived thirteen years in his biſhopric; 
and died in peace about the lecond or third year 
of Commodus . 

Melito, biſhop of Sardis, 605 the very little 
of his remains that are extant, may be conceived 
to be one whom God might make uſe of for the 


revival of godlineſs in that drooping church. The 


very 
®* Euſeb. B. 4 C. 23. 


+ Euſcb, B. 4. C. 23. and Cane Life of Theophilus. 


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256 HISTORY OF THE CHURCH. CHAP. VI: 


very titles of ſome of his works excite our regref 
for the loſs of them. One of them is on the 
ſubmiſſion of the ſenſes to faith; another on the 
foul, the body, and the ſpirit; another on God 
incarnate. A fragment of his, preſerved by the 


author of the Chronicle, called the Alexandrian, 


tays, „that the Chriſtians do not adore inſenſible 
ſtones, but that they worſhip one God alone, who 
is before all things and in all things, and Jeſus 
Chriſt who is God before all ages.” He lived 
under the reign of Marcus Antoninus. His un- 
ſucceſsful but maſterly apology preſented to that 
emperor has already been noticed. He travelled 
into the eaſt on purpoſe to collect authentic eccle- 


_ fiaſtical information; and he gives us a catal 


e 
of the ſacred books of the Old Teſtament. He 
died and was buried at Sardis;—a man whom 
Polycrates, biſhop of Epheſus, his contemporary, 
calls an eunuch, that is, one who made himſelf an 
eunuch for the kingdom of heaven's ſake*. Seve- 
ral ſuch, I apprehend, were in the pritnitive times. 
But the depravity of human nature is ever puſhing 
men into extremes. There ſoon aroſe ſome, who 


made a ſelt-righteous uſe of theſe inſtances of {elf- 


denial; and clogged them with unwarrantable ex- 
cctles. The contrary extreme is now fo prevalent, 
that,—if a perſon were to follow the example of 
Melito on the ſame generous principles which our 
Saviour expreſſes, —it would be thought very extra- 


ordinary, and even ridiculous. But, whatever has 


the ſanction of Holy Writ, ſhould be noticed to 
the honour of thoſe who practiſe i it, whether agree- 


able to the taſte of the age we live in or not, 


unleſs we mean to ſet up the eighteenth century as 
a fort of Pope to judge the foregoing ſeventeen.— 
The fame Polycrates obſerves of him, that Jus 
actions 
* Matthew xix. Euſeb. B. 4. C. 25. Dupin and Cave. 


CENT. IT, CHRISTIAN AUTHORS. 287 


actions were regulated by the motions of the Holy 
Ghoſt; and that he lies interred at Sardis, where he 
expects the judgment and reſurrection. 
Bardaſanes of Meſopotamia, a man renowned 
for learning and eloquence, eſcaped not the pol- 
lation of the fantaſtic hereſy of Valentinian. His 
calents and his love of refinement were probably 
his fnare; but, as he afterwards condemned the 
fabulous dreams by which he had been infatuated, 
and as he is allowed to be ſound in the main, 
ſome relics of his former hereſy might be leſt 
without materially injuring either his faith or his 
practice. I know no particular reaſon for men- 
tioning him at all, but for the ſake of introducing 
2 remarkable paſſage of his writings, preſerved by 
Euſedius #, which ſhews at once the great progrels 
and the powerful energy of Chriſtianity. 

eln Parthia,” ſays he, polygamy is allowed 
and practiſed, but the Chriſtians of Parthia prac- 
tiſe it not. In Perſia the ſame may be ſaid with 
reſpect to inceſt. In Bactria and in Gaul the 
rights of matrimony are defiled with impunity. 
The Chriſtians there act not thus. In truth, 
wherever THEY reſide, they triumph in their prac- 
tice over the worſt of laws and the worlt of cuſ- 
toms.” This eulogium is not more ſtrong than 
juſt.— In what age did human inventions, whether 
2 or religious, produce luch fruits as 
theſe? 

Miltiades was uſefully engaged in 8 
the genuine influences of the Holy Spirit from the 
fictitious, — of which unhappy inſtances had then 
appeared. Falſe prophets evinced at firſt the moſt 
ſtupid 1gnorance, and atterwards a diſtempered 
imagination and furious frenzy. Miltiades ſhewed 
that the influence * the IIoly Spirit deſcribed in 

ſcripture, 


* Euſcb. Precep. Evang. Jortin's Remarks IV. 


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288 HISTORY OF THE CHURCH. CHAP. VItt. 


feripture, was ſober, conſiſtent, reaſonable. There is 
no new thing under the fun : impoſtures and delu- 
ſions exiſt at this day;—and why ſhould it not be 
thought as reaſonable now as it was then—to dif- 
criminate genuine from fictitious or diabolical influ- 
ences, by laying down the true marks and evidences of 
each, inſtead of ſcornfully treating all ahke as enthu- 
fiaſtic? The extraordinary and miraculous influences 
elnefly come under Miltiades's inſpection; for theſe 
were at that time very common 1n the Chriſticn 
church; fo were deluſive pretences alſo; particu- 


larly thoſe of Montanus and of his followers. —Let 


the diſcerning reader apply the obſervations to be 
made on theſe and ſimilar facts to our own times. 

Apollinarius of Hierapolis wrote feveral books 
under the retgn of Marcus Antoninus. We have 
at preſent only their titles. One of them was a 
Detence of Chriſtianity, dedicated to the emperor. 
The work, of which we know the moſt, from a 
fragment preſerved in Euſebius, is that againſt the 
Montaniſts, which will fall under our obſervation 
in the next chapter. 

Athenagoras, towards the latter end of this cen- 
tury, wrote an apology for the Chriſtian Religion. 


His teſtimony to the doctrine of the Trinity, con- 
rained in it, exprefles ſomething beſides a ſpecula- 


tive belief of it. It ſeems to have appeared to him 
of eſſential conſequence in practical godlineſs. He 
i5 a writer not mentioned by Euſebius. Du Pin 
does him injuſtice by obſerving that he recom- 
mends the worſhip of angels. I have not accets 
to his apology, but ſhall give a remarkable quota- 
tion from Dr. Waterland, to whom I am obliged 
for the only valuable information I have of this 
author *. Speaking of Chriſtians, he deſcribes 

them 


Epiphanius Hereſ. TR 1. See Dr, Waterland's Import- 
ance of the Doctrine of the Trinity. 


CENT. 11. CHRISTIAN AUTHORS. 289 


them as © men that made ſmall account of the pre- 
ſent life, but were intent only upon contemplating 
God and knowing his Word who is from him, 
— what union the Son has with the Father, what 
communion the Father has with the Son, what the 
Spirit is, and what the union and diſtinction are of 
ſuch ſo united, the Spirit, the Son, and the Father.“ 
If this be true, — and Athenagoras may well be 
er for the fact — it is not to be wondered at, 
that the primitive Chriſtians were ſo anxiouſly 
tenacious of the doctrine. It was the climate in 
which alone Chriſtian fruit could grow. Their 
ſpeculations were not merely abſtracted. They 
found, 1n the view of the Father, Son, and Holy 
Ghoſt, ſomething of that energy which could raiſe 
them from eartheto heaven: That is, they found 
the peculiar truths. of the Goſpel, which are ſo 
cloſely interwoven with the doctrine of the Trinity. 
The right uſe of the doctrine is briefly, bur ttrongly 


intimated in this paſſage; —ͤ and the connection be- 


tween Chriſtian principles and practice appears. 
In truth, a Trinitarian ſpeculatiſt may be as worldly- 


minded as any other perſon. His doctrine, how- 


ever, contains that which alone can make a man 
fix * his affections on things above.” 


Vol. I. 


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290 HISTORY OF THE CHURCH. CHAP. ix. 


E. 


THE HERESIES AND CONTROVERSIES OF THIS 
CENTURY REVIEWED, AND AN IDEA OF 
THE STATE AND PROGRESS OF CHRISTI- 
ANITY DURING THE COURSE OF IT. 


M:? plan calls me not to notice minutely all the 
hereſies which appeared in this century: but 1 
would not omit them, whenever they may throw 


light on the work of God's Holy Spirit and the 


progreſs of godlineſs. — On their own account, 
they deſerved not much attention ; yet it was 
neceſſary to examine and confute ſome of them: 
and Irenæus acted charitably in ſo doing. Ir is, 
however, to be regretted, that in his celebrated 
work againſt hereſies, he ſhould be obliged to em- 
ploy ſo much time on ſcenes of nonſenſe. Let it 
be remarked in genera], that the fame oppoſition 
to the Deity of Chriſt, or his manhood, and the 
ſame inſidious methods of depreciating or abuſing 


the doctrines of grace, continued in the ſecond 


century, which had begun in the firſt, with this 
difterence, that they were now multiplied, varied, 
complicated, and refined by endlets ſubtilties and 
fancies, in which the poverty of tafte and genius, 
fo common in a period when letters are declining, 
diſcovers itſelf no lets than the Chriſtian doctrine. 
Like ſpots in the fun, however, they vaniſhed and 
dan A from time to time; though revived 

ain in different forms and circumſtraces. Not 
one of the hereſiarchs of this century was able to 
create 


CENT. 11. PROGRESS OF CHRISTIANITY. 291 


create a ſtrong and permanent intereſt ; and it is 
no little proof of the continued goodneſs and grace 
of God to his Church, that the found Chriſtians 
ſtill kept themſelves ſeparate and diſtinct, and pre- 
ſerved the purity of diſcipline. 

It has often been ſaid, that many have been en- 
liſted among heretics, who were real Chriſtians. 
When I ſee a proof of this, I ſhall take notice of 
it. But of the heretics in the ſecond century, I 
fear, in general, no . ſuch favourable judgment 
ought to be paſſed. The ſtate of Chriſtian affairs, 
in truth, was ſuch as to afford no probable reaſon 
for any real good man to diſſent. Where was 
there more of piety and virtue to be found than 
among the general ſociety of Chriſtians? And how 
could any perſons be more expoſed to the croſs of 
Chriſt than they were? 

1. The firſt ſet of heretics of this century, were 
thoſe who oppoſed or corrupted the doctrines of 
the perion of Chriſt. A ſingle quotation from 
Euſebius may be ſufficient, as a ſpecimen. 

Speaking of the books which were publiſhed in 
theſe times, he oblerves*, © Among them there is 
found a volume written againſt the hereſy of 
Artemon, which Paulus of Samoſata in our days 
endeavoured to revive.” When this book had con- 
futed the ſaid preſumptuous hereſy, which main- 
tained Chriſt to be a mere man and that this was an 
antient opinion; after many lcaves tending to the 
confutation of this blaſphemous falſhood, the au- 
thor writes thus: They affirm that all our anceſ- 
tors, even tlie apoſtles themſelves, were of that 
opinion, and taught the ſame with them, and 
that this their true doctrine was preached and em- 
braced to the time of Victor, the the thirteenth 


biſhop of Rome aſter Peter, and was corrupted by 


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292 HISTORY OF THE CHURCH. CHAP. IX, 


his ſucceſſor Zephyrinus. This might carry a plau- 
ſible appearance of truth, were it not, in the firſt 
place, contradicted by the Hol y Scriptures, and in 
the next, by the books of ſeveral perſons, which they 
publiſhed long before the time of Victor, againſt 
the gentiles in the defence of the truth and in con- 
futation of the hereſies of their times, I mean Juſtin, 
Miltiades, Tat ian, and Cloment, with many others, 
in all which works Chriſt is preached and publiſhed 
to be God. Who knoweth not that the works of 
Irenzus, Melito, and all other Chriſtians do con- 


feſs Chriſt to be both God and Man? In fine, how 


many pfalms, and hymns, and canticles were writ- 


ten from the beginning by faithful Chriſtians, 
which celebrate Chriſt, the 'Word of God, as no 
other than God indeed? How then is it poſſible, 
according to their report, that our anceſtors, to the 
days of Victor, ſhould have preached in that way, 


__ the creed of the Church for ſo many years is 


pronounced as certain, and known to all the world? 
And ought they not to be aſhamed to report ſuch 
fallehoods of Victor, when they know it to be a 
fact, that this very Victor excommunicated Theo- 


dotus, a tanner, the father of this apoſtacy, who 


denied the divinity of Chriſt, becauſe he firſt af- 
firmed Chriſt to be only man. If Victor, as they 


report, had been of their blaſphemous ſentiments, 


how could he have excommunicated Theodotus 


the author of the hereſy?” 


Victor's government was about the cloſe of the 
ſecond century. The anonymous author before 
us writes molt probably in the former part of the 
third. Nor is his teſtimony much invalidated by 
his being anonymous. The facts to which he 
ſpeaks were notorious and undeniable. We ſee 
ns that all parties, notwithſtanding the con- 
Lempt, which ſome affect, of the teſtimony of anti- 


quity 


CENT. II. PROGRESS OF CHRISTIANITY. 293 


quity and tradition, are glad to avail themſelves 
of it where they can; which is nfelf a proof of 
the tacit conſent of all mankind, that this teſti- 
mony, though by no means deciſive, nor ſuch as 
ought ever to be put in competition with ſcrip- 
ture, yet weighs fomething, and ought not to be 
treated with Unreſerved diſdain. In our own days 
the ſame attempt has been made in the ſame cauſe; 
—with what probability of tucceſs, in the way of 
{ound argument, let the reader, who has confidered 
the paſſage I have quoted from Euſebius, judge 
for himſelf. In fact, it appears that a denial of 
the Deity of Chriſt could not find any patron 
within the pale of the Church for the firſt two 
hundred years. The prevalency of ſentiments de- 
fogatory to the perſon and offices of Chriſt was 
reſerved for a later period. Every perſon of any 
eminence in the Church for judgment and piety 
holds unequivocally an oppoſite language. In 
ſome of the moſt renowned we have ſeen it all 
along in the courle of this century. 

This Theodotus was a citizen of Byzantium, a 
tanner, but a man of parts and learning. Here- 
tical perverſions of Scripture have often been in- 
vented by fuch perſons: Pride and ſelf-conceit 
ſeem to have a peculiar aſcendancy over men who 
have acquired knowledge in private by their own 
induſtry : And doubtlels one of the beſt advant- 
ages of public ſeminaries is this, - that modeſty 
and reaſonable ſubmiſſion are inculcated in them; 
and men, by ſeeing and feeling their own inferio- 
rity, are taught to think more lowhy of their own 
attainments. This ſelf-taught tanner ſpeculated; 
felt himſelf important enough to be ſingular ; and 
revived the hereſy of Ebion. He was brought 
with ſome other Chriſtians before perſecuting ma- 
giſtrates: His companions honeſtly confeſſed Chriſt 

T 3 | and 


294 HISTORY OP THE CHURCH, CHAP. ix. 


and ſuffered : He was the only man of the com- 
pany who denied him. In truth, he had no 
principles ſtrong enough to induce him to bear the 
croſs of Chrift. Theodotus hved ftill a denier 
of Chriſt, and being afterwards upbraided for 
denying his God; No,” fays he, I have not 
denied God, but man; for Chriſt is no more *.” 
His hereſy hence obtained a new name, that of the 
God-denying apoſtacy t. Perſecution frequently 
does in this life, in part, what the laſt day will do 
completely,— ſeparate wheat from tares | 

2. The controverſy concerning the proper time 
of the obſervation of Eaſter, which had been ami- 
cably adjuſted between Polycarp of Smyrna and 
Anicetus of Rome, who had agreed to differ, was 
unhappily revived towards the cloſe of this cen- 
tury : Synods were held concerning it: and an 
uniformity was attempted in vain throughout the 
Church. Victor of Rome, with much arrogance 
and temerity, as if he had felt the very ſoul of the 
future papacy formed in himſelf, inveighed againſt 
the Aſiatic churches, and pronounced them ex- 
communicated perſons. The firmneſs, modera- 
tion, and charity of one man was of great ſervice 
in quaſhing this dangerous contention. Irenæus, 
biſhop of Byons, rebuked the uncharitable ſpirit 
of Victor, reminded him of the union between 
Polycarp and his predeceſſor Anicetus, notwith- 
ſtanding their difference of ſentiment and practice 
in this point, and prefled the ſtrong obligation of 
Chriſtians to love and unity, though they might 
differ in ſmaller matters; and ſurely a ſmaller 
matter of diverſity was ſcarcely ever known to occa- 
fion contention. 


The 
® Damaſcen. Heres. 54. + Aevnridecg CLATECLALD 


CENT. IT. PROGRESS OF CHRISTIANITY. 295 


The particulars of the debate are not worthy of 
recital —Certain fundamentals being ſtated in the 
firſt place, in which all real Chriſtians are united, 
they may ſafely be left, each ſociety to follow its 
private judgment in other things; and, — ſurely.— 
yet hold the unity of the ſpirit in the bond of peace. 
But that this was effected with fo much difficulty, 
and that ſo flight a ſubject ſhould appear of fo great 
a moment at this time, ſeems no {mall proof that the 
power of true godlineſs had ſuffered ſome declen- 
ſion; and was an omen, towards the cloſe of this 
century, of the decay of the happy effects of the 
firſt great Effuſion of the Spirit. When faith and 
love are ſimple, ſtrong, and eminently active, fuch 
ſubjects of debate are ever known to vaniſh like 
miſts before the tun. 

3. The Church was internally ſhaken and much 
disfigured by the hereſy of Montanus. This is 
the account of it given by Apollinaris of Hiera- 
polis, who took pains to confute it“. Being 
lately at Ancyra in Galatia, I found the Church 
throughout filled, — not with prophets, as they call 
thera, but with falſe prophets; where with the 
help of the Lord, I ditputed publickly for many 

days againſt them, to that the Church rejoiced 
and was confirmed in the truth; and the adver- 
ſaries were vexed and murmured. It originated in 
the following manner: There is a village in Myſia, 
a region of Phrygia, called Ardaba, where we are 
told that Montanus, a late convert in the time of 
Gratus, proconſul of Aſia, gave advantage to 
Satan by being elated with ambition. The man 
behaved in a frantic manner, and pretended to 
prophecy. Some who heard him, checked him 
as a lunatic, and forbad his public exhibitions, 
mindful of our Saviour's predictions and warnings 
| | againſt 

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296 HISTORY OF THE CHURCH. CHAP. ix. 


againſt falſe prophets : but others boaſted of him 
as enducd with the Holy Ghoſt, and forgetting 
e divin omtions, were ſo r e by his arts 
ad to encourage the impoſture. Two women were 
by Satan poſſeſſed of the ſame ſpirit, and ſpake fool- 
iſh and fanatical things. They gloried in their own 
ſuppoſed ſuperior ſanctity and happineſs ; and were 
deluded with the moſt flattering expectations. — 
Few of the Phrygians were ſeduced, though they 
took upon them to revile every Church under 
heaven which did not pay homage to their pretended. 
inſpirations. The faithful throughout Aſia in fre- 
quent ſynods examined and condemned the hereſy.“ 

It has ever been one of the greateſt trials to 
men really led by the Spirit of God,—befides the 
open oppoſition of the prophane,—to be obliged to 
encounter the ſubtil devices of Satan, who often 
raiſes up pretended illuminations, and fo connects 
them with delufion, tolly, wickedneſs and ſeli-con- 
ceit, that they expole true godlineſs to the impu- 
tation of enthuſiaſm, and to contempt and diſgrace. 
The marks of diſtinction are plain to minds which 
are ſerious and of tolerabte judgment and diſcre- 
tion; but, men, void of the fear of God will not 
diſtinguiſh. We ſee here an inſtance of what has 
often been repeated from that day to the preſent in 
the Church of Chriſt; and Chriftians ſhould never 
tail to do now, what they then did, —namely, — 
they ſhould examine, expoſe, condemn, and ſeparate 
themſelves from ſuch deluſions : The enthuſiaſts of 
every age follow the pattern of Montanus in folly, 
pride, and uncharitableneſs: Nothing happens 
here but what is foretold in Scripture : and in 
truth, deluſions of this fort ſo generally accompany 
the real work ot God, that wherever that appears, 
thete very ſeldom fail to appear allo. 

4. But the eruptions of fanaticiſm are too wild 
and unnatural to remain long in any degree of 
ſtrength. 


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CENT. 11. PROGRESS OF CHRISTIANITY. 297 


ſtrength. Whatever high pretenſions they make 
to the influences of the Divine Spirit, they are 
ever unfavourable to them 1n reality; not only by 
their unholy tendency during the paroxyſm of 
zeal, but much more ſo by the effects of con- 
temptuous profaneneſs and incredulous ſcepticiſm 
which they leave behind them. It is for the fake 
of theſe chiefly that Satan ſeems to invent and 
ſupport Tuch deluſions.— But his grand reſource 
againſt the Goſpel is drawn from contrivances 
more congenial with the nature of man. Human 
philoſophy after the rudiments of the world and 


not after Chriſt, tormed the laſt corruption of this 


century ;— which I ſhall lay open, to the beſt of my 
judgment, from the lights of hiſtory. It was toward 
the cloſe of the century that it made its appearance, 
nor were the effects of it very great at preſent: In 
the next century they appeared very diſtinctly. 


Alexandria was at this time the moſt renowned 
ſeminary of learning. A fort of philoſophers 
there appeared who called themſelves Eclectics, 


becauſe, without tying themſelves down to any 
one ſet of rules, they choſe what they thought 
moſt agreeable to truth from different maſters and 


ſes. Their pretenſions were ſpecious; and while 


they preſerved the appearance of candour, modera- 
tion, and diſpaſſionate inquiry, they adminiſtered 
much fuel to the pride of men leaning to their 
own underftandings. Ammonius Saccas, a fa- 
mous Alexandrian teacher, ſeems to have reduced 
the opinions of this lect to a ſyſtem. Plato was 
his principal guide; but he invented many things 
of which Plato never dreamed. What his reli- 
gious profeſſion was is diſputed among the learned. 
Undoubtedly he was educated a Chriſtian ; and, 
though Porphyry, in his enmity againſt Chriſtia- 
nity, obſerves that he forſook the Goſpel and 
returned 


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298 HISTORY OF THE CHURCH, CHAP. 1x. 


returned to gentiliſm, yet the teſtimony of Euſe- 
bius , who muſt have known, ſeems deciſive to the 
contrary ;—it proves, that he continued a Chriſtian 
all his days: His tracts on the agreement of Moles 
and Jeſus, and his harmony of the four Goſpels 
demonſtrate that he deſired to be conſidered as a 
Chriſtian. This man fancied that all religions, 
vulgar and philoſophical, Grecian and barbarous, 
Jewiſh and Gentile, meant the fame thing at bot- 
tom. He undertook, by allegorizing and tub- 
tilizing various fables and ſyſtems, to make up a 
coalition of all ſects and religions; and, from his 
labours continued by his difciples — ſome of whoſe 
works ſtill remain, — his followers were taught 
to look on Jew, Philoſopher, vulgar Pagan, and 
Chriſtian, as all of the {ame creed. : | 
Dr. Lardner, in oppoſition to Motheim, who 
ſeems to have very ſucceſsfully illuſtrated this 
matter, contends that there were no ſuch motley- 
mixed characters, and that the fcheme is chime- 
rical. I have attended cloſely to Dr. Lardner's 
own account of this teacher; and alſo to his re- 
view of philoſophers in the third and following 
centuries; and it appears to me, that perſons ot 
the claſs deſcribed did actually exiſt. Ammonius 
himſelf ſeems to have been, if I may be allowed 
the expreſſion, a Pagano-Chriſtian. That Eute- 
bius and Porphyry ſhould each claim him for their 
own, is no little proof of his ambiguous charac- 
ter; and | wiſh we may not have too melancholy 
proofs of the fame thing, when we come to 
confider the characters of many of the fathers 
who followed. Longinus, who was of the fame 
ſchool, though more a philologiſt than a philoto- 
her, in his well-known reſpectſul quotation from 
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CENT. IT. PROGRESS OP CHRISTIANITY. 299 


ſimilar ſpirit. Plotinus is largely and fully in the 
fame ſcheme. Who knows whether to call Am- 
minus the hiſtorian, and Chalcidius, Chriſtian or 
Pagan? They affected to be both; or rather pre- 
rended that both meant the ſame thing; and in 
the fourth and fifth century, though ſome, with 
Porphyry, through the virulence of their oppo- 
ſition, were decided enemies of Chriſt, it is certain 

that many ambiguous characters abounded among 
the Chriſtians. 

In truth, we fee in every age ſimilar ſcenes. 
The Goſpel i in its infancy has to ſtruggle with the 
open and avowed enmity of all mankind. He, 
whoſe decifive power alone can do it, after floods 
of perſecution and a thouſand diſcouragements, 

ves his religion a ſettlement in the world too 

rong to be overturned, as its enemies hoped at 
firſt would be the caſe. The light of divine cruth 
fails not to make ſome impreſſions on minds by 
no means converted through it to God. Chriſti- 
anity, though it enforces its truths with much 
greater clearneſs than natural religion does; and 
though it proves its ſuperiority, by exhibiting men 
who practiſe accordingly, ſtill has many truths in 
common with natural religion: Thence ingeni- 
ous perſons are ready to perſuade themſelves, that 
their philoſophy and the Goſpel mean the ſame in 
ſubſtance: They compliment Chriſtianity with 
ſome reſpectful attention, and yet ſtudiouſly avoid 
the croſs of Chriſt, and the preciſe peculiarities 

of the Goſpel, in order to preſerve their credit in 
the world. We may all have fo much noticed 
this diſpoſition in men, and the number of doubt- 
ful characters in conſequence, that Moſheim's 
account cannot, think, appear difficult of ad- 
miſſion, 


Undoubtedly 


300 HISTORY OF THE CHURCH. CHAP. ix. 


Undoubtedly the appearance of perſons of this 
fort 1s a ſure ſymptom that the Goſpel is raiſed to 
fome degree of eminence and ſtability in the 
world. In the firſt century ſuch an ambiguous cha- 
racter would have been a rare phenomenon. Phi- 
loſophers found no deſire to coalefce with a reli- 
gion contemptible in their eyes in all reſpects. 
It was not till numbers gave it ſome reſpectability, 
that a coalition of that kind took place. Seneca 
would have thought himſelf ſufficiently liberal in 
not perſecuting, but only deſpiſing the ſame reli- 
gion, which Ammonius, a century afterwards, 
deigned to incorporate, in pretence at leaſt, with 
his philoſophy.— It has been obſerved, that the 
attempt of the court of Charles the firſt to draw 
over ſome of the parliamentary leaders to their 
intereſt, was a ſure ſign of the diminution of regal | 
defpotitin. Satan beheld the decay of his empire 8 
of idolatry and philoſophy in the ſame light; and 
it behoved him to try the ſame arts to preſerve 
what remained. Melancholy and diſaſtrous as 
was the evil we are contemplating, and even more 
deciſively deſtructive to the progreſs of vital god- 
lineis than any other which had yet appeared, it 
was, however, an evidence of the victorious ſtrength 
cf the Golpel, and a confeſſion of weakneſs on the 
part of paganiſm. 
In carrying on theſe facts of ſeduction, the inſi- 
diouſneſs of ſuch middle characters conſiſted much 
in expatiating on the truths which lie in common, 
as of the greateſt importance; and in reducing, as 
far as in them lay, the peculiar truths of the 
Goſpel into oblivion. It was juſt in this manner, 
I remember, that“ a clergyman ſpeaks in a cele- 
brated termon preached on the acceſſion of James 
the ſecond. * lule he deals out ſtrains of fulſome 
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CENT. IT. PROGRESS OF CHRISTIANITY. 301 


adulation on the ſovereign, he anſwers the objec- 
tion againft him drawn from his religion, by ob- 
ſerving of what little importance opinions werez 
and that moral and practical matters were alone 
worthy of conſideration. The conduct of James, 
in a little time after, ſhewed the weakneſs of this 


reaſoning: and the effects of this philoſophical 


evil, which like leaven foon ſpread in ſome faint 
degree over the whole Church, ſhewed too plainly 
that pure and undefiled ſentiments of religion are 
of high importance. 

We have hitherto found it no hard matter to 
diſcover, in the teachers and writers of Chriſti- 
anity, the vital doctrines of Chriſt. We fhall 
now perceive that the moſt precious iruths of the 
Goſpel begin to be lels attended to, and lels 
brought into view. Even Juftin Martyr, before 


the period of eclectic corruption, by his fondneſs 


for Plato adulterated the Goſpel in fome degree, 


as we have obſerved, particularly in the article of 


free -will. Tatian, his tcholar went bolder lengths, 
and deſerved the name of heretic. He dealt 
largely in the merits of continence and chaſtity; 
and theſe virtues, puſhed into extravagant ex- 
cefles, under the notion of ſuperior purity, became 
great engines of felf-righteouſnets and luperſti 
tion, and obſcured men's views of the faith of 
Chriſt, and darkened the whole face of Chriſti- 
anity. Under the foſtering hand of Ammonius 
and his followers, this fictitious holineſs, diſguiled 
under the appearance of eminent ſanctity, was form- 
ed into a ſyſtem; and it ſoon began to generate the 


worſt of evils. That man is altogether fallen, —that 
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that his atonement and medliat ion alone procures 
us acceſs to God and eternal lite, —that holineſs 
is the effect of divine Grace, and is the proper 

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302 HISTORY OF THE CHURCH. CHAP, IX 


work of the Holy Spirit on the heart of man; 


theſe, —and if there be any other ſimilar eyan- 
gelical truths, — as it was not poſſible to mix them 
with Platoniſm, faded gradually in the Church, 
and were at length partly denied, and partly for- 


go 
Se. Paul's caution againſt philoſophy and vain 


deceit, it appears, was now fatally neglected by 
the Chriſtians. Falſe humility, © will-worſhip, 
curious and proud refinements, bodily auſterities 


mixed with high elt-righteous pretenſions, igno- 
rance of Chrift and of the true life of faith in 


him, muſerably ſuperſeded by ceremomies and 


ſuperſtitions. — All theſe things are divinely 
delineated in the ſecond chapter to the Colot- 
ſians; and, ſo far as words can do it, the true 
defence againſt them is powerfully deſcribed and 
enforced. 

The culiention itſelf of the buman mind, 
when carried on in the beſt manner, 1s apt to 
be abuſed, by fallen man to the perverſion of the 
Goſpel. Yet I would not place the mathematics 
and natural philoſophy on the fame ſooting as the 
Platonic or Stoical doctrines. In truth, philoſophy 
is too reſpectable a name for theſe laſt: As they 
were managed in the ſchool of Ammonius or of 
Antoninus, they diſplayed little that deferved the 
attention of a wile man: They were either ro- 
mantic, or abſolutely falſe. The philotophy of 
the moderns, when applied to abſtract quantity, 


or to the works of nature, is, doubtleſs, poſſeſſ.d 


of truth and ſolidity, yet great care is requiſite to 
keep even modern philotophy within its due 
bounds ; and to prevent its encroachments on 
Chriſtianity: and the danger of being elated by 
pride, and of being made too wile for the teaching 
of God's Holy Spirit, is common to this mw all 

other 


' CENT. 1I. PROGRESS OF CHRISTIANITY. 303 


other ſorts of ſecular knowledge. In regard to 
what is called moral philoſophy and metaphyſics, 
theſe ſeem much more nearly allied to the antient 
philoſophical evils, and have ever been danger- 
ous to religion: fatal miſtakes have been made 
through their means; and in general, if we ex- 
cept a very ſmall portion of natural truths which 
are agreeable to the moral ſenſe and conſcience of 
mankind, they appear, —-at leaſt, —when con- 
ducted, as they have uſually been, by un-evange- 
lical perſons, — to be the very ſame fort of miſ- 


chievous ſpeculation and refinement againſt which 


the apoſtle to the Coloſſians ſpeaks. Certainly 
his cautions againſt philoſophy are equally appli- 
cable to THEM; — for THEY have been found to 
militate againſt the vital truths of Chriſtianity, 
and to corrupt the Goſpel in our times as much 


as the cultivation of the more antient philoſophy 


corrupted it in early ages. would here be un- 
derſtood, in both caſes, | to refer to matter of fact, 
and not to imaginary ſuppoſitions.— In fact, the 
ſyſtems of the moral and metaphyſical writers 
have rarely been founded on Chriſtian principles, 
and yet they have pretended to incorporate them- 
ſelves with the Goſpel. The effect ot ſuch com- 
bination muſt ever prove miſchievous, particu- 
larly when addreſſed to the reaſon of man, preju- 
diced by {elf-conceit and the love of fin. 

And here we cloſe the view of the ſecond cen- 


tury; which, for the moſt part, exhibited proofs 


of divine grace as ſtrong, or nearly fo, as the 
firſt. We have ſeen the lame unſhaken and ſim- 
ple faith of Jeſus, the ſame love of God and of 
the brethren; and, —that in which they ſingularly 
excelled modern Chriſtians, —the fame heavenly 
ſpirit and victory over the world. But a 2 

ade 


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304 HISTORY OF THE CHURCH. CHAP. ix. 


ſhade 1s enveloping theſe divine glories. The 
Spirit of God 1s grieved already by the ambitious 
intruſions of ſelf-righteouſneſs, argumentative re- 
finements, and Phariſaic pride; and though it be 
more common to repreſent the moſt ſenſible decay 
of godlineſs as commencing a century later, to me 
it ſeems already begun. The ſurviving effects, 
however, of the firſt effuſion of the Spirit, and alſo 
the effects of ſome rich additional communications 
of the ſame Spirit will appear 1n the third century. 


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CENTURY 


CENTURY 1 


CHAP. I. 


ER Rus. 


EFORE we proceed with the orderly courſe 

of events in this century, it may be conve- 
nient to continue the account of authors who pro- 
md belonged tothe laſt, though they ſurvived the 
concluſion of it. We meet with four celebrated 
characters of this deſcription; Irenæus, Tertullian, 
Pantænus, and Clement of Alexandria. 

Of Irenæus it were to be withed we had a more 
copious account: The place of his birth is quite 
uncertain. His name, however, points him out 
to be a Grecian. His inſtructors in Chriſtianity 
were Papias, biſhop of Hierapolis, and the re- 
nowned Polycarp. The former is generally al- 
| lowed to have been a man of real ſanctity, but of 
ſlender capacity. He, as well as Polycarp, had 
been a diſciple of St. John; and with all the imbe- 
cility of judgment which is aſcribed to him, 
might, under God, have been of ſignal ſervice to 
Irenæus. The inſtructions of Polycarp, however, 
ſeem to have made the deepeſt impreſſion on his 
mind from early life. 

The church of Lyons, we have ſeen, was a daugh- 
ter of the church of Smyrna, or of the other neigh- 
bouring churches. Pothinus, the biſhop, muſt have 
Vor- I, U been 


\ 


ſeveral torments Irenæus was 


306 HISTORY OF THE CHURCH. CHAP. 1. 


been a Greek as well as Irenæus; who, as Preſbyter, 

aſſiſted the venerable prelate in his old age. 

A. P. After the death of Pothinus, about the year 169, 

169. Irenæus ſucceeded him. Never was any paſtor 

more ſeyerely tried by a tempeſtuous ſcene. Vio- 

lent perſecution without, and ſubtil hereſies with- 

in, called for the exertion, at once, of conſum- 

mate dexterity and of magnanimous reſolution. 

Irenæus was favoured with a large meaſure of both; 

and he weathered out the ſtorm. But hereſy 

proved a more conſtant enemy than perſecution. 

The multiplication of it, in endleſs refinements, 

induced him to write his book againſt hereſies, 

which muſt have been at that time a very ſeaſon- 

able work. His vigour and charity alſo in compoſ- 

ing the inſignificant diſputes about Eaſter, as well 

as his concern in writing the account of the martyr- 
doms of Lyons have already been mentioned. 

The beginning of the third century was marked 
with the perſecution under Septimus Severus, the 
ſucceſſor of Julian. Severus himſelf had, moſt 
probably, directed the perſecution at Lyons, in 
which Pothinus ſuffered; and when he began to 
perſecute as emperor, he would naturally recall the 
idea of Lyons, and of the perſecution in which 
he had had fo large aſhare. Gregory of Tours, and 
the antient martyrologiſts inform us, “that after 

put to death, and 
together with him almoſt all the Chriſtians of that 
populous city, whoſe numbers could not be 
reckoned, ſo that the ſtreets of Lyons flowed 
with the blood of Chriſtians.” We may eaſily allow 
that this is a rhetorical exaggeration. Yet | ſee no 
reaſon with ſome to deny altogether the truth of 
this ſecond periecution at Lyons, or of Irenæus ſut- 
tering martyrdom under it. Gregory of Tours is 


not 


CENT. 11. IREXNAus. 307 


not the beſt authority, but there is no circum- 
ſtance of improbability here. The filence of 
Eulebius affords no argument to the contrary, 
becauſe he 1s far from relating the deaths of all 
celebrated Chriſtians. Of thoſe in the Weſt par- 
ticularly, he is by no means copious in his narra- 
tive; and the natural cruelty of Severus, added to 
his former connection with Lyons, gives to the 

tact a ſtrong degree of credibility. 

The labours of Irenzzus in Gaul were doubtleſs 
of the moſt ſolid utility. Nor is it a ſmall in- 
ſtance of the humility and charity of this great 
man,—accurately verſed as he was in Grecian lite- 
rature,—that he took pains to learn the barbarous 
dialect of Gaul, conformed himſelf to the ruſtic 
manners of an illiterate people, and renounced the 
politeneſs and elegant traits of his own country, 
for the love of touls. Rare fruit of Chriſtian 
charity! and highly worthy the attention of paſtors 
in an age like this, in which ſo many undertake 
to preach Chriſtianity; and yet feem little delirous 
of diſtinguiſhing theintelves in what peculiarly 
belongs to their office! 

His book of herefics is nearly the whole of his 
writings that have eicaped the injuries of time. 
His aſſiduity and penetration are cqually remark- 
able in analyzing and ditiecting all the fanciful 
{chemes, with which heretics had diſgraced the 
Chriſtian name. It is caſy to notice that his views 
of the Golpel are of the tame catt as thoſe of 
Juſtin *, whom he quotes, and with whote works 
he appears to have been acquainted. Like him 
he is filent, or nearly fo, on tne election of grace; 
which from the inſtructors of his early age he 
mult often have h-ard : And, like him, he defends 
the Arminian notion of free-will ; and by ſimilar 
arguments. 
* BD. 4 C. 13. 

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308 HISTORY OF THE CHURCH. CHAP. 1, 


arguments . His philoſophy ſeems to have had 
its uſual influence on the mind,—in darkening 
ſome truths of Scripture, and in mixing the doc- 
trine of Chriſt with human inventions. 

There 15 not much of pathetic, practical, or 
experimental religion in the work. The plan of 
the author, which led him to keep up a conſtant 
attention to ſpeculative errors, did not admit it. 
Yet, there is every where fo ſerious and grave a 
ſpirit ; and now and then ſuch diſplays of godli- 
neſs, as ſhew him very capable of writing what 
might have been ſingularly uſeful to the Church 
in all ages. 

He makes a ſtrong uſe of the argument of tradi- 
tion in ſupport of the apoſtolical doctrine againſt 
the novel hereſies. His acquaintance with pri- 
mitive Chriſtians juſtified him in preſſing this 
argument. The force of it, in a certain degree, 
is obvious, though the papiſts have perverted his 
declarations in favour of their own church. But 
what may not men pervert and abuſe? The rea- 
fonable uſe of tradition, as a collateral proof of 
Chriſtian doctrines, is not hence invalidated. 
What he obſerves here concerning the barbarous 
nations is remarkable t. — If there were any 
doubt concerning the leaſt article, — ought we 
not to have recourſe to the moſt ancient churches 
where the apoſtles lived? What—1t the apoſtles 
had left us no writings whatever? Ought we 
not to follow the tradition which they left with 
thoſe to whom they committed the care of the 

churches? It is what ſeveral barbarous nations do, 
who believe in Jets without paper or ink, having 
the 

2 4. C. 72. Quia in nobis ſit, ſeems equivalent to Juſtin's 

AUTEZETIAYA 


+ B. 3. C. 4.—See Fleury's Church Hiſtory on the I 
of the Works of the Fathers, Vol. 1. B. 4. 


CENT. 111. IRENZUS. 309 


the doctrine of falvation written on their hearts 
by the Holy Ghoſt, and faithfully keeping up to 
ancient tradition concerning one God the Creator 
and his Son Jeſus Chriſt. Thoſe, who have re- 
ceived this faith without Scripture, are barbarians 
as to their manner of ſpeaking, compared with us; 
but as to their ſentiments and behaviour, they are 
very wile and very acceptable to God; and they 


perſevere in the practice of juſtice and charity. 


And if any one ſhould preach to them in their 
language, what the heretics have invented, they 


would immediately ſtop their ears and flee far off, 


and would not even hear thoſe blaſphemies.“ 
Thus, it appears, that to the illiterate barbarians 
tradition, though a poor ſubſtitute, ſupplied the 
place of the written word. We may not, however, 
ſuppoſe that their faith was blind and implicit. 


Our author gives a ſtrong teſtimony to their god- 


lineſs; and thoſe of them who were taught indeed 
of God would have in themſelves the ſtrongeſt 
and moſt reaſonable of all proofs of the divimty 
of their religion. —This is a valuable evidence of 
the Holy Spirit's influences, and of the native 
energy of divine truth on the hearts and lives of 
very literate men. 
There is no new thing under the fun : — The 
artifices of the Valentinians in alluring men to their 
communion are fpecimens of the wiles of heretics 
in all ages. In * public,” ſays Irenæus, they uſe 
alluring diſcourſes, becauſe of the common Chris- 
tians, as they call thoſe who wear the Chriſtian 


name in general; and to entice them to come 
often, they pretend to preach hke us: and they 
complain that, though their doctrine be the ſame 


as ours, we abſtain from their communion, and 
call them heretics. When they have ſeduced 
any 


„B. 3. C. 15. 
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| I 
310 HISTORY OF THE CHURCH. CHAP. I, 


any perſons from the faith by their diſputes, and 
made them willing to comply, they then begin to 
open their heretical myſteries.” 

He doubtleſs agrees with all the primitive Chriſ- 
tians in the doctrine of the Trinity : He makes 
uſe ot the forty- fifth pſalm particularly to prove 
the Deity of Jeſus Chriſt. He is no leſs clear and 
ſound in his views of the incarnation“: and, in 
general, notwithſtanding ſome philoſophical adul- 
terations, he certainly maintained all the effentials 
of the Goſpel. 

The uſe of the myſtic union between the God- 
head and manhood of Chriſt in the work of redemp- 
tion ; and, in general, the doctrine of the FALL and 
of the xzcov ERY, are ſcarcely held out more in- 
ſtructively by any writer of antiquity. The learned 
reader, who has a taſte for what is peculiarly Chriſ- 
tian, will not be diſpleaſed to ſee a fe quotations t. 

He united man to God: For if man had not 
overcome the adverſary of man, the enemy could 
not, according to the plan of God's juſtice, have 
been effectually overcome. — And again, if God 
had not granted falvation, we ſhould not have 
been put into firm poſſeſſion of it; and if man 
had not been united to God, he could not have 
been a partaker of immortality. It behoved then 
the Mediator between God and man, by his ath- 
nity with both, to bring both into agreement with 
each other. 

The: Word of God, all- powerful and per- 
fect in righteouſneſs, juſtly let himſelf againſt the 
apoſtacy, redeeming his own property from Satan, 
who had born rule over us from the beginning, 
and had inſatiably made rapine of what was not 
his own z—and this redemption was effected not by 
violence; but the Lord redeemed us with his own 


blood, 
C. 6. B. v. 15. + B. 3,20 f L. 5. C i. 


CENT. mm. | IRENZZUS, 311 
blood, and gave his life for our life, and his fleſh 


for our fleſh, and fo effected our falvation.” 

He beautifully expreſſes our recovery in Chriſt *. 
Our Lord would not have gathered together theſe 
things to himſelf; and have ſaved through himſelf 
in the end what had periſhed in the beginning 
through Adam, if he had not actually been made 
fleſh and blood. He, therefore, had fleſh and 
blood, not of a kind different from what men have; 


but he gathered into himſelf the very original 


creation of the Father, and fought that which 
was loſt t.“ 3 
Undoubtedly the intelligent fcriptural reader 
will recollect the divine reaſoning of the author to 
the Hebrews to be very ſimilar to all this. And 
thoſe, who ſee how well the views of Irenæus are 
fapported by him, will know how to judge of the 
opinions of thoſe who call this ſcholaſtic theology, 


will ſee alſo how accurately the primitive fathers un- 


derſtood and maintained the doctrines now deemed 
fanatical, and, Jaftly, will obſerve the propriety of 
being zealous r Chriſtian pecuharities.—Ano- 
ther ſhort extract ſhall conclude this account of 
the book of herefies. _ 5 

The Word of God, Jeſus Chriſt, on account 
of his immenſe love, became what we are, that he 
might make us what he is. 

Of the few fragments of this author there is 
nothing that ſeems to deferve any peculiar atten- 
tion, except that of an epiſtle to Florinus, whom 


he had known in early life, and of whom he had 


hoped better things than thoſe into which he was 


afterwards ſeduced. * Thele doctrines,” ſays he, 


«* thoſe who were Preſbyters before us, - thoſe who 


had 


* Aranifaraiue. Eph. i. 10.—See Dr. Owen's Preface to 


his“ X̃ iN. | 
"4 Ks C24. t Book 5. Preface. 
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312 HISTORY or THE CHURCH. CHAP. 1 
had walked with the a 


poſtles, did not deliver to 
you. For I ſaw you, when I was a boy, in the 
lower Aſia, with Polycarp; and you were then, 
though a perſon of rank in the emperor's ſervice, 
very deſirous of being approved by him. I choole 
rather to mention things that happened at that 
time than facts of a later date. The inſtructions 
of our childhood, grow with our growth, and 
adhere to us moſt cloſely, fo that I can deſcribe 
the very ſpot in which Polycarp fat and ex- 
pounded, and his coming in and going out, and 
the very manner of his life, and the figure of his 
body, and the ſermons which he preached to the 
multitude, and how he related to us his converſe 
with John and with the reſt of thoſe who had ſeen 


the Lord, how he mentioned their particular ex- 


preſſions, and what things he had heard from them 
of the Lord, and of his miracles and of his doc- 
trine. As Polycarp had received from the eye- 
witneſſes of the Word of Life, he told us all 
things agrecable to the Scriptures. Theſe things 
then, through the mercy of God viſiting me, I 
heard with ſeriouſneſs; I wrote them not on paper, 


but on my heart; and ever ſince, through the 


grace of God, I have a genuine remembrance of 
them, and I can witneſs before God, that if that 


bleſſed apoſtolical Preſbyter had heard soME of the 


doctrines which are now maintained, he would have 
cried out and ſtopped his ears, and in his uſual. 
manner have ſaid, O good God, to what times 
haſt thou reſerved me, that I ſhould endure theſe 
things!” And he would immediately have fled from 
the place in which he had heard ſuch doctrines.” 
How ſuperficially, in this age, which calls itſelf 
3 numbers are content to think on 
religious matters, appears from the ſatisfaction with 
which two confuſed li ines of a certain author, great 
indeed 


CENT. 111. IRENREus. 313 


indeed as a poet, but very ill informed in religion, 
are conſtantly quoted: 


For modes of faith let graceleſs zealots fight; = 
His can't be wrong whole life is in the right. 


Proud and ſelf-ſufficient men, to whom theſe lines 
appear full of oracular wiſdom, may, if they pl-aſe, 
pronounce Irenzus a “ graceleſs zealot.” But thoſe 
in every age, to whom evangelical truth appears 
of real importance, will regret that fo little of this 
zeal, * IN EARNESTLY CONTENDING FOR THE 
FAITH WHICH WAS ONCE DELIVERED TO THE 
SAINTS,” diſcovers itſelf in our times: —They 
will regret, I ſay, this want of zeal, becauſe they 
think it abſolutely neceſſary to preſerve practical 
as well as theoretical Chriſtianity in the world. 


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314 _ HISTORY OF THE CHURCH, CHAP. 11. 


CHA P. II. 
TERTULLIAN, 


[XJ E have not yet had any occaſion to take 
notice of the ſtate of Chriſtianity in the 
Roman province of Africa. This whole region, 
once the ſcene of Carthaginian greatneſs, abounded 
with Chriſtians in the ſecond century, though of 
the manner of the introduction of the Goſpel and 
of the proceedings of its firſt planters we have no 
account. In the latter part of the ſecond, and in 
the former part of the third century there flou- 
riſhed at Carthage the famous Tertullian, the firſt 
Latin writer of the Church whoſe works are come 
down to us. Yet, were it not for ſome light which he 
throws on the ſtate of Chriſtianity in his own times, 
he would ſcarcely deſerve to be diſtinctly noticed. 
I have ſeldom ſeen fo large a collection of tracts, 
all profeſſedly on Chriſtian ſubjects, containing ſo 
little matter of uſeful inſtruction. The very firſt 
tract in the volume, namely, that de Pallio, ſhews 
the littleneſs of his views. The dreſs of the Roman 
Toca offended him: he exhorted Chriſtians to 
wear the PALLIUx, a more vulgar and ruftic 
kind of garment, and therefore more becoming 
their religion. All his writings betray the fame 
{pur, monaſtic, harſh, and fevere turn of mind.— 
Touch not, taſte not, handle not,” might ſeem 
to have been the maxims of his religieus conduct. 
The Apoſtle Paul, in the chapter alluded to, warns 
Chriſtians againſt © will-worſhip and voluntary 
Ps humility,” 
® Coloſſ. xi. | 


CENT. III. TERTULLIAN. 315 


humility,” and ſhews that while the fleſh out- 
wardly appears to be humbled, it is inwardly 
puffed up by theſe things, and induced to forſake 
the Head, Chriſt Jeſus. This ſubtil ſpirit of ſelf- 
righteouſneſs may, in all likelihood, in Tertullian's 
time, have very much overſpread the African 
church;— otherwiſe his writings would ſcarcely 
have rendered him ſo celebrated amongſt them. 

All his religious ideas ſeem tinged deeply with 
the ſame train of thinking: his treatiſe of repent- 
ance is meagre and diſmal throughout; and while 
it enlarges on outward things, and recommends 
proſtration of our bodies before the prieſts, is very 
ſlight on the effential ſpirit of repentance itſelf. 

A Chriſtian ſoldier, who had refuſed to wear a 
crown of laurel which his commander had given 
him with the reſt of his regiment, was puniſhed 
for the diſobedience, and was alſo blamed by the 
Chriſtians of thoſe times, becauſe his conduct had 
a tendency to irritate needleſsly the reigning 
powers. I am apt to think that he might have 
worn it as innocently as St. Paul committed him- 
ſelf to a ſhip whoſe ſign was Caſtor and Pollux. 
It was a military ornament merely, and could no 
more be {aid to have any connection with idolatry 
than almoſt every cuſtom of civil life muſt have 
had at that time. The Apoſtle, I think, would 
have concurred in diſapproving the ſoldier's want 
of obedience to his lawful ſuperiors: and he might 
have referred Chriſtians to his own determination 
in the caſe of cating things facrificed to 1dols, — 
Eat of ſuch things as they ſet before you, aſking 
no queſtions for conſcience ſake.” But Tertul- 
lian decides on the other fide of the queſtion, and 
applauds the diſobedience of the foldier. His 
reaſons are diſhonourable to his underſtanding. 
He owns that there is no Scripture to be found 

againſt 


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316 HISTORY OF THE CHURCH. CHAP. 1. 
againſt compliance in this caſe. Tradition, he 


thinks, a ſufficient reaſon for contumacy : and then 
he proceeds to relate fome traditional cuſtoms 


maintained in the African churches, among which 
the very frequent figning of themſelves with the 
fign of the croſs is one. 

Superſtition had made, it ſeems, deep inroads into 
Africa. It was rather an unpolithed region ;—cer- 
tainly much inferior to Italy in point of civiliza- 
tion. Satan's temptations are ſuited to tempers and 
fituations. But ſurely it was not by ſuperſtitious 
practices that the glad tidings of falvation had 
been firſt introduced into Africa.—There muſt 
have been a deep decline.—One of the ftrongeſt 
proots that the comparative value of the Chriftian 
rehig1on in different countries is not to be eſtimated 
by their diſtance from the apoſtolic age, is deducible 
trom the times of Tertullian.— If my life be ſpared, 
that I may proceed with this hiſtory, we fhall fee 
Africa exhibit a much more pleafing ſpectacle. 
All this man's caſuiſtical determinations favour 
of the ſame afperity. He approved not of flight 
in perſecution, — in direct contradiction to our 


Saviour's determination *. He takes notice of 2 


martyr named Rutilius; who, baving fled ſeveral 
tmes from place to place to avoid pertecution, and 
faved himſelf by money, was ſuddenly terized, and 


carried betore the Governor, when he thought 


himfelf ſecure. He adds, that he finiſhed his 
martyrdom by fire, having undergone ſeveral tor- 
ments. | 

L had much rather quote Tertullian as an hiſto- 


rian than a reaſoner.— We may make uſeful re- 


flections on this fact, without concerning ourſelves 
with the inferences of the writer. 

He diſapproved alſo, —at leaſt after his ſepara- 
tion from the Church 3 ſecond marriages, at d 


called 
» Matthew x. 23. 


CENT. 111. TERTULLIAN. 317 


called them ADULTERY. For as he does not a 

pear to have been much acquainted with the de- 
pravity, miſery, and imbecility of human nature, 
molt of his precepts carry rather a ſtoical than a 
Chriſtian appearance. He was, in his own difj 

fition, doubtleſs a man of great natural fortitude; 
and moſt probably of great ſtrength of body : He 
lived to an advanced age. He ſeems not to have 
had any thing of that ſympathy with the weak 
and timid, which forms ſo beautiful a part of the 
Chriſtian character. The Church in general was 
not ſevere enough, according to his ideas of diſ- 
cipline; yet, it mult be confeffed, they were by no 


means wanting in that reſpect. In our licentious 
times, when ſloth and diſſipation, —the very oppo- 


ſite extremes to thoſe which pleaſed the genius of 
Tertullian, —abound, all, who love the ways of 
Chriſt, regret that diſcipline is at fo low an ebb. 

'The Montaniſts, whole auſterities were extreme, 
and whoſe enthuſiaſm was real, ſeduced at length 
our ſevere African; and he not only joined them, 
but wrote in their defence, and treated the body 
of Chriſtians, from whom he ſeparated, with much 
contempt.— l have the ſatisfaction, however, as yet 
to find, that the largeſt body of Chriſtians, ſo called, 
was the ſoundeſt. 

Tertullian, we are told, reſented certain treatment 
which he met with from ſome Roman Chriſtians. 
But of this I know no particulars; only, that an acci- 
dent of this fort is faid to have influenced his ſeceſſion 
from the Church. Error, however, is very incon- 
ſtant : He, afterwards left the Montaniſts either 
entirely, or nearly ſo; and formed a ſect of his own, 
called Tertullianiſts, wv ho continued in Africa till 
Auguſtin's time, by whote labours their exiſtence, 
as a diſtinct body, was brought to a cloſe. The 
character of Tertullian is very ſtrongly 9 


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318 HISTORY OF THE CHURCH. CHAP. 11. 


by himſelf in his own writings; if there had been 
any thing peculiarly Chriſtian, which he had learnt 
from the Montaniſts, his works muſt have ſhewn 
it: but they are all of the ſame uniformly fable 
complexion: nor does he ſeem to have increaſed in 
any thing but in ſeverity. 

It is but an unpleaſing picture which truth has 
obliged me to draw of this author. One agreeable 
circumflance, however, attending his hiſtory is 
this;—It was not on account of any fundamental 
error in principle, that he left the Church. The 
faith of Chriſt, and the practice of real godlineſs 
exiſted there, beyond doubt, to a much greater de- 
gree than amongſt the heretics of thoſe times, though 
it be allowed and hoped, as it ought to be, that 
ſome good perſons might belong to them. The 
abilities of Tertullian, as an orator and a ſcholar, 
are far from being contemptible; and have, doubr- 
leſs, given him a reputation to which he is by no 
means entitled on account of his theological know- 
ledge. Yet the man appears always ſerious and ear- 


neſt; and, therefore, much more eſtimable than 
thouſands who would take a pleaſure in deſpiſing 


him, while they themſelves are covered with pro- 
phaneneſs. Nor is it for us, after all, ro condemn a 
perſon, who certainly honoured Chriſt, defended ſe- 
veral fundamental Chriſtian doctrines, took large 
pains in ſupporting what he took to be true religion, 
and ever meant to ferve God. He might even in 
his latter days, if not before, be favoured with 
that humbling and transforming knowledge of 
Chriſt which would fit him for the enjoyment of 
the kingdom of heaven. — Superſtition and enthu- 
fiaſm are compatible with real godlineſs: pro- 
phaneneſs is not fo. — It were to be wiſhed, that 
thole, who are moſt concerned in this remark, 
were more diſpoſed to attend to it than they gene- 


rally are. 


* 


— 


CENT. III, TERTULLIAN. 319 


In his treatiſe againſt Praxeas, he appears to 
have had very clear and ſound views of the doctrine 
of the Trinity. He ſpeaks of the Trinity in Unity, 
« Father, Son, and Holy Ghoſt, yet one God.“ 
He ſpeaks of the Lord Jeſus as both God and 
man, ſon of man and ſon of God, and called Jefus 
Chrift. He ſpeaks alſo of the Holy Spirit, the 
Comforter, the ſanctifier of the faith of thoſe who 
believe in the Father, Son, and Holy Spirit. He 
obſerves © that this rule of faith had obtained from 
the beginning of the Goſpel, antecedent to any 
former heretics, much more to Praxeas, who was 
of yeſterday.” To thoſe who know the primitive 
times I need not ſay, that Tertullian's own hereſy 
leſſens not the credibility of his teſtimony to thee 
things.—His Montaniſm altered not in the leaſt 
his view of the Trinity. 

The herely of Praxeas conſiſted in making the 
Father, Son, and Holy Spirit, all one and the fame: 
and this notion is no other than what has ſince 
been better known by the name of Sabellianiſm. 
In this way the diſtinction of perſons in the God- 
head is denied; and no doubt the myſtery of the 
Trinity removed; but then what becomes of the 
_ Divine Revelation itſelf? —All attempts to ſub- 
vert the faith of Scripture, on this ſubject, labour 
under the fame error, namely, a deſire to accom- 
modate divine truths to our narrow reaſoning facul- 
ties: let men learn to ſubmit; and on no ac- 
count attempt to {trip the Almighty of his attribute 
of Incomprehenſibility! Tertullian informs us,. — 
that Praxeas firſt brought this evil from Aſia into the 
Roman world; and that he ſeduced many; but at 
laſt was confuted and ſilenced by © *an inſtrument 
whomGod pleaſed to make uſe of: — and the evil 

appeared 


A modeſt periphraſis, I apprehend, denoting Tertullian 
bimſelf. | 


320 HISTORT OF THE CHURCH. CHAP. 11. 


appeard to be eradicated.” Even Praxeas himſelf 
bad the ingenuouſneſs to retract his miſtake, and his 
band-writing {till remains among the natural men 
— fo Tertullian calls the Chriſtians in general from 
whom he had ſeparated; — and he no more revived 
his hereſy. Others revived it afterward, which 
occaſioned the treatiſe whence I have extracted 
this brief account. 

In his apology, the eloquence and argumentative 
powers of our author appear moſt conſpicuous. 
He refutes, in the uſual manner, the ſtale heathen 

calumnies of Chriſtians feeding on infants. Their 
remarkable power over demons he ſtates in the 
ſame manner as various of the fathers have done. 
—As a proof of the unity of the Godhead, he 
appeals to the conſciences of mankind, and to a 
common practice, even among idolaters, founded 
on the ſuppoſition of ox E GOD. His deſcription 
s remarkably ſtriking.— What God hath given,“ 
* God fees it, —and I recommend to God,” 
and © God will reftore to me:“ Theſe,“ ſays he, 
are univerſal modes of fpeaking and of appealing 
to the ONE SUPREME.” O e of the ſoul, 
naturally in favour of Chriſtianity - When men 
ſeriouſly pronounce thele words, they look not to 
the Capitol at Rome, but to Heaven above. For 
the foul knows the ſeat of the living God, whence 
it had its own origin.” —l ſcarce remember a finer 
obſervation made by any author in favour both of 
the natural voice of conſcience and of the patri- 
archal tradition of true religion; ſor both may 
fairly be ſuppoled concerned in the ſupport of this 
practice. It ſhews how difficult it was for Satan 
to eradicate entirely every veſtige of truth; and 
every claſſical reader may obſerve how common it 
is for the Pagan writers to ſpeak of God as one, 


when they are moit ſerious; and inſtantly to 
flide 


c ER T. 111. TERTULLIAN, 321 
ſlide into the vulgar polytheiſm when they begin 
to trifle. 
This apology exhibits a beautiful view of the 
manners and ſpirit of the Chriſtians of his time; 
and ſhews what real Chriſtianity does for men.— 
The following paſſages merit particular attention. 
— * We pray,” ſays he, for the ſafety of the 
emperors to the eternal God, the true, the living 
God, whom emperors themſelves would defire to 
be propitious to them above all others who are 
called gods. We, looking up to heaven, with 
out- ſtretched hands becauſe they are harmleſs, 
with naked heads becauſe we are not aſhamed, 
without a prompter becauſe we pray from the 
heart, conſtantly pray for all emperors, that they 
may have a long life, a ſecure empire, a ſafe palace, 
ſtrong armies, a faithful ſenate, a well-moralized 
people, a quiet ſtate of the world, —whatever Cæſar 
would wiſh for himſelf in his publick and private 
capacity. I cannot ſolicit theſe things from any 
other than from Him from whom, I know, I ſhall 
obtain them, becaule he alone can do theſe things, 
and I am he who may expect them of him, being 
his ſervant, who worſhip him alone, and am ready 
to loſe my life for his ſervice. Thus then let the 
claws of wild beaſts pierce us, or their feet trample 
on us, while our hands are ſtretched out to God; 
let croſſes ſuſpend us, let fires conſume us, let 
{words pierce our breaſts, —a praying Chriſtian is 
in a frame for enduring any thing. How 1s this 
—ye generous rulers? —Will ye kill the good 
ſubject who ſupplicates God for the emperor ? 
Were we diſpoſed to return evil for evil, it were 
eaſy for us to revenge the injuries which we ſuſtain. 
But God forbid that his people ſhould vindicate 
themſelves by human fire; or be reluctant to en- 
dure that by which their ſincerity is evinced. 
Vor. I X Were 


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322 HISTORY OF THE CHURCH. CHAP. 11. 
Were we diſpoſed to act the part, I will not fay, 


of ſecret aſſaſſins, but of open enemies, ſhould we 


want forces ahd numbers? Are there not multi- 
tudes of us in every part of the world? It is true 
we are but of yeſterday, and yet we have filled all 
your towns, Cities, iſlands, caſtles, boroughs, coun- 
ſels, camps, courts, palaces, ſenate, forum: WE 
LEAVE YOU ONLY YOUR TEMPLES.—For what 
war ſhould we not be ready and well prepared, even 
though unequal in numbers; we,—who die with 
to much pleaſure, were it not that our religion 
requires us rather to ſuffer death than to inflict 
it ?—If we were to make a general ſeceſſion from 
your dominions, you would be aſtoniſhed at your 
ſolitude.— We are dead to all ideas of worldly 


honour and dignity : Nothing is more foreign to us 


than political concerns: The whole world is our 
republic. We are a body united in one bond of 
religion, diſcipline, and hope. We meet in our 
aſſemblies for prayer. We are compelled to have 


recourſe to the divine oracles for caution and re- 


collection on all occafions. We nouriſh our faith 
by the word of God, we ere& our hope, we fix 
our confidence, we ſtrengthen our diſcipline by 
repeatedly inculcating precepts, exhortations, cor- 
rections, and by excommunication, when it is need- 
ful. This laſt, as being in the fight of God, is 


ol great weight; and is a ſerious warning of the fu- 


ture judgment, if any one behave in ſo ſcandalous 
a manner as to be debarred from holy communion. 
Thoſe, who prefide among us, are elderly perſons, 
not diſtinguiſhed for opulence, but worthineſs of 


character. Every one pays ſomething into the 


public cheſt once a month, or when he pleaſes, 
and according to his ability and inclination ; for 
there is no compulſion. Theſe gifts are, as it 
were, the depoſits of piety. Hence we _ 


CENT. 111. TERTULLIAN, 323 


and bury the needy, ſupport orphans and decrepid 
perſons, thoſe who have fuffered ſhipwreck, and 
thoſe who, for the word of God, are condemned 
to the mines, or impriſonment. This very charity 
of ours has cauſed us to be noticed by ſome; — See, 
ſay they, how they love one another.” 

He afterwards takes notice of the extreme readi- 
neſs with which Chriſtians paid the taxes to the 
exiſting government, in oppoſition to the ſpirit of 
fraud and deceit, with which ſo many acted in theſe 
matters. But I muſt not enlarge;—the reader 
may form an idea of the purity, integrity, hea- 
venly- mindedneſs, and paſſiveneſs under 2 
for which the firſt Chriſtians were ſo juſtly re 
nowned. The effect of that glorious effuſion of 
the divine Spirit was the production of this meek 
and charitable conduct in external things: Every 


evidence that can be deſired is given to evince the 
truth of this relation :—The * conleſſhon of ene- 


mies unites here with the relations oi friends. 
I ſhall cloſe the account of Tertullian with a few 


facts taken from his Addreſs to Scapula, the per- 


ſecuting governor, without anv remarks. 


Claudius Herminianus, in Cappadocia, was 


vexed becauſe his wife was become a ſervant of 
Chriſt, and for that reaſon he treated the Chriſ- 
tians cruelly. —Being eaten with worms, © Let no 
one,” ſays he, know it, leſt the Chriſtians rejoice.” 


Afterward, convinced of his error in having, by 


force of torments, cauſed perſons to abjure Chriſti. 
anity, he died almoſt a Chriſtian himſelf. 

At Thiſtrum Cincius Severus himſelf taught 
Chriſtians how to anſwer ſo as to obtain their 
diſmiſſion. 

Aſper, having moderately tortured a perſon and 
brought him to ſubmit, would not compel him to 
ſacrifice; 


. See the foregoing account of Peregrinus, page 280. 
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324 HISTORY OF THE CHURCH. CHAP. 11. 


| ſacrifice; and he made a public declaration among 


the advocates, © that he was grieved that he had 
had any thing to do with ſuch a cauſe.” 

The emperor Severus himſelf was, in one part of 
his life, kind to the Chriſtiahs. Proculus, a Chriſ- 
tian, had cured him of a diſorder by the uſe of a 
certain oil; and he kept him in his palace to his 
death. This man was well known to Caracalla, the 
ſucceſſor of Severus, whoſe nurſe was a Chriſtian. 
Even ſome perſons of the higheſt quality, of both 
ſexes, were openly commended and protected op 


Severus againſt the raging populace. 


Arrius Antoninus, in Afia, perſecuted ſo vehe- 


mently, that all the Chriſtians of the ſtate, pre- 


ſented themſelves in a body : He ordered a few of 
them to be put to death, and diſmiffed the reſt, 
laying, © If you wiſh to die, wretched men, ye 
may find 3 and balters,” 


CHAP. 


CENT. 111. PANTENUS. 325 


CHATF IL 
PANTANUS. 


| O of the moſt reſpectable cities within the 
precincts of the Roman empire was Alexan- 
dria, the metropolis of Egypt. Here the Goſpel 
| had been plan: ed by St. Mark; and, from the con- 
fiderable ſucceſs which had attended it in moſt 
capital towns, it is probable that many perſons were 
converted. But of the firſt paſtors of this Church, 
and of the work of God among them, we have no 
account. Our more diſtinct information begins 
with what is evil. The Platonic philoſophers 
ruled the taſte of this city, which piqued itſelf 
on its ſuperior erudition. Ammonius Saccas had, 
as we have ſeen, reduced there the notions of the 
learned into a ſyſtem, which pretended to embrace 
all ſorts of ſentiments; and his ſucceſſors, for 
ſeveral ages, followed his plan. We are told, that 
from St. Mark's time, a Chriſtian catechetical 
ſchool was ſupported in Alexandria. Whether it 
be ſo or not, Pantznus is the firſt maſter ot it 
of whom we have any account. It ſhould teem 
from a paſſage of Eutebius*, that he was an He- 
brew by deſcent. By tradition he had received the 
true doctrine from Peter, James, John, and Paul; 


and, no doubt, he deſerved this teftimony of Euſe- 


bius, notwithſtanding the unhappy mixture of phi- 
loſophy which he imbibed in this region. For 
Pantænus was much addicted to the ſect of the 
Stoics, a fort of romantic prerenders to perfection, 


which 
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326 HISTORY or THE CHURCH. CHAP. 111. 


which doctrine flattered human pride, but was, 
ſurely, ill adapted to our natural imbecility and to 
ſcriptural views of innate depravity. The combina- 
tion of Stoiciſm with Chriſtianity in the ſyſtem of 

Pantænus muſt have very much debaſed the ſacred 
truths; and we may be aſſured that thoſe who were 
diſpoſed to follow implicitly the dictates of ſuch an 
inſtructor, muſt have been furniſhed by him with a 
clouded light of the Goſpel ;—ftill, it is not impro- 
bable but that many of the ſimple and illiterate Chrif- 
tians might happily eſcape the infection, and preſerve, 
unadulterated, the genuine fimplicity of the faith 
of Chrift :—The bait of reaſoning pride lies more 
in the way of the learned; aad, in all ages, they 
are more prone to be caught by it. 

Pantænus always retained the title of the Stoic 
philoſoper, after he had been admitted to eminent 
employments in the Chriſtian church“ . For ten 
years he laboriouſly diſcharged the office of Cate- 
chiſt, and freely taught all that deſired him: 
whereas the ſchool of his predeceſſors had been 
more private. „ 

Certain Indian ambaſſadors, — it is not eaſy to 
determine from what part of India they came, — in- 
treated Demetrius, then biſhop of Alexandria, to ſend 
them ſome worthy perſon to preach the faith of Je- 
ſus in their country. Pantænus was choſen; and the 
hardſhips he muſt have endured were, doubtleſs, 
great. But there were at that time fmany Evange- 
hſts, who had the apoſtolical ſpirit to propagate the 
faith at the hazard of their lives. And, as Pantznus 
very freely complied with this call, we have here 
one of the belt proots of his being poſſeſſed of the 
ſpirit of the Goſpel. His labours among ignorant 
Indians, where neither fame, nor eaſe, nor profit 
were attainable, appear to me much more ſubſtan- 

tial 


# Cave's Life of Pantznus, t Euſeb. B. 80.0 


CENT. 111. 


PANTANUS. 


327 


tial proofs of his godlineſs, than any which can be 
drawn from his catechetical employments at Alex- 


andria. 


The former would oblige him to attend 


chiefly to Chriſtian fundamentals, and could afford 


little opportunity of indulging 


ſpirit. 


the 


philoſophic 


We are told he found in India the Goſpel 


of St. Matthew, which had been carried thither 
by the Apoſtle Bartholomew, who had firſt 
preached amongſt them. — I mention this, but 


much doubt the truth of it. —Of the particular 


ſucceſs of his labours we have no account: He 
hved to return to Alexandria, and reſumed his 


cCatechetical office. 


He died not long after the 


commencement of the third century. He wrote 
but little: Some Commentaries on the Scriptures 
are all that are mentioned as his, and 


a fragment remains. 
Candour, I think, 


much checked 


Euſebius ſo highly 


of them not 


ires us to look on him as 
a ſincere Chriſtian, —whoſe fruitfulneſs was yet 


by that very philoſophy for which 
commends him.—A blaſting 


wind it ſurely was; but it did not entirely deſtroy. 
Chriſtian vegetation in all whom it infected. Let 
us now turn our eyes to his diſciple, from whom 


we may collect more clearly what the Maſter was, 
becauſe we have more evidence concerning him.— 
But the Chriſtian reader muſt be prepared to expect 
a declenſion in divine things, in the ſtate of the 


Church before us. 


* 4 


CHAT. 


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328 mHn1$TORY OF THE CHURCH. CHAP. iv. 


CHAP. IV. 
CLEMENS ALEXANDRINUS. 


E was, by his own confeffion, a ſcholar of 
Pantznus, and of the fame philoſophical 
caſt of mind. He was of the eclectic ſect. It is 
fincerely to be regretted that Clemens had any 
acquaintance with them: for ſo far as he mixed 
their notions with Chriſtianity, ſo far he tarniſhed 
it: and though we may admit, that by his zeal, 
activity, learning, and reputation, he did good to 
many in inſtructing and inducing them to receive 
the fundamentals of the divine religion, it is ne- 
vertheleſs not to be denied that he clouded the 
pure light of the Goſpel :—Let us hear himſelf: 
*] eſpouſe neither this nor that philoſophy, nei- 
ther the Stoic, nor the Platonic, nor the Epicu- 
rean, nor that of Ariſtotle; but whatever any of 
theſe ſects hath faid, that is fit and juſt; what- 
ever teaches righteouſneſs with a divine and reli- 
gious knowledge, all this I ſelect; and call it phi- 
loſophy.“ _ | 

Is it not hence very evident, that from the time 
that this philoſophizing ſpirit had entered into the 
Church through Juſtin, it had procured to itſelf 
a reſpect to which its merit no way intitled it? 
For what is there even of good ethics in all the 
philoſophers, which Clement might not have learnt 
in the New Teſtament ; and much more perfectly, 
and without the danger of pernicious adultera- 
tions? 


* Strom. L. 1. See Cave's Life of Clemens. 


CENT. 111. CLEMENS ALEXANDRINUSs&s 329 


tions? Doubtleſs many valuable purpoſes are an- 
ſwered by an acquaintance with theſe writers; — 

but to diftate to us in religion, Clement ſhould 
have known, was no part of THEIR buſineſs.— 
« The world by wiſdom knew not God; Be- 
ware of philoſophy.” The Chriſtian world was 
now gradually learning to neglect theſe Scriptural 
cautions, and divine knowledge is certainly much 
too high a term for any human doctrine whatever. 

He ſucceeded his maſter Pantænus in the cate- 
chetical ſchool, and under him were bred the 
famous Origen, Alexander biſhop of Jeruſalem, 
and other eminent men. I read the following 
paſſage of Clemens with no pleature,—** As the 
huſbandman firſt waters the foil, and then caſts 
in his ſeed, ſo the notions which I derive out of 
the writings of the Gentiles ſerve firſt to water 
and ſoften the earthy parts of the ſoul, that the 
ſpiritual ſeed may be the berter caſt in, and take 
vital root in the minds of men.” 

This, certainly, is not a Chriſtian dialect: The 
Apoſtles neither placed gentile philoſophy in the 
foundation, nor believed that it would at all aſſiſt 
in raifing the ſuperſtructure of Chriſtianity, On 
the contrary, they looked on the philoſophical re- 
ligion of their own times as ſo much rubbiſh; but, 
in all ages, the blandiſhments of mere reaſon on ſuch 
ſubjects deceive us; — “ VAIN MAN WOULD BE 
WISE,” 

Beſides his employ ments in the office of Cate- 
chiſt, he was made Preſbyter in the Church of 
Alexandria. During the perſecution under Seve- 
rus moſt probably, he viſited the Eaſt and had a 
peculiar intimacy with Alexander biſhop of Jeru- 
ſalem, who ſeems to have been a holy man. This 
laſt ſuffered impriſonment for the faith; and in 
chat ſituation he wrote a letter to the Church of 

Antioch, 


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330 HISTORY or THE CHURCH. CHAP. IV. 


a_ which was conveyed by Clemens. Some- 
thing of the ſpirit of — appears in the 
« Alexander, a ſervant 
of God, and a priſoner of Jeſus Chriſt, to the 
bleſſed Church at Antioch, in the Lord, greeting. 
Our Lord has made my bonds, in this time of my 
impriſonment, light and eaſy to me; while I un- 
derſtood that Aſclepiades, a perſon admirably 
qualified by his eminency in the faith, was, by 
divine providence, become biſhop of your holy 
Church of Antioch. Theſe letters, brethren, | 
have ſent you by Clemens the bleſſed Preſbyter, a 
man of approved integrity, whom ye both do know 
already and fhall ftill further know : He hath 
been here with us according to the good will of 
God, and hath much eſtabliſhed and augmented 
the Church of Chnit.” From Jeruſalem Clemens 
went to Antioch, and afterwards returned to his 


Charge at Alexandria.—The time of his death is 


uncertain. 

The myſtic philoſopby, to which he was fo 
much addicted, would naturally darken his views 
of ſome of the moſt precious truths of the Goſpel. 
In particular, the doctrine of juſtification by faith 
in Jeſus Chriſt will always ſuffer from a connexion 
of this kind: Human philotophical doctrines ad- 
mit no righteouſneſs but what is a man's own.— 
There is, however notwithſtanding, good proof of 
the ſolid piety of this learned man. Little is 
known of his life; but his —_—_ taſte and ſpirit 
may be collected from his writ! 

His exliortations * to the — is a diſcourſe 
written to convert the Pagans from their religion, 
and perſuade them to embrace that of Jeſus Chriſt. 
In the beginning of it he ſhews what a difference 
there is between the deſign of Jeſus Chriſt, and 


that 
* Dupin Clement. 


CENT. 111. CLEMENS ALEXANDRINUS. 331 
that of Orpheus, and of thoſe ancient muſicians 


who were the authors of idolatry. © Thele cap- 
tivated men by the ſweetneſs of their muſic with a 
view of rendering them miſerable ſlaves to idols; 
and of making them like the very beaſts, the 
ſtocks, the ſtones, which they adored; —whereas 
Jeſus Chriſt, who, from all eternity, was the Word 
of God, always had a compaſſionate tenderneſs 
for men, and at laſt took their nature upon him, 
to free them from the ſlavery of Demons, to open 


the eyes of the blind and the ears of the deaf, to 


guide their paths in the way of righteouſneſs, to 
deliver them from death and hell, and to beſtow 
on them everlaſting life, and to put them into a 
capacity of living a heavenly life here upon earth; 


and, laſtly, God made himſelf man to teach man 


to be like unto God.” He ſhews them, that eter. 
nal ſalvation cannot otherwiſe be expected, and 
that eternal torments cannot otherwiſe be avoided, 
than by believing in Jeſus Chriſt, and by living 
conformably to his laws. © If you were per- 
mitted,” ſays he, to purchaſe eternal ſalvation, 
what would you not give for it? And now you 
may obtain it by faith and love;—there is nothing 
can hinder you from acquiring it; neither poverty, 
nor miſery, nor old age, nor any ſtate of life. Be- 
lieve, therefore, in one God, who is God and man, 
and receive eternal ſalvation for a recompence. — 
Seek God, and you ſhall hve for ever.“ 

The candid Chriſtian ſees that the fundamentals 
of the Goſpel are actually here, though not laid 
down in the cleareſt and happieſt manner. * ln 
his Pædagogue he deſcribes the WorD 1NCAR- 
NATE as the inſtructor of men; and fays, * that he 
performs his functions by forgiving our fins as he 
Is God, and by inſtructing us he as is man, with 

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332 HISTORY OF THE CHURCH. CHAP, 1y, 


great ſweetneſs and love: He equally inſtructs 
all forts, becauſe, in one ſenſe, all are children: 


yet we muft not look on Chriftian doctrines as 


childiſh and contemptible: on the contrary, the 
quality of cH1LDREN, which we receive in baptiſmꝰ 
or regeneration, — renders us perfect in the know- 
ledge of divine things, by delivering us from fins 
through grace, and by enlightening us with the 
illumination of faith; ſo that we are at the fame 


time both children and men: and the milk with 
which we are nouriſhed, being both the word and 


will of God, is very folid and ſubſtantial nouriſh- 
ment.” "Theſe appear to be ſome of his beſt ideas 
of Chriſtianity. : 

In his Stromata he ſpeaks with his ufual par- 
tiality in favour of philofophy, and ſhews the 
effect his regard for it had on his own mind, by 
ſaying that faith is God's gift, but fo as to depend 
on our own fiee-will. His account of the perfect 
Chriftian, whom he calls Gnoſticus, is ſullied by 
ſtoical rhapſodies t.—** He is never angry, and 
nothing affects him; becauſe he always loves God: 
He looks upon that time as loft which he 1s obliged 
to ſpend in receiving nouriſhment : He is employ- 
ed in continual and mental prayer. He 1s mild, 
affable, patient, but at the fame time ſo rigid as 
not to be tempted ; He gives way neither to plea- 
ſure nor to pain.” —But enough of theſe views: 
Pleudo-religionifts have lince his time dealt largely 
in ſuch reveries, ſo inconſiſtent with that humbling 
ſenſe of imbecility, and that ſincere conflict againſt 

the 


* The outward ſign and the inward ſpiritual grace, on ac- 
count of their uſual connexion in the primitive church, are 
uſed as ſynonymous by a number of primitive writers, which 
has, unhappily, given occaſion to one of the worſt abuſes, by 
thoſe who place all grace in form and ceremony only. 

7 F leury, B. 4. 


CENT. IH. CLEMENS ALEXANDRINUS. 333 


the fin of our nature, which is peculiarly Chriſ- 
tian. In truth—1if his knowledge of Chriſtian 
doctrine was really defective, the defect lay in the 
point of original ſin. Of this x1s philoſophical ſect 
knew nothing aright ; and it muſt be owned he 
ſpeaks of it in a very confuſed, if not in a contra- 
dictory manner. On the whole, — ſuch is the bane- 

ful effect of mixing things which will not incor- 
porate, — human inventions with Chriſtian truths, 
— thac this writer, learned, laborious, and ingenious 
as he was, may ſeem to be far exceeded by many 
obſcure and illiterate perſons at this day, in true 
Scriptural knowledge and 1n the experience of di- 
vine things.— That he was, in the main, a truly 
pious perſon, neither makes this account lefs cre- 
dible, nor the danger leſs of admitting the peſtilent 
ſpirit of human {ſelf-ſufficiency to dictate in the 
Chriſtian religion. 


CHAP, 


334 HISTORY OF THE CHURCH CHAP, v 


CHAP Y. 


THE STATE OF THE CHURCH DURING THE 
REIGNS OF SEVERUS AND CARACALLA. 


'T ſeemed proper to prefix to the general hiſtory 

of the third century, the lives of the four perſons, 
which we have reviewed; partly becauſe they were 
ſtudious men not very much connected with the 
public ſtate of Chriſtianity ; and partly becauſe 
the knowledge of their views and taſte in religion 
may prepare the reader to expect that unhappy 
mixture of philoſophical ſelf-· righteouſneſs and ſu- 
perſtition, which much clouded and depraved the 
pure light of the Goſpel in this century. 

Severus, though in his younger days a bitter 
perſecutor of Chriftiang.at Lyons, was yet, through 
the influence of the kindneſs which he had re- 
ceived from Proculus, favourably diſpoſed toward 
the Chriſtians for a conſiderable time. It was not 
till about the tenth year of his reign, which falls 
in with the year two hundred and two, that his 
native ferocity of temper brake out afreſh, and 
kindled a very levere perſecut ion againſt the Chriſ- 
tians, He was juſt returned from the Eaſt victo- 
rious : and the pride of proſperity induced him to 
forbid the propagation of the Goſpel. Chriſtians 
ſtill thought it right to obey God rather than 
man. Severus perliſted ; and exerciſed the uſual 
cruelties. The perſecution raged every where; 
bur particularly at Alexandria, From various 


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CENT. 111. UNDER SEVERUS, &c. 335 


parts of Egypt the Chriſtians were brought thither 
to ſuffer; and they expired in torments. Leonidas, 
father of the famous Origen, was allowed to be 
beheaded : His fon was then very young; but the 
account, which is given of him by Euſebius “, 
deſerves our notice. | 
Letus was at that time governor of Alexandria 
and of the reſt of Egypt; and Demetrius had been 
recent elected biſhop of the Chriſtians in that city. 
Great numbers now luffering martyrdom, young 
Origen panted for the honour, and needleſsly ex- 
poſed himſelf to danger. His mother checked the 
imprudent zeal at firſt by earneſt entreaties; but 
perceiving that he ſtill was bent on ſuffering with 
his father, who at that time was cloſely confined, 
ſhe very properly exerciſed her motherly autho- 
rity by confining him to the houſe, and by hiding 
from him all his apparel. The vehement ſpirit of 
Origen prompted him, when he could do nothing 
elſe, to write a letter to his father, in which he 
thus exhorted him, Father, faint not, and don't 
be concerned on our account.” He had been 
carefully trained in the ſtudy of the Scriptures 
under the inſpection of his pious father, who, to- 
gether with the ſtudy of the liberal arts, bad par- 
ticularly ſuperintended this moſt important part of 
education. Before he introduced his ſon to any 
material exerciſes in profane learning, he inſtructed 
him in the Scriptures, and gave him daily a cer- 
tain taſk out of them to repeat. The pene- 
trating genius of Origen led him, in the courſe 
of his employment, to inveitigate the ſenſe of 
Scripture, and to aſk his father queſtions beyond 
his ability to ſolve. The father checked his curio- 
ſity, reminded him of his imbecility, and admo- 
niſhed him to be content with the plain gramma- 
tical 


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336 


tical ſenſe of Scripture, which obviouſly offered 


itſelf ;—but, inwardly rejoiced, it ſeems, that God 
had given him ſuch a fon. 


been amiſs, 
—perhaps 


fuch a father, who, probably, was more ſimple in 
Chriſtian faith and piety than he himſelf ever was, 


HISTORY OF THE CHURCH HA. v. 


And it would not have 
if he had rejoiced wITH TREMBLING; 
he did fo; and Origen's early loſs of 


might be an extreme diſadvantage to him. Youths 
of great and uncommon parts, accompanied, as is 


enerally the caſe, with much ambition and bound- 
$ curioſity, have often been the inftruments of 


Satan in perverting divine truth: and it is not ſo 
much attended to as it ought to be by many truly 
pious and humble fouls, that the ſuperior eminence, 
in parts and good ſenſe, of young perſons whom 
they love and reſpect, is by no means a prognoſtic 
of the like ſuperiority in real ſpiritual knowledge 


and the diſcernment of divine things. 


Men of 


genius, if they meet with encouragement, will be 
ture to diſtinguiſh themſelves in whatever line of life 


they move. 
remarkable 


But men of genius and even of very 
endowments, though ſincere in Chriſti- 


anity, may, not only in the practice, but even in the 
perception of Goſpel-truths, be far out- ſtripped by 
others who are naturally much their inferiors; be- 


cauſe the latter are 


by no means ſo expoſed to 


the crafts of Satan, are not ſo hable in their 


Judgments 


to be warped from Chriſtian fimpli- 


city, are more apt to look for underſtanding from 


above, and 


of fleſh. 


are leſs diſpoſed to lean to an arm 


We ſeem to diſcover, in the very kt - 
Origen, the foundation of that preſumptuous ſpirit 


| which led him afterwards to philoſophize fo danger- 


ouſly in the Chriftian religion, and never to content 
himſelf with plain truth, but to hunt after tome- 
thing fingular and extraordinary ;—though it muſt 


be 


CENT. 111. UNDER SEVERUS, &c. 337 


be acknowledged his ſincere deſire of ſerving God 
appeared from early lift; nor does it ever ſeem to 
have forſaken him, fo that he may be conſidered as 
having been a child of God from early years. 

His father dying a martyr, he was left, with his 
mother and other fix children, an orphan 
ſeventeen years. His father's ſubſtance was con- 
fiſcated by the emperor, and the family reduced 
to great diſtreſs. But providence gave him a 
friend in a rich and godly matron, who yet ſup- 
ported in her houſe a certain perſon of Antioch, 
who was noted for hereſy. We cannot at this diſ- 
tance of time aſſign her motives; but Origen, though 
obliged to be in the company of the heretic, could 
not be prevailed on to join in prayer with him. 
He now vigorouſly applied himſelf to the improve- 
ment of his underſtanding; and having no more 
work at ſ{chool,— it ſeems, becauſe he foon ac- 
quired all the learning his maſter could give him, 
—and finding that the buſineſs of catechizing was 
deſerted at Alexandria becauſe of the periecution, 

he undertook the work himſelf; and ſeveral gen- 
tiles came to hear him and became his diſciples. 
He was now in the eighteenth year of his age ; 
and in the heat of the perſecution he diſtinguiſhed 
himſelf by his attachment to the martyrs, not only 
to thoſe of his acquaintance, but in general to all 
who ſuffered for Chriſtianity. He viſited fuch ot 
them as were fettered in deep dungeons and cloſe 
impriſonment ; and was preſent with them even 
after their condemnation, and boldly attended 
them to the place of execution: he openly em- 
braced and ſaluted them; and was, once, in im- 
minent danger of being ſtoned to death on this 
account. Indeed he was repeatedly in peril of his 
life; for the perſecution daily prevailed; and he 
could no longer pals ſafely through the ſtreets of 

Vor. 5 * Alexandria. 


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338 H1STORY OF THE CHURCH CHAP. v. 


Alexandria. He often changed his lodgings, but 
was every where purſued; and, humanly ſpeak- 
ing, it ſeemed impoſſible for him to eſcape. His 
inſtructions, however, and his zeal produced great 
effects: multitudes crowded to hear him; and 
were by his labours incited to attend to Chriſ- 
tianity. 7 

The charge of the ſchool was now, by Deme- 
trius the biſhop, committed to him alone; and he 


converted it wholly into a ſchool of religious in- 


formation: He maintained himſelf by the ſale of 
the profane books which he had been wont to 
ſtudy. Thus he lived many years, an amazing 
monument, at once both of induſtry and of {elt- 
denial. Not only the day, but the greater part of the 
night was by him devoted to religious ſtudy; and he 
practiſed, with literal conſcientiouſneſs, our Lord's 
rules of not having two coats, nor two pairs of ſhoes, 
and of not providing for futurity. He was inured to 
cold, nakedneſs, and poverty: He offended many 
by his unwillingneſs to receive their gratuities : 
He abſtained from wine; and, in general, lived 
ſo abſtemiouſly, as to endanger his life. Many 
perfons imitated his exceſſive auſterities: and were, 
at that time, honoured with the name of philo- 
ſophers; and ſome of them patiently ſuffered 

martyrdom. | 
I ſtate facts as I find them.—A ſtrong ſpirit of 
ſelf· righteouſneſs, meeting with a ſecret ambition, 
too ſubtile to be perceived by him who is the dupe 
of it, and ſupported by a natural fortitude of 
mind and by the active exertion of great talents, 
hath enabled many 1n external things to-ſeem fupe- 
rior in piety to men of real humility and ſeli- 
diffidence, who penetrating more happily into the 
genius of the Goſpel, by the exerciſe of faith in 
the Son of God and that genuine charity which 15 
| its 


CENT. IH. UNDER SEVERUS, &c. 339 


its fruit, are led into a courſe of conduct leſs daz - 
zling indeed, but much more. agreeable to the 
Goſpel. One cannot form a high idea of the 
ſolid judgment of theſe Alexandrian converts. 
Were there none of the elder and more experi- 
enced Chriſtians in that city, who were. capable, 
with meekneſs of wiſdom, of correcting the exu- 
berances. of this zealous youth, and of ſhewing 
him that, by ſuch a refuſal. of the comforts of life, 
he affected a. ſuperiority to Paul himſelf, who 
gratefully received the alms of the Philippians ?— 
Exceſſes of this fort muſt have been attended with 
great defects in inward vital godlineſs: The reader 
is again referred to the ſecond chapter of the 
epiſtle to the Coloſſians for a comment on the 
conduct of Origen. How much better had it 
been for him to have continued a ſcholar for ſome 
time longer; and not to have feaſted the pride of 
the human heart by appointing him, a teacher ! 
But the lively flow of genius ſeems to have been 
miſtaken for great growth in Chriſtian knowledge 
and plety. OY | 55 . 
One of his ſcholars, called Plutarch, was led to 
martyrdom. Origen accompanied him to the place 
of execution. The odium of the ſcholar's ſuffer- 
ings reflected on the maſter; and it was not with- 
gut a peculiar providence that he eſcaped the ven- 
geance of the citizens. After him Serenus ſuffered 
by fire: the third martyr was Heraclides; the 
fourth Heron. The former had not yet been 
baptized, being only what was called a Catechu- 
men; the latter had been lately baptized; but 
both were beheaded. A ſecond Serenus of the 
ſame ſchool, having ſuſtained great torments and 
much pain, was beheaded. A woman alſo, called 
Rais, as yet a Catechumen, ſuffered death. Pota- 
mizna, a young woman retnarkable tor beauty, 


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340 HISTORY OF THE CHURCH CHAP. v. 


purity of mind, and firmneſs in the faith of Chriſt, 
ſuffered very dreadful torments : She was ſcourged 
very feverely by the order of Aquila the judge, 
who threatened to deliver her to be abuſed by the 


baſeſt characters. But ſhe remained firm in the 


faith; was led to the fire, and burned tog ther 


with her mother Marcella. The heart ot Baſi- 


lides, a foldier, who prefided at her execution, 
was {oftened. He pitted her, treated her courte- 


ouſly, and protected her, to far as he durſt, from 


the infolence of the mob. She acknowledged his 
kindnels, thanked him, and promiled that after 
her departure ſhe would intreat the Lord for him, 


Scalding pitch was poured on her whole body, 
which the ſuſtained in much patience. Some 


time after Baſilides, being required by his fellow- 
ſoldiers to {wear ptofanely on a certain occaſion, he 
refuſed, and confeſſed himſelf a Chriſtian. They 
diſbelieved him at firſt; but finding him ſerious, 
they carried him before the judge, who remanded 
him to priſon. The Chriſtians viſited him; and 
upon being queſtioned as to the cauſe of his ſud- 
den change, he declared that Potamizna, three 
days after her martyrdom, had appeared to him by 


night, and informed him that ſhe had performed 


her promiſe; and that he ſhould ſhortly die.— 
After this he ſuffered martyrdom. 

The reader will think this an extraordinary 
ſtory : It is tinged with ſuperſtition, no doubt; 
but who can venture, without meriung the impu- 
tation of temerity, to reject it altogether as 4 


fiction. Euſebius lived at no great „ THER from 


the time of Origen: He had made accurate in- 
quiries after him and his followers in Alexandria; 
and he obſerves that the fame of Potamiæna was 
in his own time very great in that province. Her 
marry rdom and that of the ſoldier ſeem ſufficiently 

authentic. 


CENT. 11. UNDER SEVERUS, &c. 341 


authentic. Her promiſe to pray for him after her 
departure only ſhews the gradual prevalence of 
fanatical philoſophy, will-worſhip, and the like; 
and if the reader be not prepared by a ſufficient 
degree of candour to admit the truth of authentic 
narratives and the reality of converting grace, be- 
cauſe pitiably ſtained, in many inftances, with ſuch 
ſuperſtition, he will find little ſatisfaction in the 
evidences of Chriſtian piety for many ages. But 
we are ſlaves to habit. In our own time we make 
great allowances in Chriſtians for the love of the 
world: we are not ſo eafily diſpoſed to make al- 
lowances for ſuperſtitions. Yet many wrong ſen- 
timents and views may be found where the heart 


is devoted, in faith and love, to God and his 


Chrift. It will ſtill be objected that God would 
not ſanctify ſuperſtitions of this fort by cauſing 
ſupernaturally the deceafed ſpirit of a martyr to 
appear to Baſilides.— I antwer,—the ſuppoſition of 
a dream removes all the difficulty; and the more 
_ eaſily, when we recollect that the man's mind 
could not fail to have been previouſly under a 
ſtrong impreſſion of the perſon of the ſufferer, of 
her late martyrdom, and of the circumſtances 
which attended it. 


A peculiar refolution made and put into execu- 


about this time by Origen illuſtrates his character 
in the ſtrongeſt manner. Though diſpoſed be- 
yond moſt men to allegorize the Scriptures, in one 
paſlage he followed their literal ſenſe too cloſely, 
« There are fome who have made themſelves 

eunuchs for the kingdom of heaven's fake “.“ 
We need not be at a lots for his motives. He was 
much converſant among women as a catechizer 
and an expounder of the Scriptures ;—and, no 
doubt, he was defirous of removing occaſions for 


the 
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342 HISTORY OF THE CHURCH char. v. 


the ſlanders of infidels, as well as temptat ions 
from himſelf.— However he took all poſſible pains 
to conceal the fact. 

One cannot but be aſtoniſhed in noticing how 
ſtrong the ſelf-righteous maxims and views were 
grown in the Church ;—yet ſtill.—piety of princi- 
ple, combined with fervour of zeal, muſt be revered 
by every one, who is not loſt to all ſenſe of good- 
neſs. — The extraordinary ſtep taken by Origen, 


above alluded to, could not remain a ſecret. 


Demetrius his biſhop, at firſt encouraged and 
commended him : afterward.*, through the power 
of envy, on account of his growing popularity, 
he publiſhed the fact abroad with a view to aſperſe 
him. However, the biſhops of Cæſarea and Jeru- 
ſalem protected and ſupported him, and ordained 
him a preſbyter in the Church. Day and night 
he continued ftill to labour at Alexandria. But 
it is time to turn from Alexandria to other 
parts of the Roman empire; and to ſee what 
effects were produced by this ſame perſecution 
of Severus. 

Alexander, a biſhop in Cappadocia, confeſſed the 
faith of Chriſt, and ſuſtained a variety of ſuffer- 
ings; and yet by the providence of God was at 
length delivered :—and be travelled afterwards to 
Jeruſalem. There he was joytully received by Nar- 


ciſſus the very aged biſhop of that See, a man of 


extraordinary piety, who aſſociated Alexander with 


him in the labours of Chriitian inſtruction. Some 


epiſtles of the latter were extant in Euſebius's 
time, who gives us a ſhort fragment of one oi 
them, ſufficiently authenticating the fact, — that 


thoſe two holy men were joint paſtors of Jeruſalem. 


& Narciſſus greets you, who governed this bi- 
ſhopric before me; and now being an hundred and 


ſixtecn 
% Euſeb B. 6. act 7. 


CENT. 111. UNDER SEVERUS, &c. 


343 
ſixteen years old, prayeth with me, and that very 
ſeriouſly, for the ſtate of the Church, and beſeeches 
you to be of one mind with me.” 

If the ancient martyrologiſts had been preſerved 
uncorrupted, they would afford us uſeful materials, 
and illuſtrate much the ſpirit and genius of real 
Chriſtianity 1n 1ts primitive profeſſors. But frauds, 
interpolations, and impoſtures, are endleſs: The 
papal and monaſtic ſuperſtitions, in after-ages, in- 
duced their ſupporters to corrupt theſe martyro- 
logiſts, and indeed the writings of the fathers in 
__ The difficulty of procuring materials 
or a well connected credible hiſtory of real Chriſ- 
tians is, hence, increaſed exceedingly. What I 
cannot believe, I ſhall not take the trouble to 
tranſcribe; what | can, where the matter appears 
worthy of memory, ſhall be exhibited. This is 
the caſe of the martyrs of Scillita, a city of Africa, 
in the province of Carthage. The narration 1s 
ſimple, credible throughout, and worthy of the 
pureſt ages of the Goſpel.— The facts belong to 
the times of Severus. 

Twelve perſons were brought before Saturni- 
nus the proconſul at Carthage, the chief of whom 
were Speratus, Narzal, and Cittin, and three wo- 
men, Donata, Secunda, aud Veſtina. When they 
came before him, he ſaid to them all, You may 
expect the emperor our maſter's pardon, if you 
return to your ſenſes, and obſerve the ceremonies 
of our gods.” To which Speratus replied, ** We 
have never been guilty of any thing that is evil, 
nor been partab ers of injuſtice : We have even 
prayed for thoſe who perſecute us unjuſtly; in 
which we obey our EMPEROR, who ed 
to us this rule of behaviour.” Saturninus anſwered, 
* We have alſo a religion that is fimple: We fivear 
by the genius of the emperors, and we offer up 
1 4 vows. 


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344 HISTORY OF THE CHURCH CHAP, v. 


vows for their health, which you ought alſo to 
do.“ Speratus anſwered, ** If you will hear me 
patiently, I will declare unto you the myſtery of 
Chriſtian fimplicity.” The proconſul ſaid, Shall 
I hear you ſpeak ill of our ceremonies ? Rather 
ſwear, all of you, by the genius of the emperors 
our maſters, that you may enjoy the pleaſures of 
life.” Speratus anſwered, © I know not the genius 
of the empcrors. I ſerve God, who is in heaven, 
whom no man hath ſeen, nor can fee. I have 

never been guilty of any crime puniſhable by the 
public laws : if I buy any thing, I pay the duties to 
the collectors: I acknowledge my God and Saviour 
to be the Supreme Governor of all nations: I have 
made no complaints againſt any perſon ; and there- 
fore they ought to make none againſt me.” The 
proconſul turning to the reſt taid, * Do not ye 
imitate the folly of this mad wretch; but rather 


fear our prince and obey his commands.” Cittin 


anſwered, We fear only the Lord our God, who 
is in heaven.” The proconſul then faid,—< Let 
them be carried to priſon, and put in fetters till 
to-morrow.” 

The next day the proconſul, ſeated on his tri- 
bunal, cauſed them to be brought before him, 
and faid to the women,. Honour our prince, 
and do ſacrifice to the gods.” Donata replied, 
„We honour Cæſar as Cæſar; but to God we 
offer prayer and worſhip.” Veſtina ſaid, I alfo 
am a Chriſtian.” Secunda ſaid, ** I alfo believe in 
my God, and will continue ſtedfaſt to him; and, in 
regard to your gods, we will not ſerve and adore 
them.” The proconſul ordered them to be ſepa- 
rated; then, having called for the men, he ſaid to 


Speratus, Perſevereſt thou in being a Chriſtian.“ 


Speratus anſwered, © Yes, I do perſevere ;—Let 
all give ear, I am a Chriſtian;“ which Sms heard 


by 


CENT. 111. UNDER SEVERUS, &c. 345 


by the reſt, they ſaid, We alſo are Chriſtians.” 
The proconſul ſaid, Lou will neither conſider 
your danger nor receive mercy.” They replied, 
« Do what you pleaſe, we ſhall die joyfully for 

the ſake of Jeſus Chriſt.” The proconſul aſked, 
% What books are thoſe which you read and re- 
vere?” Speratus replied, © The four Goſpels of our 
Lord and Saviour Jeſus Chrift ; the Epiſtles of 
the Apoſtle St. Paul, and all the Scripture that is 
inſpired of God.” The proconſul faid, © I will 
give you three days to reflect and to come to your- 
ſelves.” Upon which Speratus anſwered, * [| am 
a Chriſtian, and ſuch are all thoſe who are with 

me: and we will never quit the faith of our Lord 
Jeſus. Do, therefore, what you think fit.“ 

The proconſul ſeeing their reſolution, pro- 
nounced ſentence agunſt them, . that they ſhould 
die by the hands of the executioner, in theſe terms: 
* Speratus and the reſt, having acknowledged 
themſelves to be Chriſtians, and having refuſed to 
pay due honour to the emperor, I command their 
heads to be cut off.” This ſentence having been 
read, Speratus and his fellow-{ufferers ſaid, ** We 
give thanks to God, who honoureth us this day 
with being received as martyrs in heaven, for con- 
feſſing his name.” They were carried to the place 
of puniſhment, where they fell on their knees all 
together, and having again given thanks to Jeſus 
Chriſt, they were beheaded®. 

t At Carthage itfelf four young Catechumens 
were ſeized, Revocatus and Feiicitas,—flaves to 
the ſame alter =—w ith Saturninus and Secondulus, 
and allo Vivia Pcrpetua, a lady of quality. She 
had a father, a mother, and two brothers, of 
whom one was a Catechumen: ihe was about 
twenty-two years of age; was married, and was 
then 


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346 HISTORY OF THE CHURCH CHAP.vV. 


then pregnant; and moreover, ſhe had a young 
child at her breaſt. To thele five, by an excels 
of zeal too common at that time, Satur, volun- 
tarily, joined himſelf. While they were in the hands 
of the perſecutors, the father of Perpetua, himſelf 
a Pagan but full of affe&ion to his favourite off- 
ſpring, importuned her to fall from the faith. 
His intreaties were vain. Her pious conſtancy 
appeared to him an abſurd obſtinacy, and enraged 
him fo much as to induce him to give her very 
rough treatment. For a few days while theſe 
catechumens were under guard, but not confined 
in the priſon, they found means to be baptized; 
and Perpetua's prayers were directed particularly 
for patience under bodily pains. They were then 
put into a dark priſon. To the reſt, who had been 
more accuſtomed to hardfhips, this change of ſcene 
had not any thing in it very terrible. To her, who 
had experienced nothing but the delicacies of genteel 
life, it was peculiarly formidable and diſtreſſing: 
Her concern for her infant was extreme. —Tertius 
and Pomponius, two deacons of the Church, 
obtained by money, that the prifoners might go 
out of the dark dungeon, and for fome hours re- 
treſh themſelves in a more commodious place, 
where Perpetua gave the breaſt to her infant, and 
then recommended him carefully to her mother. 
For ſome time her mind was oppreſſed with con- 
cern for the miſery ſhe had brought on her family; 
though it was for the fake of a good conſcience; 
but ſhe grew more compoſed, and her priton be- 
came a palace. „„ 
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overwhelmed with grief; which, in all probability, 
vas augmented by the reflections he had made on his 
own rough and angry behaviour to her at their laſt 
interview. Have pity, my daughter,“ ſays he,“ on 
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CENT. 111. UNDER SEVERUS, &c. 347 


my grey hairs; have pity on your father, if I was 
ever worthy of that name: if I myſelf have 
brought you up to this age; if I have preferred 
you to all your brethren, make me not a reproach 
to mankind: reſpect your father and your aunt— 
theſe, it ſeems, were joined in the intereſts of 
paganiſm, while the mother appears to have been 
a Chriſtian, otherwite his filence concerning her 
ſeems ſcarcely to be accounted for ;— have compaſ- 
ſion on your fon, who cannot {urvive you: lay 
aſide your obſtinacy, leſt you defiroy us all: for 
if you periſh, we muſt all of us ſhut our mouths 
in ditgrace.” The old gentleman, with much 
tenderneſs, kiſſed her. inds, threw himſelf at her 
feet, weeping and calling her no longer his daughter, 
but his miſtreſs— t cl. iIctreſs of his tate! He was the 
only perſon of the family who did not rejoice at her 


martyrdom. Perpetua, chouzh inwardly torn with | 


filial affection, could offer him no other comfort than 
to defire him to acquieice in the divine diſpoſal. 

The next day they were all brought into the 
court, and examined in the preſence of vaſt 
crowds. There the unhappy old gentleman ap- 
peared with his little grandſon, and taking Per- 
petua aſide, conjured her to have {ome pity on 
her child. The procurator, Hilarian, joined in 
the ſuit, but in vain. The old man then at— 
tempted to draw his daughter from the ſcaffold. 
Hilarian ordered him to be beaten; and a blow, 
which he received with a ſtaff, was felt by Perpetua 
very ſeverely. 

Hilarian condemned them to be expoſe] to the 


wild beaſts. They then returned cheerfully to 
their priton. Perpetua ſent the deacon, Pompo- 


nius, to demand her child of her fa: her, which he 
retuſed to return. The health of the child, we 
are 


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348 HISTORY OF THE CHURCH cn. v. 
are told, ſuffered not; nor did Perpetua feel any 


bodily inconvenience. 


Secondulus died in priſon. Felicitas was eight 
months gone with child; and ſeeing the day of the 
public ſhews to be near, ſhe was much affticted, 
teft her execution ſhould take place before her 
dehvery. Her companions joined in prayer for 
her three days before the ſpectacles; and ſhe was, 
with great difficulty, delivered of a child. One 
of the door-keepers, who, perhaps, expected to 
have found in her a ſtoical inſenſibility, and heard 
her cries, ſaid, Do you complain of HIS? what 
will you do when you are expoled to the beafts?” 
Felicitas anſwered, with a ſagacity truly Chriſtian, 
« It is I that ſuffer now, but then there will be 
another with me, that will fuffer for me, becauſe 
I ſhall ſuffer for his ſake.” Her new-born daugh- 
ter was delivered to a Chriſtian woman, who nurſed 


it as her own. 


The tribune appears to have credited a report, 
that the priſoners would free themſelves by magical 
practices; and, in conſequence, to have treated 
them roughly. Why don't you,” ſays Perpetua, 


give us lome relief? Will it not be for your honour 


that we fhould appear well fed at the ſpectacles?“ 
This addreſs of hers had the defired effect: It pro- 
cured a very agreeable alteration in their treatment. 
On the day before the ſhews they were ſupplied with 
their laſt meal; and the martyrs did their utmoſt 
to convert it into an * ayarzy: they ate in public: 
their brethren and others were allowed to vifit 
them; and the keeper of the priſon himſelf, by 


this time, was converted to the faith: they talked. 


to the people, and warned them to flee from the 
wrath to come: they pointed out to them their own 
happy lot, and ſmiled at the curiofity of thoſe 
who 

* Alove-feaſt, 


CENT. 111. UNDER SEVERUS, &c. 349 


who ran to fee them. © Obſerve well our faces,” 
cries Satur, with much animation, that ye may 
know them at the day of judgment.” 

The Spirit of God was much with them on the 
day of trial: joy, rather than fear was painted on 
their looks. Perpetua, cheriſhed by Jetus Chriſt, 
went on with a compoſed countenance and an eafi 


pace, holding down her eyes, leſt the ſpectators 


might draw wrong concluſions from their vivacity. 
Some 1dolatrous garments were offered them b 
the Pagans: We ſacrifice our lives,“ ſaid they, 


* to avoid every thing of this kind.“ The tri- 


bune deſiſted from his demand. | 

| Perpetua ſang, as already victorious : and Re- 
vocatus, en and Satur, endeavoured to 
affect the people with the fear of the wrath to 
come. Being come into Hilarian's preſence, 
Tbou judgeſt us,” ſaid they, © and God (hall 
judge thee.” The mob was enraged, and inſiſted 
on their being ſcourged before they were expoſed 
to the bealts. It was done, and the martyrs 


rejoĩced in being conformed to their Saviour's 


{uſſerings. 


Perpetua and Felicitas were ſtripped, and put into 
the nets, and expoſed to a wild cow. The ſpectators 
were ſhocked at the fight: for the one was an accom- 
pliſhed beauty, and the other had been newly deht- 
vered of a child. The aſſiſting executioger drew 
them back and covered them with looſe garments. 
Perpetua was firſt attacked; and falling backwards 
ſne put herſelf into a reclining poſture; and ſeeing 


her habit torn by her fide, ſhe retired to cover 
herſelf : ſhe then gathered up her hair, that ſhe 


might ſeem lets diſordered: ſhe raiſed herſelt up, 
and ſeeing Felicitas brutied, the gave her her hand 
and lifred her up: then they went toward the 
gate, where Perpetua was received by a catechumen 


called 


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350 HISTORY OF THE CHURCH CHAP. v. 


called Ruſticus, who attended her. I wonder,” 
faid ſhe, ** when they will expoſe us to the cow ;” 

— She had been, it ſeems, inſenſible of what had 
paſſed, nor could believe it till ſhe ſaw on her 
body and clothes the marks of her ſufferings. 


She cauſed her brother to be called, and addreſſing 


herſelf to him and Ruſticus, ſhe ſaid, Continue 
firm in the faith; love one another; and be nei- 
ther frightened nor offended at our ſufferings.“ 

The people inſiſted on having the martyrs 
brought into the midſt of the amphitheatre, that 
they might have the pleaſure of ſeeing them die: 
ſome of them roſe up and went forward of. their 
own accord, after having given one another the 
kits of charity: others received the laſt blow with- 
out ſpeaking or ſtirring. Perpetua fell into the 
hands. of an unſkilful gladiator, who pierced her 
between the ribs fo as to give her much. unne- 
ceflary pain. She cried out; and then ſhe herſelf 
guided his trembling hand to her throat :—and thus 
with the reſt ſhe ſlept in Jeſus. 

Auguſtine, in kis expoſition of the 6 
pſalm, takes notice of the victorious ſtrength of 
divine love prevailing over all natural affections, 
and produces this fame Perpetua as an example“ .— 
„We know and read thus in the ſufferings of the 
bleſſed Perpetua. He mentions the ſame ſtory 
allo in three other places in his treatiſe of the 
ſoul t. But it is evident that he doubts whether 
Perpetua herſelf wrote what is afcribed to her. It 


fo, WE may well doubt; and more than doubt the 


truth of the viſions with which this excellent 
narrative has been intermixed; and with which 
J have not thought it worth while to trouble the 


reader. Yet the general hiſtory has every mark 


of 
Tom. v. iii. +L.1.C, to. L. 3. C. 9. L 4. 18. Tom. 7. 


CENT. 111. UNDER SEVERUS, &c. 351 


of authenticity. — Avguſtine himſelf publiſhed 
three ſermons on the anniverſary of the martyrs. 
It is much to be regretted that the fineſt monu- 
ments of eccleſiaſtical antiquity have been thus 
tarniſhed by mixtures of fraud or ſuperſtition.— 
The authority of Auguſtine has enabled me to 
diſtinguiſh with ſome degree of precifion the truth 
from the falſhood. My buſinels does not call me 
to recite the frauds ; and it will be needleſs to add 
further remarks: the pious reader fees, with plea- 
ſure, that God was yet preſent with his people.—In- 
deed the power of God appeared evidently diſ- 
played during the courſe of this dreadful perſecu- 
tion, by the ſudden and amazing converſions of 
ſeveral perſons who voluntarily ſuffered death for 
that doctrine which they before deteſted. Of this 
we have the very reſpectable teſtimony of Origen, 
who, whatever other defects he be juſtly charged 


with, 15 certainly allowed to be of unqueſtionable 
veracity *. 


Severus would naturally extend this perſecution 


to Gaul, the ſcene of his former cruelties. In 
fact, it was now that Irenæus ſuffered: and many 


more ſuffered with him; and Lyons was once more 


dyed with the blood of the martyrs of Jelus. 
Vivarius and Androlus, who had been ſent by 
Polycarp there to preach the Goſpel, were put to 
death. At Comana in Pamphilia Zoticus the 
biſhop, who had diſtinguiſhed himſelf by writing 
againſt the Montaniſts, obtained the crown of 
martyrdom. 

At this trying ſeaſon it was, that fonts Churches 
purchaſed their peace and quiet by paying money, 


not only to the magiſtrates, but alſo to the in- 


formers and ſoldiers who were appointed to fearch 
them out. The paſtors of the Churches approved 
of 


* Cortra Celfar, L. r. 


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352 HISTORY OF THE CHURCH CHAP, v. 


of this proceeding, becauſe it was only ſuffering 
the loſs of their goods, and preferring that to the 
endangering of their lives. However caſuiſts may 
decide this queſtion, it is eaſily conceivable that 
the practice might take place with many in real 
uprightneſs of heart. 

It is uſual with God to moderate the ſufferings 
of his people, and not to ſuffer them to be tried by 
perſecution at once very long and very violent.— 
In the year two hundred and eleven, after a reign 
of eighteen years, the tyrant Severus died: and 
the Church found repoſe and tranquillity under his 
ſon and ſucceſſor Caracalla, though a monſter of 
wickedneſs. 

Divine providence had loag before prepared for 
the Chriſtians this mitigation of trial, in the cir- 
cumſtances of Caracalla's education. He had 
known Proculus the Chriſtian, who had recovered 
the health of his father, and was maintained in his 
palace to his death: and he had himſelf been 
nurſed, when an infant, by a Chriſtian woman. 
Though this could not win his heart to Jeſus 
Chriſt, it gave him an early predilection in favour 
of Chriſtians, infomuch that obſerving, when he 
was ſeven years old, one of his play-fellows to be 
beaten becauſe he followed the Chriſtian religion “, 
he could not, for ſome time after, behold with 
patience either his own father or the father of the 
boy. Certainly few men have ever exceeded him 
in the ferocious vices; yet, during the fix years 
and two months which he reigned, the Chriſtians 
found in him friendſhip and protection. Indeed, 
for the ſpace of thirty and eight years,—from the 

death 


be followed 8 Caracalla: The Pagan author ſays © becauſe 
ed the La Religion ;“ but, moſt an he 


CENT. 111. UNDER SEVERUS, &c. 353 


death of Severus to the reign of Decius,—if we 
except the ſhort turbulent interval of Maximinus, 
the Church enjoyed a continued calm*.—About 
the year two hundred and ten Origen came to A- P. 
Rome, where Zephyrinus was biſhop, deſirous of 210. 
viſiting that antient Church, but ſoon returned to 
Alexandria, and to his office of catechizing. He 
entruſted to Heraclas, his affociate in that em- 
ployment, the inſtruction of the more ignorant, 
while he himſelf took care of thoſe who had 
made a greater proficiency. His active ſpirit in- 
duced him to ſtudy the Hebrew language; and 
the firſt fruit of his labour was the publication of 
the Hexapla. In this great work he gave the 
Hebrew text and the tranſlations of the Septua- 
gint, of Aquila, Symmachus, Theodotion,—and 
two others, which had long been obſolete, and 
whole authors were unknown. Of theſe interpre- 
ters Symmachus was an Ebionite ; that is, he held 
that Chriſt was but a mere man t; and he in- 
veighed againſt the genuine Goſpel of St. Mat- 
thew, for no other reaſon, that I can ſee, but on 
account of the clear teſtimony which the begin- 
ning of it affords againſt his hereſy.— Theſe works 
of Origen, in addition to his conſtant diligence, 
both in writing and in preaching, are monuments 
at leaſt of the moſt laudable induſtry. The evan- 
gelical reader would wiſh, no doubt, to ſee ſtronger 
ſigns of real Chriſtian proficiency in experimental 
and practical religion ;—but we muſt be con- 
tent with ſuch matter as eccleſiaſtical materials 
afford us. 
One Ambroſe, addicted to the Valentinian here- 
ſy, an extremely fanciful and romantic ſcheme, 
not worthy of the reader's attention, found him- 
ſelf confuted by Origen, and was brought over to 


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354 HISTORY OF THE CHURCH CHAP.Y. 


the Church. Many learned men alſo felt the 
force of his argumentations. Heretics and phi- 
loſophers attended his lectures; and be took, no 
doubt, a very excellent method to procure re- 
gard, to himſelf at leaſt;—he inſtructed them in 
profane and fecular learning. He confuted the 
opinions of the different ſects by oppoſing them to 
each other; and he expoſed the various fallacies 
with ſo much acuteneſs and ſagacity, that he ob- 
tained among the gentiles the reputation of a 

Great Philoſopher. He encouraged many difhine 
to ſtudy the liberal arts, affuring them, that they 
would, by that means, be much better furniſhed 


for the contemplation of the holy Scriptures : —He 
was entirely of opinion, that ſecular and philo- 


phical inſtitutes were very neceſſary and profitable 
to his own mind. Does it eſcape the reader, how 
much in the courſe of Chriſtian annals we are 


already departed, though by inſenſible degrees, 


from Chriſtian fimplicity? Here is a man looked 


up to with reverence, at leaſt by the eaſtern 
Church, as a great luminary ;—a man, who, in 


his younger days, was himfelf a ſcholar of the 


amphibious Ammonius; who mixed together 
Chriſtianity and 'pagan philoſophy ; and who, by 
reading his motley lectures, drew over, in form 
at leaſt, many of the heathen philoſophers to em- 
brace the religion of Feſus. Theſe mention him 


often in their books: ſome dedicate their works 


to him; and others reſpectfully deliver them to 


him as their maſter, All this Euſebius tells us 


with much apparent ſatisfaction. To him the 
Goſpel ſeems to have triumphed over gentiliſm by 
theſe means. There is no doubt, but, in a cer- 


rain ſenſe, Origen's ſucceſs was great; but I much 
fear that, in return, the pure Goſpel ſuffered 
greatly by an admixture of gentiliſm. What can 


this 


——— 


CENT. III. UNDER SEVERUS, &c. 353 


this extraordinary teacher and author mean by 


aſſerting the utility and even the * neceflity of phi- 
loſophy for himſelf as a Chriſtian? Are not the 
Scriptures ABLE TO MAKE A MAN WISE UNTO 
SALVATION THROUGH FAITH WHICH IS IN 
CnRIsT JESUS, THAT THE MAN OF GoD MAY 
BE PERFECT, THOROUGHLY FURNISHED TO 
EVERY GOOD WORK ? Suppole a man of common 
tenſe, perfectly unacquainted with all the learned 


lore oft Ammonius, to ſtudy oxLY the facred 


books, with prayer, dependence on divine guid- 
ance and illumination, and with ſelf- examination? 
Is it not conceivable that he may acquire a com- 
petent,—nay, even an eminent knowledge of the 
Scriptures? Certainly an acquaintance with claſ- 
ſical and philoſophical learning may furniſh him 
with ſtrong arguments to prove the neceſſity and the 
excellency of divine revelation; and therefore they 
deſerve ſeriouſly to be encouraged in the minds of 
all who are to inſtruct others, for their improve- 
ment in taſte, language, eloquence, and hiſtory; but 
if they are to DICTATE in religion, —or are thought 
capable even of ADDING to the ſtock of theological 
knowledge, - the Scriptures, - with reverence be it 
ſpoken, may ſeem to have been defectively writ- 
ten. In truth, we hear, among theſe learned con- 
verts of Origen, nothing of conviction of fin, —of 


converſion, —of the influence of the Holy Spirit, — 


of the love of Chriſt. They are pleaſed with 
their maſter :—Superior parts and learning always 
command the eſteem of mankind :—but, what are 
all his labours which we have now before us, but 
vain attempts to mix things which the Holy 
Ghoſt has declared will not incorporate? The 
miſchief, which actually followed was to be ex- 
pected : Characters were confounded : and hence- 


forward, 
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356 HISTORY OF THE CHURCH chf. v. 


forward, among the learned, the diſtinction be- 
tween Chriſtian godlineſs and human philoſophy 
is but faintly marked. —If Origen had fimply and 
plainly expounded to his learned auditors the 
peculiar and vital truths of the Goſpel, I cannot 
but ſuſpect that many of them would have cealed 
to attend his inſtructions. 

The famous Porphyry,—than whom Chriſtia- 
nity had never a more acrimonious enemy,—takes 
notice of Origen's allegorical mode of interpreting 
Scripture, obſerves that he was acquainted with 
him when, young, and bears teſtimony to his rapid 
improvements under Ammonius. He afferts,— 
what indeed Euſebius, who muſt have known, 


contradicts,. - that Ammonius, though brought up 


a Chriſtian, turned afterwards a gentile. He ac- 
knowledges that Origen continually peruſed 
Plato, Numenius, and the reſt of the Pythago- 
reans ; that he was well verſed in Chæremon the 
Stoic and in Cornutus; and, that from all theſe 
maſters, he borrowed the Grecian manner of alle- 
gorical interpretation, and applicd it to the Jewilh 
Scriptures.“ 

We have ſeen, before, the wanton ſpirit of alle. 
gory introduced by Ammonius: and it is very 
probable that Origen then firſt learnt to treat the 
Scriptures in the fame manner. He had the can- 
dour to confeſs that he had been miſtaken in his 
literal interpretation of our Saviour's words con- 
cerning eunuchs. He, afterwards, fell into the 
contrary extreme, and allegorized all the three 
clauſes in the Golpel of St. Matthew“ ;—and in- 
troduced ſuch a complicated ſcheme of fanciful 
interpretation, as for many ages after, through 
the exceſſive reſpect paid to tlus man, - much ob- 
ſcured the light of Scripture. 

There 
® Chap. x1x, 12, 


CENT. 111. UNDER SEVERUS, &c. 357 


There wanted not, however, ſome perſons who 
found fault with Origen for all this attachment to 
pagan philoſophy. Probably, ſimple, docile, inge- 
nuous minds, which defired to be fed with the 
c SINCERE MILK OF THE WORD, THAT THEY 
MIGHT GROW THEREBY,” found themſelves ſtarved 
amidſt all this heterogeneous, inconſiſtent doctrine. 
He felt himſelf called upon to vindicate his prac- 
tice;—which he does, only by obſerving the uſe of 


philoſophy i in confuting heretics ; and by the ex- 


ample of Pantznus and of Heraclas, an Alexan- 
drian paſtor,—his coadjutor, who formerly had 
worn the common dreſs, and afterwards took u 
the philoſopher's garb, and ſtill ſtudied earneſtly 
the writings of the heathen philoſophers, What 
does all this prove but the deſtructive progreſs of 
this epidemical diſeaſe? 

The governor of Arabia ſent to Demetrius, de- 
firing the inſtruction of Origen; who did not heſi- 
tate to undertake the neceſſary journey for that pur- 
poſe; and he then returned back to Alexandria. 

The elegant publication of Minucius Felix, —a 
work deſerving even to be ranked among the Latin 
claſſics for neatneſs and purity of ſtyle, was an orna- 
ment to the Latin Church, The arguments con- 
tained in ĩt againſt Paganiſm are well pointed and 
well adapted to the ſtate of the world at that time: 
It is only to be regretted that we ſee not more of 
the real nature of Chriſtianity in that celebrated 
performance. 

In the year two hundred and ſeventeen Macrinus 


ſucceeded Caracalla, who had reigned a little more ** 1+ 


than fix years, 


4 


— + -. $7 
WET 3 =” 
£2 SELL 


358 HISTORY, OF THE CHURCH. CHAP. vi. 


CHAP WI 


STATE- OF CURISTIANITY DURING THE 
REIGNS OF MACRINUS, HELIOGABALUS, 
ALEXANDER, MAXIMINUS, PUPIENUS, 


GORDIAN, AND PHILIP. 

M RIN Us reigned one year and two 
months; and was ſucceeded by Helioga- 
balus; whoſe follies and vices are infamous; but 
it does not appear that the Church of God fuf- 
fered on that account. He ſeems not to have 
conceived any particular prejudices againſt Chriſ- 
tians; on the contrary, he expreſſed a deſire of 
removing their rites of worſhip to Rome. lt is not 
worth while to attempt an explanation of the views 
of ſo ſenſeleſs a prince.— He was ſlain at the age 
A. P. of eighteen, in the year two hundred and twenty- 
222. two, after he had ſwayed the ſceptre three years and 
nine months. His couſin Alexander ſucceeded 
him; who was then only in the fixteenth year of 
his age, but was eſteemed one of the beſt moral 
characters in profane hiſtory.— His mother Mam- 
mza, is called by Euſebius “, a molt godly and re- 
ligious woman.— I am at a loſs to vindicate the 
expreſſion.—Tt does not appear that the received 
the faith of Chriſt : = however, —neither ſhe nor 
her ſon perſecuted, they rather approved and coun- 
tenanced, the Chriſtians. They were perſons of 
candour and probity themſelves; and they ſaw 

| thar, 


* Euſeb, L. 6. Pleury, B. v. IV. 


CENT: uf. srATE OF enRISTTANIrTr. 339 
that, in ethics at leaſt, the people of God con- 
curred with their own views. Their conduct was 
laudable; but— Mak x the miſchief of uniting 
Chriſtianity with philoſophy! How cheap is the 
term 60DLY grown in the eyes of Eufebius ! 

The providence of God not only ſecured his 
Church from ſuffering, but procured it a favour- 
able patron in this princeſs and her fon. The 
emperor had a domeftic chapel, where, every 
morning, he worſhipped thoſe deceaſed princes, 
whoſe characters were moſt eſteemed : their ſtatues 
were placed among thoſe of the gods; and into 
this company he introduced Apollonius of Tyana, 
Jeſus Chriſt, Abraham, and Orpheus . He had 
a deſire to erect even a temple to Chriſt and to re- 
ceive him regularly into the number of the gods. 

There are, on record, other inſtances of his can- 
dor towards the Chriſtians.—The right of poſ- 
ſefling a certain piece of ground was claimed by a 
tavern-keeper : It had been t common for a long 
time, and the Chriftians had occupied it for a 
place of worſhip.—** It is futer,“ ſaid Alexander, 
that God ſhould be ſerved there, in any manner 
whatever, rather than that it ſhould be uſed for a 
tavern.” He frequently uſed this Chriſtian ſentence, 
© Do as YOU WOULD BE DONE BY.” He 
obliged a crier to repeat it when he puniſhed any 
perſon; and was fo fond of it, that he cauſed it to 
be written in his palace and in the public build - 
ings. When he was going to 
of provinces or other offices, he p their 
names in public, giving the people notice, that if 
they had any crime to accuſe them of, they ſhould 
come forward and make it known. It would be 
a ſhame,” ſays he, not to do that with reſpect 
to governors who are entruſted with men's pr 


Oper- 


ties 


© Lamprid. f That is, without owner or poſſeſibr. 
1 


360 HISTORY OF THE CHURCH. Af. VL. 


ties and lives, which is done by Jews and Chriſ- 
tians when they publiſh the names of thoſe whom 
they mean to ordain Prieſts.” And, indeed, by 
Origen's account “, the Chniſtians were ſo very 
careful in the choice of their paſtors, that the 
civil magiſtrates were by no means to be compared 
with them in probity and ſound morality. This 
prince had, it ſeems, too much gravity and virtue 
for the times in which he lived :—for ſome per- 
{ons, in derifion, called him Archyſynagogus f. 

It ſeems to have been his plan to encourage 

every thing that carried the appearance of reli- 
gion and virtue; and to diſcountenance whatever 
was openly immoral and profane. — His hiſtorian * 
tells us © that he favoured aſtrologers, and per- 
mitted them to teach publicly: that he himſelf 
was well ſkilled in the vain ſcience of the Aru- 
ſpices, and was maſter of that of the Augurs in a 
high degree.” 
A.D. In the year two hundred and twenty-nine Alex- 
229. ander was obliged to go to the Eaſt, and to reſide at 
Antioch. His mother Mammæa went with him, 
and having heard of the fame of Origen, and be- 
ing very curious to hear new things; ſhe ſent him 
a guard, and cauſed him to come to her. All the 
account we have of this interview is, that he con- 
tinued there a while, and publiſhed many things 
to the glory of God, and concerning the power of 
the heavenly doctrine ; ; and, that he then returned 
to his ſchool at Alexandria. | 

What Origen taught this princeſs we are not 
told : What he oughtto have taught her, the Acts 
of the Apoſtles would have amply informed him. 
— A plain and artleſs declaration of the vanity and 
wickedneſs of all the reigning idolatries and philo- 
ſophical ſects ;—and what is ſtill more—of the 

COr- 


* Ap, Celſus, B. III. and VIII. 
+ The chief ruler of the ſynagogue. t Lampridius. 


CENT. 111. STATE OF CHRISTIANITY. 36r 


corruption, helpleſſneſs, and miſery of man, and a 
faithful information concerning the only way of 
| falvation by Jeſus Chriſt, the great duty of believ- 
ing on him, of confeſling him, and of admitting 
the ſanctifying operations of his Spirit, — theſe 
things a perfectly ſound preacher would have ſhewn 
to her; and his exhortations would have been 
entirely founded on theſe doctrines ; nor would he 
have felt the neceſſity of aiding his meſſage by the 
authority of Plato or of any other philolopher.— 
Hiſtory informs us of no remarkable effect which 
attended the miniſtry of Origen on this occaſion. 
That he ſpake what he believed and what he 
thought moſt wiſe and expedient, is not to be 
doubted; but we may be allowed to lament, that 
his own ftate and views were too fimilar to thoſe of 
Mammza and of her ſon to have permitted him to 
_ repreſent Chriſtianity ro them in the cleareſt and 
the molt ſtriking manner. In truth, it is to be 
feared that a number of Chriſtians ſo called, at 
this time, were much of the fame religion with 
Alexander himſelf. — He ſeems to have learnt, in 
tome meaſure, the doctrine of the unity of the 
Godhead ; and by the help of the eclectic philo- 
lophy to have conſolidated all religions into one 
maſs.— But the Scriptural method of teaching 
things that accompany falvation will not 1nco: po- 

rate with this ſyſtem of doctrines. 

The Ren of his friend Ambroſe enabled 
Origen to prolecute his Scriptural ſtudies with vaſt 
rapidity. Ambroſe himſelf was a deacon of the 
Church; and, by his faithfulneſs under perſecution, | 
he obtained the name of Confeflor. 

At this time Noetus of Smyrna propagated the 
ſame hereſy in the Eaſt, which Praxeas had done 
in the Welt, —namely, that there was no diftinc- 
tion among the divine perſons. The paſtors ud 

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3&2 HISTORY OP THE CHURCH. CHAP. vi. 


the Church of Epheſus, ſummoned him before 
them; and demanded whether he really main- 
tained this opinion. At firſt he denied it; but 
afterwards, having formed a party, he derne 
more bold, and publicly taught his hereſy. Being 


again interrogated by the paſtors, he ſaid, What 


harm have I done? I glorify none but one God; 1 
know none beſides him who hath been begotten, 
who ſuffered and died.” He evidently, in this 
way, confounded the perſons of the Father and 
the Son together; and being obſtinate in his views, 
he was ejected out of the Church with all his 
diſciples.—We have here an additional proof of 
the jealouſy of the primitive Chains i in ſupport 
of the fundamental articles of Chriftianity : The 
connexion alſo indiſſolubly preſerved between here. 
tical pravity and pride of — appeared in this 
teacher. He called himſelf Moſes, and his bro- 
ther Aaron“. 

Origen was now ſent for to Athens to aſſiſt the 
Churches, which were there difturbed with ſeveral 
hereſies. Thence he went to Paleſtine. At Cæſa- 
rea Theoctiſtus the biſhop, and Alexander biſhop 


a. p. Of Jeruſalem ordained him a prieſt at the age of 


forty-five, about the year two hundred and thirty. 
Demetrius, his own biſhop, was offended ; and, at 
length, divulged what had hitherto been kept very 
ſecret, the indiſcreet felf-mutilation before - men- 
tioned, which took place in the youth of Origen. 
Alexander defended himſelf in what he had done 
by the encomium which Demetrius had given of 
Origen in his letter. The latter, on his return to 
Alexandria, found his biſhop quite incenſed againſt 
him: for, he procured even his ejection from the 
Church by a council of paſtors on account of 
ſome errors that appeared in his works. What 


judgment 
© Fleury, B. 5. Epiphanius and Theodoret. 


CENT. 111. STATE OF CHRISTIANITY, 363 


judgment is to be formed of theſe errors I ſhall 
have a future occaſion to conſider. Baniſhed from 
Egypt, this great man lived now in Paleſtine with 
his friends Theoctiſtus and Alexander, ſtill fol- 
lowed by many diſciples, and particularly reſpected 
by Firmilian of Cappadocia, who looked upon it 
as a happineſs to enjoy his inſtructions. Here 
alſo the famous Gregory Thaumaturgus attended 
his theological lectures, which, even in his exile, 
were delivered in Origen's utual manner. So 
Demetrius, biſhop of Alexandria, died, after 
having held that office forty-three years. A long 
100 but, our information is too indiſtinct and 
ſcanty to enable us to pronounce his real charac- 
ter. If we were ſure that he preſerved a very upright 
conſcience toward God in things of eſſential 
moment, ſomething might be advanced to juſtify 
his ſevere treatment of Origen : but, as we are left 
on that head to conjectures, it is, perhaps, better 
to be ſilent.— Origen's aſſiſtant Heraclas ſucceeded 
him. 5 | 
In the year two hundred and thirty-five Alex- A. P- 
ander was murdered together with his mother; 235 
and Maximin the murderer obtained the empire. 
His malice againſt the houſe of Alexander diſpoſed 
him to perſecute the Chriſtians ; and he gave orders 
to put to death the paſtors of the Churches. The 
perſecution was not confined to them: Others 
ſuffered at the ſame time; and, it ſeems by Fir- 
milian's letter ro Cyprian of Carthage, that the 
flame extended to Cappadocia, Ambrole, the 
friend of Origen, and Protoctetus, miniſter of 
Cæſarea, ſuffered much in the courſe of it; and 
to them Origen dedicated his book of martyrs. 
He himſelf was obliged to retire. But the tyrant's 
reign laſted only three years, in which time it muſt 
be confeſſed that the reſt of the world had _—_ 
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364 HISTORY OF THE CHURCH. CHAP. VI. 


his ferocity as much as the Chriftians had.—. 
His perſecution . of THEM was local; but his 
cruelty to mankind in general ſeemed inſatiable. 
Pupienus and Balbinus, the ſucceſſors of Maxi- 
A. D.min, were flain in the year two hundred and 
238. thirty-eight : Gordian reigned for fix years, and 
was then ſupplanted by the uſual military turbu- 
lence, which made way for his murderer, Philip the 
Arabian. | | 
Origen, in a letter to his ſcholar Gregory Thau- 
maturgus, exhorts him to apply himſelf chiefly to 
the holy Scripture; to read it very attentively ; not 
to fpeak or judge of it lightly, but with unſhaken 
faith and prayer, which, ſays he, is abſolutely neceſ- 
fary for the underſtanding of it.— This exhortation 
will be noticed by the pious reader, doubtleſs, with 
much ſatisfaction. It proves that his philoſophy 
had not obliterated his Chriſtianity. 
A freſh attempt was now made to pervert the doc- 
trine of the perſon of Chriſt. —Beryllus, biſhop of 
Boftra in Arabia, affirmed that our Saviour, before 
his incarnat ion, had no proper divinity, but only his 
Father's divinity dwelling in himſelf. Thus Euſe- 
bius ftates the matter. It is not eaſy to form 
clear ideas of theſe ſentiments : they ſeem, however, 
to annihilate the divine perſonality of the eternal 
Word. The man, it ſeems, was not obſtinate : 
he liſtened to tound Scriptural argument, and 
was therefore reclaimed by means of Origen. 
He even loved his inſtructor ever after, and was 
fincerely thankful to him ;—a circumſtance, which 
reflects an amiable light on the character of 
A. D. Beryllus “. 1 Ob 
244. Philip began to reign in the year two man ” 


» Hieronym. Eccle. Scrip. L. xx.—See Dr, Waterland on 
the Importance of the Trinity. 


CENT. 111. STATE OF CHRISTIANITY. 365 


and forty- four. Euſebius tells us that he was a 
Chriſtian; and indeed that he was fo, by yro- 
FESSLON, ſeems well atteſted by the concurrent 
voice of antiquity. He is ſaid to have ſubmitted 
to certain eccletiaſtical cenfures from a biſhop ; 
but the report is void of proper authenticity ;— 
and moſt probably, he ranked at his death only 
as a Catechumen.—There is, however, no doubt, 
but in the fourth year of his reign and in the year 
of Chriſt two hundred and forty-ſeven he allowed *: P · 
and conducted the ſecular games, which were full 247 
of idolatry: and this is a fact, which clearly proves 
that he was not diſpoſed to give up any thing 
for the fake of Chriſt: And, in general, there is 
not the leaſt ground to conclude from hiſtory 
that he was a cordial friend to the Goſpel. — Never- 
theleſs the progreſs of Chriſtianity in the world at 
this time muſt have been very great, which could 
induce fo worldly-minded a perſon as Philip to 
countenance it without reſerve or ambiguity.—To 
this emperor and to his wife Severa, Origen wrote 
an epiſtle, which was extant in Euſebius' time. 
It appears from one of the homilies of Origen 
that the long peace which the Church, —with only 
the ſhort interruption of Maximin's perſecution, 
— had enjoyed, had brought on a great degree of 
lukewarmnefs and even of much religious inde- 
corum. Let the reader only notice the difference 
between the ſcenes which he here deſcribes and the 
conduct of the Chriſtians both in the firſt and 
tecond century, and he will be affected with the 
greatneſs of the declenfion. 
_ « Several*,” ſays he, come to Church only 
on ſolemn feſtivals; and then, not ſo much for 
inſtruction as diverſion : Some go out again as 
ſoon as they have heard the lecture, without con- 
1 ferring 


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366 HISTORY OF THE CHURCH. CHAP. yt, 


ferring or aſking the paſtors any queſtions : Others 
ſtay not till the lecture is ended; and others hear 
not ſo much as a fingle word; but entertain them- 
ſelves in a corner of the Church.“ 
By the bleſſing of Almighty God, nothing was ſo 
likely to conquer this careleſs ſpirit, as the faithful 
diſpenſation of the peculiar truths of the Goſpel 
in a practical manner, ſo as to ſearch the heart. 
hut the ability as well as the taſte for doing 
this had much declined, in the eaſtern part of 
the Church eſpecially.—Origen complains elſe- 
where of the ambitious and haughty manners of 
paſtors, and of the wrong ſteps which ſome took 
to obtain PREFERMENTS, 

This great man was now once more employed 
in Arabia in confuting another error, namely,— 
of thoſe who denied the intermediate ſtate of 
fouls; and this he managed with his uſual good 
ſucceſs *. : 

Philip enjoyed the fruits of his crimes five 

a. D. Years, and was then flain and ſucceeded by De- 
248. cius.— A little before his death, in the year two 
hundred and forty eight, CyRIAN was choſen 
biſhop of Carthage.—A ftar of the firſt magni- 
tude,—when we confider the times in which he 
hved.— Let us recreate ourſelves with the con- 
templation of it: We are fatigued with hunting 
for Chriſtian goodneſs ; and we have diſcovered 
but little: and that with much difficulty.—We 
ſhall find Cyprian to be a character, who partook 
indeed of the declenfions which we have noticed 
and lamented; but who was ſtill far ſuperior, I ap- 
prehend, in real ſimplicity and piety to the Chril- 
tians of the Eaſt. „ 


® Euſeb. B. 6. 36. 


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CHAP. 


CENT. ITT. CONVERSION OF CYPRIAN. 367 


CHAP. VIL 
THE CONVERSION OF CYPRIAN. 


HE life of this prelate was written by Pontius 
his deacon. It 1s to be regretted, that one 
who muſt have known him ſo weil, ſhould have 
written in ſo incompetent a manner. Very little 
diſtinct information is to be gathered from him; 
but Cypnan's own letters are extant, and from 
them I ſhall endeavour to exhibit whatever 1s of 
the greateſt moment. They are, in truth, a valu- 
able treaſure of eccleſiaſtical hiſtory : The ſpirit, 
talte, diſcipline, and habits of the times, among 
Chriſtians, are ſtrongly delineated ; nor have we 
1n all the third century any account to be com- 
red with them. He was a profeſſor of oratory 
in the city of Carthage, and a man of wealth, 
quality, and dignity. Cæcilius, a Carthaginian 
yter, had the felicity, under God, to con- 
duct him to the knowledge of Chriſt; and, in 
| his gratitude, Cyprian afterwards aſſumed the præ- 
nomen of Czcihus. His - converſion was about 
the year two hundred and forty-fix ; and two *: P. 
years before his elevation to the See of Carthage. 246. 
About thirteen years comprehends the whole fcene 
of his Chriſtian life. But God can.do great things 
in a little time; or to ſpeak more nervouſly with 
the ſacred writer, oNE DAY 15 WITH THE LokD 
AS A THOUSAND YEARS.” He did not proceed by 
flow painful ſteps of argumentation, but ſeems to 
dave been led on with yaſt rapidity by the effectual 
| operation 


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368 HISTORY OF THE CHURCH, CHAP. vii. 


operation of the Divine Spirit and he happily 
eſcaped, in a great meaſure at leaſt, the ſhoals 
and quickſands of falſe learning and ſelf-conceit, 
which ſo much tarniſhed the character of his 
eaſtern brethren. Faith and Iove 1n native fim- 
plicity appear to have been poſſeſſed by him when 
an early convert. He ſaw with pity the poor of 
the flock; and he knew no method fo proper of 
employing * the unrighteous mammon as in re- 
eving their diftreſs*.” He fold whole eſtates 
for their benefit. 

It was an excellent rule of the Apoſtle con- 
cerning ordination, Not a novice, leſt, being 
lifted up with pride, he fall into the condemna- 


tion of the devil.” There appeared, however, in 


Cyprian a ſpirit at once fo ſimple, fo zealous, and 
ſo intelligent, that in about two years after his 
converſion he was cholen preſbyter, and then 
biſhop of Carthage. 

It was no feigned virtue that thus advanced 
him in the eyes of the people. With Cyprian 
the love of Chriſt evidently preponderated ahove all 
ſecular conſiderations. In vain his wife oppoſed 
his Chriſtian ſpirit of liberality. The widow, 
the orphan, and the poor, found m him a ſym- 
pathizing benefactor continually. The preſbyter 
Czcihus muſt have beheld with much delight the 
growing virtues of his pupil :—When dying, he 


recommended to his care his own wife and chil- 


dren, It was with no ſatisfaction that Cyprian 
obſerved the deſigns of the people to choole him 
for their biſhop. He retired to avoid ſolicitation : 
His houſe was beſieged : His retreat was rendered 
impoſſible. He yielded at length, and with much 
reluctance accepted the PAINFUL PRE-EMI- 
NENCE. For ſo he ſoon found it,—Five preſ- 


ters, 
* Pontius Vit. Cyp. ns 


CENT. 111. CONVERSION OF CYPRIAN, 369 


byters, however, were enemies to his exaltation. 
His lenity, patience, and benevolence towards them 
were remarked by every one. 

The active ſpirit of Cyprian was, no doubt, 
much employed before he was made a biſhop: 
Indeed Pontius tells us, that this was actually the 
caſe; but he communicates no particulars. St. 
Auſtin ſays, that his letter to | eas was his 
firſt work; and, therefore, the time of writing it 
may ſafely be placed before his arrival at epiſcopal 
dignity. Part of this letter, as it will illuſtrate 
his converſion, and ſhew the ſpirit of a man pene- 
trated with divine love, and lately recovered from 
the idolatry of the world, well deferves to be 
tranſlated. —*< I find your whole care and concern 
at preſent is for converſion : you look at ine ; and, 
in your affection, expect much from me:— fear, 
I cannot anſwer your expectations.—Small fruits 
muſt be looked for from my unworthineſs; — Vet, 
I will make the attempt; for the sUBJEcT MAT- 
TER is all on my fide.—Let plauſible arts of am- 
bition be uſed in courts; but when we ſpeak of 
the Lord God, plainneſs and fincerity, not the 
powers of eloquence, ſhould be uſed. Hear, then, 
things not eloquent, but important; not courtly, 
but rude and ſimple; — ſo, ſhould the divine good- 
neſs be celebrated always with artleſs truth. Hear 
then an account of ſomething which is felt before 
it is learnt; and is not collected by a long courſe of 
| ſpeculation, but is imbibed by the foul, through 
the compendium of grace ripening her, as it were 
all at once. | 

While I lay in darkneſs and the night of pagan- 
fm, and when I fluctuated uncertain and dubi- 
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light and truth, it appeared to me a harſh and difh- 
cult thing, as my manners then were, to obtain 

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370 HISTORY OF THE CHURCH. CHAP, VII, 


what divine grace had promiſed, — namely, that 
2 man ſhould be born again; and that, being 
animated to a new life by the ſalutary waſhing of 
regeneration®, he ſhould ſtrip himſelf of what he 
was before, and though the body remained the 
tame, he ſhould, in his mind, become altogether a 
new creature. How can ſo great a change be poſ- 


 fible, ſaid [,—that a man ſhould ſuddenly 4 at 


once put off what nature and habit have con- 
firmed in him. Theſe evils are deeply and cloſely 
fixed in us. How ſhall he learn parſimony who 
has been accuſtomed to expenſive and magnifi- 
cent feaſts? And how ſhall he who has been ac- 
cuſtomed to purple, gald, and coſtly attire, con- 
deſcend to the fimplicity of a plebeian habit ? 
Can he who was delighted with the honours of 
ambition live private and obfcure ? Further, the 
man has been accuſtomed to crowds of clients and 
will think folitude the moſt dreadful puniſhment. — 
He muſt ſtill, thought I, be infeſted by tenacious 
allurements : Drunkenneſs, pride, anger, rapacity, 
cruelty, ambition, and luſt, muſt ſtill domineer 
over him. 

Theſe reflections paſſed my . very often; 
for they were peculiarly applicable ro my own caſe. 
—I was myſelf entangled in many errors of my 
former life, from which I did not think it poſſible 
to be cleared : hence, I favoured 1 vices, and, 
through deſpair of what was better, I tuck cloſe 
to them as part of my very frame and conſtitution. 
But after the filth of my former fins was waſhed 
away in the laver of regeneration, and divine light, 
from above, had infuſed itſelf into my heart now 
purified and cleanſed ; after, through the effuſion 


of the my Spirit from heaven, the new birth had 


made 


* An inſtance we have here of the powerful effects of rege- 
neration 8 baptiſm in thoſe days. 


CENT. 111. CONVERSION OF CTPRIAN, 371 


made me a new creature indeed, — immediately, and 
in an amazing manner, dubious things began to be 
cleared up; things once ſhut were opened; dark 
things ſhone forth; and what before ſeemed difficult 
and even impoſſible, now appeared eaſy and practi- 
cable. I faw that, that which was born after the 
fleſh and had lived enſlaved by wickedneſs, was of 
the * earth earthy ;” but that the new life, now ani- 
mated by the Holy Ghoſt, began to be of God. 
You know and recollect as perfectly as I do my 
converſion from a deadly criminal ſtate to a ſtate 
of liyely virtue :—You know what theſe oppofite 
ſtates have done for me :—what they have taken 
away; and what they have conferred : and, there- 
fore, I need not proclaim it : To boaſt of one's 
own Praiſes is odious; though that cannot be 
called an expreſſion of boaſting, but of gratitude, 
which aſcribes nothing to the virtue of man, but 
profeſſes all to proceed from the gift of God: 
Thus deliverance from fin is the conſequence of 
ſound faith. The preceding ſinful ſtate was owing 
to human blindneſs. —- Of God it is, —of God, I 
ſay, even all that we can do :—thence we live ;— 
thence we have ftrength;—thence we conceive and 
aflume vigour ; even though, as yet, placed here 
below, we have ſome marked prefentiments of 
our future felicity. Only,—let fear be the guar- 
dian of innocence; that the Lord, who kindly 
ſhone into our minds with an effuſion of heavenly 
grace, may be detained as our gueſt by. the ſteady 
obedience of the ſoul which delights in him, —” 
leſt pardon received ſhould beget a careleſs pre- 
ſumption, and the old enemy break 1n atreſh. _ 
But if you keep the road of innocence and of 
righteouſneſs, if you walk with footſteps that do 
not flide,—if, depending upon God with all your 
beart and with all your might, you be only what 
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372 HISTORY OF THE CHURCH. CHAP. vit. 


you have begun to be, you will then find, that 
according to the proportion of faith, fo will your 
attainments and enjoyments be. For no bound or 
meaſure can be aſſigned in the reception of divine 
grace, as is the caſe of earthly benefits. The 
Holy Spirit is poured forth profulely ; is confined 
by no limits; is reſtrained by no barriers ; he 
flows perpetually; he beſtows in rich abundance: 
Let our heart only thirſt and be open to receive 
him: As much of capacious faith as we bring, ſo 
much abounding grace do we draw from him. 
Hence an ability i is given, with ſober chaſtity, up- 
rightneſs of mind, and purity of language, to 
heal the fick, to extinguiſh the force of poiſon, 
to cleanſe the filth of diſtempered minds, to ſpeak 
peace to the hoſtile; to giwe tranquillity to the 


violent, and gentleneſs to the fierce; to compel, 


menaces, unclean and wandering ſpirits to 


quit their hold of men; to ſcourge and controul 


the foe, and, by torments to bring him to confeſs 
what he 15.—Thus, in what we have already begun 
to be, the ſpint received enjoys its liberty: though, 

till we have changed our body and members, che 
proſpect, as yet carnal, 1s ob{cured by the cloud 


of the world. What a power, what an energy is 


this! that the foul ſhould not only be emanci- 
pated from ſlavery, and be made free and pure; 
but alſo ſtronger and more powerful, fo as to be- 
come victorious and triumphant over the Nen of 
the enemy!“ 

The teſtimony here given to the ejection of evil 
ſpirits, as a common thing among the Chriſtians, 


even in the third century, deſerves to be noticed, 


as a proof that miraculous influences had not 
ceaſed in the Church. Minutius Felix ſpeaks to 
the ſame purpoſe, and I think with more preci- 
hon. Heing adjured by the living God, they 

tremble 


CENT. III, CONVERSION OF CYPRIAN, 373 


tremble and remain wretched and reluctant in the 
bodies of men: they either leap out immediately, 
or vaniſh by degrees, as the faith of the patient or 
the grace of the perſon adminiſtering relief may 
be ſtrong or weak.” Indeed the teſtimony of the 
Fathers in theſe times is fo general and concur- 
rent, that the fact itſelf cannot be denied without 
univerſally impeaching their veracity. It is not my 
province to dwell on this point: The fanditying. 
graces of the Spirit call for my particular attention ; 
and theſe are deſcribed by Cyprian as by one who 
had feen and taſted them. No doubt, after his con- 
verſion, he experienced in himſelf vital, energetic 
and divine principles, far beyond the reach of or- 
dinary rational procefſes;—and he appeals to his 
friend Donatus if he had not alſo felt the fame, 
We may ſafely, therefore, infer that ſuch things 
were then not infrequent among Chriſtians, though, 
certainly, the EFFusIoNs of the Holy Ghoſt did not 
ſo much abound as in the two former centuries, — 
Indeed what but the power of God on the heart can 
account for a change ſo ſudden, fo rapid, and yet fo 
firm and ſolid, as that of Cyprian? What can be 
conceived more oppoſite than the laſt thirteen years 
of his life compared with the former part of t?— 
Will modern faſtidiouſneſs call all this Enthuſiaſm? 
In this narrative, the reader will notice, that 
the eſſential doctrines of juſtification and rege- 
neration by divine grace were not only be- 
lieved but experienced by this zealous African. 
— The difference between mere human and divine 
teaching is rendered ſtriking by ſuch cafes. With 
no great furniture of learning, it was His happineſs 


to know little, if any thing, of the then reigning 


philoſophy.—We fee a man of buſineſs and of the 
world rifing at once a Phoenix in the Church; 
and though no extraordinary Theologian in point 

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374 HISTORY OF THE CHURCH. HAP. vII. 


of accurate knowledge, yet an uſeful practical 
Divine, an accompliſhed Paſtor, flaming with the 
love of God and of fouls, and with unremitted 
activity ſpending and being ſpent for Chriſt Jeſus. 
— This 1s the Lord's doing; and it ſhould be re- 
marked as iS workx.—We ſhall ſee that Cyprian's 
own converſion prepared him for actual ſervice.— 
Argument and diſpute prevailed among Chriſtians 
in the Eaſt; —brotherly love in the Weſt. 

He ſeems to record a remarkable influence of 

vine Grace as having accompaned his baptiſm. 
It is reaſonable to ſuppoſe that this was commonly 


the caſe at that time: The inward and {piritual 


grace really attended the outward and viſible fign. 
And it is to be lamented, that the corruption and 
perverfion of atter-ages, availing itſelf of the ambi- 
2nous language of the fathers on this ſubject,— 
which, with them, was natural enough, ſuppoſed 


a NECESSARY Connexion to take place where there 


had been a frequent one. In Cyprian's time to 
call baptiſm itſelf the new birth was not very dan- 
z<rous: In our age it is poiſon itſelf; Men are 
apt to content themſelves with the outward and 
viſible ſign; and it has long been the taſhion to 
luppoſe al perſons, who have been baptiſed when 
they were infants, to be, of courſe, when they are 
grown up, in a ſtate of regeneration by the Holy 
Spirit: and thus men have learned to furniſh 


themſelves with a convenient evaſion of all that 1s 


written in Scripture concerning the godly motions 

of the third perſon of the facred Trinity. 
Cyprian goes on, —“ And that the marks of di- 
vine goodneſs may appear the more perſpicuouſly 
by a difcovery of the truth, I would lay open to 
your view the real ftate of the world; —I would 
remove the thick darkneſs which covers it, and 
detect the hidden mitchiefs and the evik which it 
contains. 


CENT. 111. CONVERSION OF CYPRIAN: 375 


contains. For a little time, fancy yourſelf with- 
drawn to the top of a high mountain ;—thence 
inſpect the appearance of things below you; look 
all around ;—preſerve yourſelf unfettered by world- 
ly connexions,—obſerve the fluctuating tempeſts of 
the world ;—you will then pity mankind; you 
will underſtand and be fenfible of your own happi- 
neſs ;—you will be more thankful to God; and, 
with more joy, vou will congratulate yourſelf on 
your eſcape.“ 

He then gives an affecting view of the immen- 
firy of evils which the ſtate of mankind at that 
time exhibited; and graphically delineates the miſe- 
ries of public and of private life; after which he re- 
turns to the deſcription of the bleſſings of true 
Chriſtianity. 

« The only placid and found tranquility, * ſays 
he, © the only ſolid, firm, and perpetual ſecurity 
is, to be delivered from the tempeſts of this reſt- 
leſs ſcene, to be ſtationed in the port of ſalvation; 
to lift up the eyes from earth to heaven, and to 
be admitted into the favour of the Lord: Such a 
man approaches, in his thoughts, near to his God; 
and juſtly glories, that whatever others deem ſu- 
blime and great in human affairs, —is abſolutely 
beneath his notice. He, who is greater than the 
world, can deſire nothing, can want nothing from 
vorld. What an unthaken protection; what 
truly divine ſhelter fraught with eternal good, it 
muſt be, to be loofed from the ſnares of an en- 
tangling world, to be purged from carthly diegs, 
and to be wafted into the light of immortal day | 
When we ive what the inſidious rage of a deſtruc- 
tive enemy was plotting againſt us;—certainly, we 
muſt be the more compelled to love what we ſhall 
be, becaule we have now learned both to know 
and to condemn what we were. Nor is there, for 

A A'4 this 


276 HISTORY OF THE CHURCH. CHAP. Vit. 
this end, any need of price, of canvaſſing, or of 
manual labour: This complete dignity or power 
of man 1s not to be acquired by elaborate efforts: 
The gift of God 1s gratuitous and eaſy. As the 
{un ſhines freely, as the fountain bubbles, as the 
rain bedews, fo the Celeſtial Spirit infuſes himſelt. 
The foul looks up to heaven and becomes conſci- 
ous of its Author: It then begins actually to be 
what it believes itſelf to be: It is higher than the 
firmament, and ſublimer than all earthly power. 
Only,—do you, whom the heavenly warfare hath 
marked for divine ſervice, preſerve untainted and 
ſober your Chriſtian courſe by the virtues of reli- 
gion. Let prayer or reading be your aſſiduous 
employment: Sometimes ſpeak with God: At 
other times hear him ſpeak to you: Let him in- 
ſtruct you by his precepts; let him regulate you: 
Whom he hath made rich, none ſhall make poor, 
There can be no penury with him whoſe heart has 
once been enriched with celeſtial bounty. Roots 
arched with gold, and houſes inlaid with marble, 
will be vile in your eyes, when you know that your 
own minds are rather to be cultivated and adorned : 
That this houſe is more valuable which the Lord 
has choſen to be his temple, in which the Holy 
Ghoſt has begun to dwell. Let us adorn this 
houſe with the paintings of innocence, let us illu- 
minate it with the light of righteouſneſs. This 
will never fall into ruin through the decays of age: 
Its ornaments ſhall never fade. Whatever 1s not 
genuine is precarious, and affords to the poſſeſſor 
no fure foundation. This remains in its culture 
perpetually vivid; in honour, and in ſplendor, ſpot- 
leſs and eternal: It can neither be aboliſhed nor 
extinguiſhed.— s it then capable of no alteration? 
—Yes,—lIt will receive a rich improvement at the 
reſurrect ion of the body. 

Let 


CENT, 111. CONVERSION or CYPRIAN, 377 


Let us be careful how we ſpend our time: let 
us rejoice; but let not an hour of entertainment 
de inconſiſtent or unconnected with divine grace. 
Let the ſober banquet reſound with ys AT Ms; and 
as your memory is good, and voice harmonious, 
perform this office, — as I believe you do.— It will be 
more than agreeable, —it will be delightful, — to 
your dear friends to hear of your Sad and reli- 
gious harmony.“ 

In all this the intelligent reader ſees the picture of 
an active Chriſtian, —poflefſed of ſome rich portion 
of that effuſion of the Holy Ghoſt which, from the 

Apoſtles? days, ſtill exhibited Chriſt Jeſus, —and 

fitted by experience to communicate to others the 

real Goſpel, and to be an happy inſtrument of 
guiding ſouls to that reſt which remains for the 
— of God. 


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S 2» * * 1 


378 HISTORY OF THE CHURCH CHAP. viII. 


CHAP. VL 


THE BEGINNINGS OF THE PERSECUTION Ot 
DECIUS,—THE GOVERNMENT OF C YPRIAN 
TILL HIS RETIREMENT, 


HY Cyprian conduſted himſelf in his bi- 
ſhopric, who 1s ſufficient to relate? ſays 
Pontius, in the fulneſs of his admiration. Some 
PARTICULAR account however might have been 
expected from one who had ſuch large opportunity 
of information. He does make ſome brief obſer- 
vations on his external appearance. His looks 
had the due mixture of gravity and cheerfulneſs 3 

{o that it was doubtful whether he was more wor- 
thy of love or of reverence. His dreſs alſo was 
correſpondent to his looks: He had renounced 
the ſecular pomp to which his rank in life entitled 
him ;—yet he avoided affected penury.” From a 
man of Cyprian's piety and good ſenſe united, 


4ach a conduct might be expected. 


While Cyprian was labouring to recover the 


| ſpirit of godlineſs among the Africans, which long 


peace had corrupted, Philip was flain and ſuc- 
cceded by Decius. His enmity to the former 
emperor conſpired with his pagan prejudices to 
bring on the molt dreadful perſecution which the 
Church had yet experienced. It was evident that 
nothing leſs than the deſtruction of the Chriſtian 
name was intended. The chronology is here re- 
markably embarraffed; nor is it an object of much 


conſequence 


CENT. 111. UNDER DECT Vs, &c. 379 


conſequence to trouble either myſelf or the reader 
with ſtudious attempts to ſettle it. Suffice it to 
ſay that the eventful period before us of Cyprian's . 5. 
biſhopric extends from the year two hundred and 248. 
forty-eight to two hundred and fixty, and that to 
Decius's ſucceffion to the empire muſt have taken 260. 
place toward the beginning of it. The pertecu- 
tion raged with aſtoniſhing fury, beyond the ex- 
ample of former perſecutions, both in the Eaft 
and Weſt. The latter is the ſcene before us at 
_ preſent. In a treatiſe of Cyprian concerning the 
lapſed *, we have an affecting account of the de- 
clenſion from the ſpirit of Chriſtianity, which had 
taken place before his converſion, and which 
moved God to chaſtiſe his Church. If the 
cauſe of our miſeries,“ ſays he, © be inveſtigated, 
the cure of the wound may be found. The Lord 
would have his family to be TRIED. And be- 
cauſe long peace had corrupted the diſcipline 
divinely revealed to us, the heavenly chaſtiſement 
hath raiſed up our faith which had lain almoſt 
dormant : and when, by our fins, we had deſerved 
to ſuffer ſtill more, the merciful Lord ſo mode- 
rated all things, that the whole {cence rather de- 
ſerves the name of a trial than a perſecution. 
Each had been bent on improving his patrimony; 
and had forgotten what believers had done under 
the Apoſtles, and what they ought always to do: 
— They were brooding over the arts of amaſſing 
wealth :—The paſtors and the deacons each forgat 
their duty: Works of mercy were neglected, and 
diſcipline was at the loweſt ebb.-Luxury and 
effeminacy prevailed : Meretricious arts in dreſs 
were cultivated : Fraud and deceit were practiſed 
among brethren.—Chriſtians could unite them» 
ſelves in matrimony with unbelievers ; could ſwear 
- 7" 


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380 


HISTORY OF THE CHURCH CHAP. viIII. 


not only without reverence, but even without 
veraci With haughty aſperity they deſpiſed 
their eccleſiaſtical ſuperiors : They railed againſt 
one another with outrageous acrimony, and con- 
duced quarrels with determined malice:—Even 
many biſhops, who ought to be guides and pat- 
terns to the reſt, neglecting the peculiar duties 
of their ſtations, gave themſelves up to ſecular 
purſuits :—They deſerted their places of reſidence 


and their flocks : They travelled through diſtant 


provinces in queſt of pleaſure and gain; gave no 
aſſiſtance to the needy brethren; but were inſa- 
tiable in their thirſt of money: They poſſeſſed 
eſtates by fraud, and multiplied uſury. What 
have we not deſerved to ſuffer for ſuch a conduct? 
Even the Divine Word hath foretold us what we 
might expect, 1F His CHILDREN FORSAKE MY 
LAW, AND WALK NOT IN MY JUDGMENTS, [ 
WILL VISIT THEIR OFFENCES WITH THE ROD, 
AND THEIR SIN WITH SCOURGES.” Theſe 
things had been denounced and foretold, but in 
vain : Our fins had brought our affairs to that 


pals, that becauſe we had deſpiſed the Lord's direc- 


tions, we were obliged to undergo a correction 
of our multiplied evils and a trial of our faith by 
ſevere remedies.” 
That a deep declenſion from Chriſtian purity 
had taken place not only in the Eaſt, where falſe 
philoſophy aided its progreſs as we have ſeen, but 


alſo in the Welt, where the operation of no pecu- 


har cauſe can be traced beyond the common in- 


fluence of proſperity on human depravity, is now 


completely evident from this account of Cyprian : 
and,—it deſerves to be remarked, that the firſt 
grand and general declenſion, after the primary 
EPFUS1ON of the Divine Spirit, ſhould be fixed 
about the middle of this century. The won 

an 


CENT. 111. UNDER DECIUS, &c. 28r 


and goodneſs of God is alſo to be obſerved in 
qualifying the biſhop of Carthage by a ſtrong per- 
ſonal work on his own heart; and then, in raiſing 
him to the See of Carthage to ſuperintend the 
weſtern part of his Church in a time of trial like 
the preſent. The trial, no doubt, was kindly 
intended by Providence to operate as a medicine 
for the revival of the declining ſpirit of Chriſtia- 
nity ; but it needed, nevertheleſs, all that for- 
titude, zeal, and wiſdom with which Cyprian was 
ſo eminently endowed. 

In ſuch a fituation it was not to be expected 


that the people under the biſhop's care ſhould, in 


general, ſtand their ground: avarice had taken 
deep root among them; and vaſt numbers lapſed 
into idolatry immediately. Even before men were 
accuſed as Chriſtians, © many ran to the forum and 
facrificed to the gods as they were ordered; and 
the crowds of apoſtates were fo great * that the ma- 
giſtrates wiſhed to delay numbers of them till the 
next day, but they were importuned by the wretch- 
ed ſuppliants to be allowed to prove themſelves 
heathens that very night.“ 
At Rome the perſecution raged with unremit- 
ting violence. There Fabian the bithop ſuffered ; 
and, for ſome time, it became impracticable to 
elect a ſucceſſor: yet, it does not appear that the 
metropolis ſuffered more, in proportion, than ſome 
other places, ſince we find that the flame of per- 
ſecution had driven ſeveral biſhops from diſtant 
provinces, and made them fly for ſhelter to Rome. 
Cyprian, however, having been regularly informed 


by the Roman clergy of the martyrdom of their 


biſhop, congratulated them on his glorious exit , 
and exulted on occaſion of his uprightnels and 
integrity. He exprefles the pleaſure he conceived 
in 

© Cypri, delapſis. 1 Ep. 31. 4 TOY 


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To unite ſuch ſeemingly oppoſite things as diſcre- 


3382 HISTORY OF THE CHURCH CHAP. viii. 


in obſerving that his edifying example had fo 
much penetrated their minds; and owns the energy 
which he himſelf felt to imitate the pattern. 
Moyſes and Maximus, two Roman preſbyters, 
with other confeſſors, were alſo ſeized and im- 
priſoned. Attempts were repeatedly made to 
perſuade them to relinquiſh the faith, but in vain. 
Cyprian found means to write to THEM ALSO a 
letter full of benevolence and breathing the ſtrong- 
eſt pathos *. He tells them that his heart was 
with them continually,—that he prayed for them 
in his public miniſtry, and in private. He com- 
forts them under the preſſures of hunger and thirſt 
which they endured, and congratulates them for 


living now not for this life but for the next; and 


particularly, becauſe their example would be a 
means of confirming many who were in a waver- 


ing ſtate. But Carthage ſoon became an unſafe 


ſcene to Cyprian himſelf. —By repeated ſuffrages 
of the people at the theatre he was demanded to 


be taken and given to the lions; and it behoved 


him immediately either to retire into a place of 


ſafety, or to expect the crown of martyrdom. 


Cyprian's ſpirit in interpreting Scripture was 
more ſimple, and more accommodated to receive 
its plain and obvious ſenſe, than that of men who 


had learned to refine and ſubtilize. He knew the 
liberty which his Divine Maſter had given to his 


people—of fleeing when they were perſecuted in 


one city, to another ;—and he embraced it. Nay, 


he ſeems ſcarcely to have thought it lawful to do 
otherwiſe. — Even the laſt ſtate of his martyrdom 


evinces this. His manner of enduring it, when it, 


providentially, was brought on him, ſufficiently 
acquits him of all ſuſpicion of puſillanimity.— 


tion 
®* Ep. 16. | 


CENT. III. UNDER DECIUS, &c. 333 


tion and fortitude, each in a very high degree, is 
a ſure characteriſtic of greatneſs in a Chriſtian :— 
It is grace in its higheſt exerciſe.— Pontius thinks 
it was not without a particular divine dire&ion 
that he was moved to act in this manner for the 
benefit of the Church. wy 
Behold him at preſent, in ſome place of retreat, 
under the protection of God and through the love 
of his people ſafe for the ſpace of two years from 
the arm of a moſt barbarous perſecution ;—and let 
us next fee how he employed this interval of re- 
tirement. 


CHAP. 


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394 HISTORY OF THE CHURCH. CHAP. 1x 


CHAP. IK 


THE HISTORY OF CYPRIAN AND OF THE 


WESTERN CHURCH DURING n RETIRE= 
MENT OF TWO YEARS, 


= 


YPRIAN was never more active than in his 
retreat. Nothing of moment occurred in 


eccleſiaſtical affairs either in Africa or in Italy 


with which he was unacquainted; and his 
counſels, under God, were of the greateſt influ- 
ence in both countries. I ſhall endeavour to ab- 
breviate the account from his own letters which 


were written in this period. 


The preſbyters of Carthage ſent Clementius, a 
ſub-deacon, to Rome, from whom the Roman 


clergy learnt the place of the retreat of the biſhop. 


They, in feturn, expreſs to the Africans their 
perfect agrecment in opinion concerning the pro- 
priety of the concealment, becauſe he was an 
eminent character, and a life extremely valuable 


to the Church. They repreſent the conflict as 


very important, which God had now permitted 


for the trial of his ſervants : They ſaid, it was the 
_ expreſs purpoſe of God to manifeſt both to angels 


and to men, that the conqueror ſhall be crowned, 
and the conquered, that is, the faithlefs apoſtate, 
be felf-condemned. They expreſs the deep ſenſe 
which thev had both of their own fituation and 
that of the clergy of Carthage, whoſe duty it was 
to take Care not to 1ncur the cenſure paſted on 

| f taithle!> 


CENT. 111. HISTORY OF CYPRIAN. 335 


faithleſs ſhepherds in the prophet &, but rather to 
imitate their Lord the good ſhepherd, who laid 
down his life for the ſheept, and who ſo earneſtly 
and repeatedly charges Simon Peter, as a proof of 
his love to his Maſter, © to feed his ſheep . “ We 
would not wiſh, dear brethren,” ſay they, * to 
find you mere mercenaries, but good ſhepherds, 
ſince you know it muſt be highly ſinful in you not 
to exhort the brethren to ſtand immoveable in the 
faith, leſt they be totally ſubverted by idolatry. 
Nor do we only in words thus exhort you; but, 
as you may learn from many who came from us to 


| you, our actions, with the help of God, accord 


with our declarations: we make no ſcruple to 


hazard our lives; tor we have before our eyes the 


fear of God and of eternal punithment, rather 
than the fear of men and of a temporary cala- 


mity : we do not deſert the brethren; we exhort 


them to ſtand in the faith, and to be ready to 
follow their Lord when called : We have alio done 
our utmolt to recover thoſe who had gone up to 
facrifice in order that they might ſave their lives. 
Our Church ſtands firm in the faith in general: 
Some indeed, overcome by terror, either becauſe 
they were perſons in high life or were moved by 
the fear of man, have lapſed; yet theſe, though 
ſeparated from us, we do not give up as loſt alto- 
gether, but we exhort them to repent, it they may 
find mercy with him who is able to ſave: we 


would not, by abandoning them, render their caſe 
hopeleſs and incurable. 


We wiſh you, brethren, to act in the ſame 


manner, as much as in you lies: Exhort the 


lapſed, if they ſhould be ſeized a ſecond time, to 


confeſs their Saviour. And we {uggeit to you to 
| receive 


* Ezek. xxxiv. 3, 4. + John x. t John xxi. 


VI. I. == 2 


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386 HISTORY OF THE CHURCH. CHAP. IX, 


receive again into communion any of thefe, if 
they heartily deſire it, and give proofs of found 
repentance. And, certainly, officers ſhould be 
appointed to miniſter to the widows, the fick, 
thoſe in priſon, and thoſe who are in a ftate of 
baniſhment. A ſpecial care ſhould be exerciſed 
over the catechumens, to preſerve them from apoſ- 
tacy; and thoſe, whole duty it is to inter the dead, 
ought to conſider the interment of the martyrs as 
matter of indiſpenſable obligation. 

Sure we are, that thoſe. ſervants, who ſhall be 
found to have been thus faithful in that which is 
leaſt, will have “authority over ten cities*,” May 
God, who does all things for thoſe who hope in 
him, grant, that we may all be found thus dili- 
gently employed! The brethren in bonds, the clergy, 
and the whole Church falure you: We all of us with 
earneſt ſolicitude watch and pray for all who call on 
the name of the Lord. And we beſcech you, in re- 
turn, to be mindiul of us alto in your prayers.” 

Several obſervations preſent themſelves on this 
occaſion. 1. It appears, that, both at Rome and 
Carthage, the reduced mode of epilcopacy was the 
form of eccleſiaſtical government which gradually 
prevailed in the Chriſtian world. It is not to be 
ſuppoſed that the v hole body of Chriſtians either 
at Rome, or at Carthage, was no more than what 
might be contained in one aſſembly. The inference 
is obvious. 

2. The Roman Church appears, in the 1 5 
ning of Decius's perſecution at leaſt, to have been 
in a much more thriving ſtate than that of Car- 
thage, and their clergy to have been models wor- 
thy of imitation in ail 
3. The ain of diſcipline among the 
Chriſtians, 


Luke xiv, 19. 


ENT. 111. HISTORY OF CYPRIAN, 387 


Chriſtians, wiſely tempered by tenderneſs and 
ſtrictneſs, is truly admirable. . 

4. The work of the divine Spirit alſo amongſt 
them, infuſing the largeſt charity, even to the 
laying down of their hives for the brethren, 15 
manifeſt beyond contradiction.-—-Now mark the 
ſpirit of a primitive paſtor, full of charity and 
meekneſs, of zeal and prudence, in the following 
letter of Cyprian to his clergy. 

„ Being hitherto preſerved by the favour of 
God, I falute you, deareſt brethren, and J rejoice 
to hear of your fafety. As preſent circumſtances 
permit not my preſence among you, I beg you, 
by your faith and by the tyes of religion, to diſ- 
charge your duties, in conjunction with mine alſo, 
that nothing be wanting either on the head of dul- 
cipline or of diligence. I beg that nothing may 
be wanting to ſupply the neceſſities of thoſe, who 
are impriſoned becauſe of their glorious profeſſion 
and avowal of God, or who labour under the 
preſſures of indigence and poverty, ſince the whole 
eccleſiaſtical fund is in the hands of the clergy 
for this very purpoſe, that a number may have 
it in their power to relieve the wants of indi- 
viduals. | 

I beg further, that you would uſe every pru- 
dential and cautious method to procure the peace 
of the Church; and if the brethren, in their 
charity, wiſh to confer with and to viſit thoſe 
pious ſuffering profeſſors, whom the divine good- 
neſs hath thus far ſhone upon by ſuch 9000 be- 
ginnings, they would, however, do this cauti- 
ouſly, not in crowds, nor in a multitude ; left 


any odium ſhould hence ariſe, and the liberty of 


admiſhon be denied altogether; and leſt while, 
through greedineſs, we aim at too much, we lote 
all. Conſult theretore and provide, that this may 
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338 HISTORY OF THE CHURCH. CHAP. ix. 


be done fafely and with diſcretion; ſo that the 
preſbyters one by one, accompanied by the deacons 
in turn, may ſucceſſively miniſter to them, be- 
cauſe the change of perſons viſiting them is leſs 
liable to breed ſuſpicion. For, in all things we 


ought to be meek and humble, as becomes the 


ſervants of God, to redeem the time, to have a 
regard for peace, and to provide for the people. 
Moſt dearly beloved and longed-for, I wiſh you 
all proſperity, and intreat you to remember us. 
Salute all the brethren. Victor the deacon, and 
thoſe that are with us, ſalute you *.” 
The defection of ſuch numbers muſt have pene- 
trated deeply the fervent and charitable ſpirit of 
Cyprian. Not only very many of the laity, but 
part ot the clergy alſo had been ſeduced. I could 
have wiſhed,” f ſays he, © deareſt brethren, to have 
had it in my power to falute your whole body 
found and intire; but as the melancholy tempeſt 
has, in addition to the fall of ſo many of the peo- 
ple, alto affected part of the clergy, —ſad accumu- 
lation of our forrow! we pray the Lord, that, by 
divine mercy, we may be enabled to ſalute You at 
leaſt.—whom we have known hitherto to ſtand 
firm in faith and virtue, —as ſound and unſhaken 
followers of Chriſt for the time to come. Though 
the cauſe loudly called on me to haſten my re- 
turn to you; firſt, on account of my own deſire 
and regret for the loſs of your company, —a defire 
which burns ſtrongly within me in the next 
place, that we might, in full council, ſettle the 
various objects in the Church which require atten- 
tion; yet, on the whole, to remain ſtill concealed 
ſeemed more adviſable on account of other ad- 
vantages which pertain to the general ſafety, an 
account of which our dear brother Tertullus will 
gixc 
„Epil. 4. + Epiſ. 5. 


CENT. 111. HISTORY OF CYPRIAN. 389 


give you; who, agreeably to that care which he 
employs in divine works with ſo much zeal, was 
alſo the adviſer of this counſel, that 1 ſhould act 
with caution and moderation, and not raſhly com- 
mit myſelf to the public view in a place where | 
had ſo often been fought and called for. 

Relying therefore on your affection and con- 
ſcientiouſneſs, of which I have had good expe- 
rience, J exhort and charge you by theſe letters, 
that you, whole ſituation is leſs dangerous and in- 
vidious, would ſupply my lack of ſervice. Let 
the poor be attended to as much as poſhble,—thoſe 

mean, who have ſtood the teſt of pertecution : 
ſuffer them not to want neceſſaries; leſt indigence 
do that againſt them which perſecution could not. 
I know the charity of the brethren has provided 
for very many of them:—yet,—as I wrote to you 
before, even while they were in priſon, —if any 
perſons do want meat or clothing“, let their ne- 
ceſſities be ſupplied.” 

In the ſequel of this epiſtle, he ſhews a deep know- 
ledge of the depravity of the human heart, Which 1s 
very apt to be puffed up with vain- glory and ſelf- con- 
ceit, on the conſciouſneſs of having well performed 
our part in any reſpect. I cannot forbear tran- 
{cribing the following practical rules of humility. 

« Let them know, that they mult be inſtructed 
and taught by You ;—that the doctrines of Scrip- 
ture require ſubordination in the people to their 
_ paſtors ;—that they ſhould cultivate a humble, 
modeſt, and peaceable demeanour;—and that 
thoſe who have been glorioufly bold in the avowai 
of their faith, ſhould he equally exemplary 1n all the 
branches of Chriſtian conduct. — The harder trial 
yet remains :— The Lord laith, He that en- 


dureth 


It hence appea5 that a rumiver of t! em had been x 
I: 


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390 HISTORY OP THE CHURCH. HAP. IX. 


dureth to the end, the ſame ſhall be ſaved *.“ 
Let them imitate the Lord, whoſe humility never 
ſhone mote than at the eve of his paſſion, when 
he waſhed his diſciples' feet. The Apoſtle Paul too, 
after repeated ſufferings, ſtill ee mild and 
humble. His elevation to the third heaven begat 
in him no arrogance ; neither, ſays he, © did we 
eat any man's bread for nought, but laboured and 
travailed night and day, that we might not be 
chargeable to any of you t.“ 

All theſe duties do you inſtill into the minds of 
the brethren : and, —becauſe he, who humbles him- 
ſelf, ſhall be exalted, - now is the time more parti- 
cularly that they ſhould fear the ſnares of the ene- 
my of fouls, who loves to attack even the ſtrongeſt, 
and to revenge the diſgrace which he has already 
ſuſtained from them. The Lord grant that, in 
due ſeaſon, I may be enabled to viſit my people 
again; and to exhort them to uſeful purpoſe. 
For I am grieved to hear that ſome of them run 
about idly, fooliſhly, and inſolently; or give 
themſelves up to ftrite ; and even pollute, by for- 

nication, thole members which had confeſſed 
Chriſt; and are not willing to be ſubject to the 
deacons or preſbyters, but ſeem to act as if they 
intended, by the bad conduct of a few profeſſors, 
to bring diſgrace on the whole body. He is a 
true profeſſor indeed, on account of whom the 
Church need not bluſh, but glory. 
To the point, concerning which certain preſby- 

ters wrote to me, IU can anſwer nothing alone; for, 
from the beginning of my appointment to this 
See, I determined to do nothing without your 

conſent and the conſent of the people. But when, 
by the favour of God, I ſhall have returned to you, 
—uwe will treat in common of all things.” 


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| | In 
Matthew x. 22. 1 2 Theſſ. ii. 8. 


CENT. 111. HISTORY OF CYPRIAN. 391 


In * the next letter he dwells on the fame ſub- 
ject, namely, the ill conduct of ſome of the con- 
feſſors.— Ihe uſe of good diſcipline in the Churc i 
of God, — the benefits of orderly ſubjection in the 
members, —the danger of pride and ſelf. exaltation; 
and—the deceitfulneſs of the human heart, are 
well ſtated, and in exceeding ſtrong terms. 

After having congratulated his People on the 
Readineſs of their confeflion, he reminds them of 
the neceſſity of perſeverance, fince faith utelt and 
the new birth conduct us to life eternal, not 
merely as once received, but as preſerved. He 
reminds them, that the Lord regards him that is 
poor and of a contrite {pirit, and that trembles at 
his words ;—and he rejoices to find that the great- 
eſt part of the confeflors thus adorned the Golpel. 
— But he had heard that fume ot them were puffed 
up: To theſe he exhibits the mild, charitable, and 
humble ſpirit ot the Lamb of God : * And dare,“ 
ſays he, any one, who now lives by five and 
in HIM, to litt himlelt up with pride ?=FHe 
that is leaſt among you, the fame [hall be great. 
How execrable ouht tho immoralities and in- 
decencies to appear among you, which we have 
heard of with the dcepcit forrow of heart !””—te 
then repeats what he nad before mentioned of ti 
luſcivioulnels of ſome. 

„ Contentions and ſtrites ought to have ng 

place among you, ftince the Lord has leit us his 
peace. | beſcech you abſtain from reproaches 
and abuſe; — for he who ſpeaks what is pexceabic, 
and good, and juſt, according to the precepts © 
Chriſt, daily imitates his Lord and Rlaſter. — Ve 
———— the world when we were baptized; [Ut 
now we truly and in deed renounce the work, 

wlien. 


* Epiſ. G., ad Rogatianum preibyierum et geen nne. 
R 


392 HISTORY OF THE CHURCH. CHAP. IY, 


when, upon being tried and proved by God, we 
{cruple not to give up our own wills; to follow 
the Lord; and to ſtand and live in his faith and 
fear. Let us ſtrengthen one another with mutual 
exhortations, and ſtrive to grow in the Lord; 
that when, in his mercy, he ſhall give us that peace 
and tranquillity which he has promiſed, we may re- 
turn to the Church as new men;—and that both 
our brethren and the gentiles may receive us im- 
proved in holy conduct; and may admire the ex- 
cellency of the morals and diſcipline of thoſe very 
Chriſtians, who had aftoniſhed them by their forti- 
rude during the perſecution.” 

The mind of Cyprian, full of the fear of God, 
and reflecting, from a compariſon of Chriſtian pre- 
cepts with the practice of profeſſors, how exceedingly 
his people had provoked the Lord before the per- 
ſecution, was vehemently incited to ſtir them up 
to repentance. —He addreſſes them from his re- 
ceſs * as follows. — © Though I am ſenſible, 
deareſt brethren, that as we all live in the obe- 
dient fear of God, you are inſtant in prayers, yet 
] alſo admoniſh you that we ought to breathe out 
our ſouls to God, not only in words, but alſo in 
faſting, tears, and every method of ſupplication. 
In truth, we muſt underſtand and confels that the 
apoſtacy which, in fo large a degree, has waſted 
our flock and till waſtes it, is the proper conſe- 
quence of our fins.” 

He then goes on to ſpeak of their practical cor- 
ruptions, as he does in his treatiſe concerning the 
lapſed. © And what plagues, what ftripes do we 
not deſerve, ſince cven confeſſors, who ought to be 
patterns to the reſt, are quite diforderly | Hence, 
while the proud and indecent boaſting of their 
conieſſion puffs up ſome, torments have come upon 

us, 


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* Epiſ. 7. 


CENT. 111. HISTORY OF CYPRIAN. 393 
us, and torments unremitted ;—tedious and moſt 


diſtreſſing; and fo protracted as to exclude even 


the comfort of death nfelf !” 

Let us pray with our whole heart for mercy: 
and if the anſwer to our prayers be flow, becauſe 
we have deeply offended ;—let us knock; for 
to him that knocketh it ſhall be opened, when 
prayers, groans, and tears beat at the door.” —He 
then records ſome viſions ;—which, as they rather 
ſuit the diſpenſation of that age in which miracles 
were by no means wanting, I paſs over. 

«© Our Maſter himfelt prayed for us; becauſe 
though himſelf no ſinner, yet he bore our fins. 
And if RE laboured and watched on account of 

us and of our fins, how much more ſhould we be 


urgent in prayer? Brethren—let us firſt intreat 


our Lord himſelf, and then through him we may 
obtain favour with God the Father. The Father 
himſelf corrects and takes care of us, in the midſt 
of all preſſures, provided we remain firm in the 


faith, and ſtick cloſe to his Chriſt ;—as it is 


written, Who ſhall ſeparate us from the love of 
Chriſt? Shall tribulation, or diſtreſs, or perſecu— 
tion, or tamine, or nakednels, or peril, or word?“ 
None of theſe can ſeparate believers: Nothing 


can pluck away thoſe, who adhere clalely to his 


body and blood. Perſecution is the examination 
and trial of our heart. God would have us to be 
fifted and tried; nor was ever his help wanting in 
trials to thoſe who believe. Let our eyes be 
lited up to heaven, left earth with its 1nticements 
deceive us, It the Lord fee us humble and quiet, 
lovingly united, and corrected by the preſent tri- 
bulation, he will deliver us. Correction has come 
firſt; pardon will follow: Let us only continue 
to pray in ſteady faith; and to bchave like men 
placed between the ruins of the fallon, and the 

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394 HISTORY OF THE CHURCH. CHAP, 1x. 


remains of thoſe who are in fear, between a mul- 
titude of the ſick, and the few who have eſcaped 
a devouring peſtilence.” 

The perlecution at Carthage, hence, appears to 
have been very dreadful; but moſtly ſo on account 
of the number of apoſtates: The Chriſtian faith, 
patience, and magnanimity of Cyprian and of a 


{mall remnant were in full exerciſe. 


The perſecutors endeavoured to leſſen the num- 


ber of Chriſtians by baniſhing from Carthage all 


thoſe who confeſſed Chriſt : but this not anſwer- 
ing their purpoſe, they proceeded to cruel tor- 
ments. Cyprian, hearing that ſome had expired 
under their ſufferings, and that others were {till in 
priſon yet alive, wrote to thele laſt a letter of encou- 
ragement and confolation. Their limbs had been 
forely mangled and torn, fo that they appeared like 
one continued wound; yet they remained firm in 
the faith and love of ſeſus. One of them, Map- 
palicus, amidſt his torments, faid to the proconlul, 
To morrow you ſhall ſee a conteſt for a prize.” 
— He alluded to the crown of martyrdom ; and, 
what he uttered in faith, the Lord fulfilled: — He 
loft his life in the conflict on the next day &. 

So keenly was the mind of Cyprian fixed on 
heavenly things; and ſo completely lifted up above 
the world, that he ardently exulted and triumphed 
amidſt thoſe ſcenes of horror. He deſcribes tlie 
martyrs and confeſſors as wiping away the tears of 
the Church, while ſhe was bewailing the ruins of 
her ſons. He repreſents even Chriſt himſelf as 
looking down with complacency; fighting and 
conquering in his fervants; and giving ſtrength to 
behevers 1n proportion to their taith ;—-* He was 
preſent in the conteſt,“ ſays he, “ He encourageC, 
corroborated, animated us warriors, And he, who 


ONCE 
®* Ep.ſ. 8. 


CENT. 111. HISTORY OF CYPRIAN. 395 


once conquered death For us, always conquers 
IN us.” Toward the cloſe of his epiſtle he con- 
ſoles, with ſuitable arguments, thoſe, who had 
not yet been crowned with martyrdom, but were 
prepared for it in ſpirit. 

The joy of Cyprian, on account of the faith. 
fulneſs of the martyrs, was, however, conſider- 
ably damped by the diſorderly conduct, which be- 
gan to take place in his abſence. Thoſe, who 
had ſuffered tortures for Chriſt, and were on the 
point of martyrdom, and to whom it was uſual 
to make application for the preſentation of peti- 
tions, wrote to him and requeſted, that the con- 
ſideration of the cafes of lapled Chriſtians might 
be deferred till the perſecution was ſtopped, and 
the biſhop was reſtored to his Church. In the 
mean time, ſeveral of theſe lapſed brethren offered 
themſelves to certain preſbyters of Carthage ro be 
received again into communion ; and they were 
actually re-admitted to the Lord's ſupper without 
any juſt evidence of their repentance. The biſhop 
diſſembled not his diſpleaſure on this occaſion: 
He confeſſed, he had long born with theſe diſ- 
orders for the ſake of peace, till he thought it his 
duty to bear with them no longer: — He fud, that 
it was quite unprecedented to tranſact theſe things 
without the conſent of the biſhop“: —and that. — 
even in leſſer offences, a regular time of penitence 
was exacted of the members; —a certain courſe of 
diſcipline took place, they made open confeſſion 
of their ſins, and were re- admitted to communion 
by the impoſition of hands of the biſhop and 
his clergy.” — He directs, that the irregular practice 
might be ſtopped, till, on his return, every thing 
ſhould be ſettled with propriety. 

Some 


* A further confirmation of the antiquity of the reduced 
epiſcopal mode of government in the C hurch of Crit. 


396 HISTORY OF THE CHURCH. CHAP. 1x, 


Some of the martyrs themſelves, it appears *, 
ated very inconſiderately in this buſineſs, and gave 
to lapſed perſons recommendatory papers, con- 
ceived 1n general terms. Cyprian wiſhes them 
to expreſs the NAMEs of the perſons, and to give 
no ſuch recommendations to any but thoſe, of 
whole fincere repentance they had ſome good 
proof; and even in that caſe to refer the ultimate 
cognizance of ſuch matters to the biſhop. _ 

Every thing has two handles. Cyprian t has 
been repreſented as ſtretching the epiſcopal power 
beyond its due bounds. I ſee no evidence that he 
exceeded the powers of his predeceſſors. A pious 

care for the good of ſouls, — not any ambition for 
the extenſion of his own authority, ſeems to in- 
fluence his mind in theſe affairs; — but of this, the 
learned reader muſt judge for himſelf, who will 
take the pains to examine ins epiftles with atten- 
tion. Let any man peruſe the following letter, 
and conſult his own heart as he goes along, whe- 
ther it be the language of a tender father of the 
Church, or of an imperious lord. 


CYPRIAN TO THE BRETHREN OF THE LAITY, 
en. GREETING. 


I know from my own feelings, deareſt bre- 
thren, that you muſt grieve, and bitterly bewail 
over the ruins of our pcople, as I ſincerely do join 
with you in fad griet and lamentation for every 
one of them: I experience the truth of what the 
blefſed Apoſtle ſaid, © Who is weak, and I am not 
weak? Who 1s offended, and I burn not?” and 
again, © It one member ſuffer, all the member: 
ſuffer with it.” I ſympathize and condole with 

our 


Epiſ. 10. + Moſheim—Ecclefiaftical hiſtory. 


CENT. 111. HISTORY OF CYPRIAN. 397 


our brethren, who have lapſed through the vio- 
lence of perſecution: It is true, their wounds 
give me the moſt acute pain: they abſolutely 
break my heart; but, divine grace can heal them. 
— till I think we ſhould not be in a hurry; nor 
do any thing incautiouſly and precipitately; leſt, 
while we raſhly re-admit them into communion, the 
divine diſpleaſure be more grievouſly incurred. 
The bleſſed martyrs have written to us, © beg- 
ging that their petitions in favour of the lapſed, 
may be examined. when the Lord ſhall vouchſafe 
peace to us, and we ſhall be able to return to the 
Church.” — Certainly THEN every caſe ſhall be 
examined in your own preſence and with the con- 
currence of your own judgments.—But I hear 
that ſome preſbyters,—neither mindful of the Gol- 
pel itſelf, - nor conſidering what the martyrs have 
written to us, and in contempt of the epiſcopal au- 
thority, have already begun to communicate with 
the lapſed, and to adminiſter the Lord's ſupper to 
them, in defiance of that legitimate order by which 
alone re- admiſſions are ever to be regulated. For. 
if in leſſer faults this diſcipline ſhould be obſerved, 
much more ought it in evils, like theſe, which radi- 


cally affect Chriſtian profeſſion itſelt. Our preſby- 


ters and deacons are bound to admonith the people 
in this matter, that they may cherilh the ſheep in- 


truſted to them, and inſtruct them in the way of 


imploring mercy by the divine rules. —] have too 


good an opinion of the peaceable and humblt 


diſpoſition of our people to believe that they 
would have ventured to take fuch a ftep, had 


they not been feduced by the adulatory arts ot 


tome of the clergy. 


Do you, then, take care of ach of them ; and 
by your judgment and moderation, according to 


the ſacred precepts, moderate the ſpirits of the 


lapſed : 


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warn ear 2 — 


398 HISTORY OF THE CHURCH. CHAP. IX, 


lapſed : let none pluck off fruit, as yet unripe, 
with improvident precipitation: let none commit 
a veſſel again to the deep, ſhattered already and 
leaky, till it be carefully re-fitted : let none put 
on his tattered garment, till he ſee 1t thoroughly 
repaired. —I beſcech THEM allo to attend to this 
advice, and to expect our return ;—that when we 
ſhall come to you, —by the mercy of God,—we 
may, with the concurrence of other biſhops exa- 
mine the letters and the petitions of the martyrs 


in the preſence of the confeſſors according to the 


will of the Lord.” 

It is, hence, obſervable that perſons, whoſe re- 
ligion had more of form than ſincerity, and whoſe 
conſciences were not altogether ſeared, acted in 
the fame manner then as ſuch do now;— that 
is, they were more haſty to gain the good will of 
men than of their Maker. Th<y were ambitious 
of the favour of the martyrs of thoſe times, who 
were unqueſtionably ſound and pious Chriſtians; 
and we hall ſee ſoon ſtill ſtronger proof, that even 


men of eminent godlineſs are ſometimes too apt 


to repay, with conceſſions of a dangerous nature, 
the profeſſions of reſpe& made to them by ambigu- 
ous characters. The Lord's ſupper was then, as 
it is now, made by ſome an engine of lelt- right- 
eous formality. And it is in cafes of this nature 
that wholeſome Church- diſcipline is very precious. 


The danger of falſe healing juſtly appeared great 


to Cyprian, nor can any thing be conce:ved more 
proper than the delay which he directed. Yet as 
the time was protracted to a more diſtant period 
than he expected, and as he was afraid that the 
ſickly ſeaſon of the hot weather might carry off 
ſome of the lapſed, he directs, in a ſubſequent 
letter “, „that any of the lapſed penitents whotc 


live 
0 EPpiſ. 12. 


CENT. 111. HISTORY OF CYPRIAN. 399 
lives might be in danger ſhould, by ſuch Church 


&ficers as were authorized, be Bed werarly” into 
the Church.” And he 1ntreats his clergy to 
cheriſh the reſt of the fallen Chriſtians with care 
and tenderneſs.— He obſerves that the grace of the 
Lord would not torſake the humble. 
His exhortations to his clergy were not without 
effect. They fell in with his views, and ſolicited 
the people to patience, modeſty, and real repent- 
ance. —They confilted him how they ſhould act 
in certain critical cates: He referred them to his 
former letters; and repeated his ideas of the pro- 
er ſeaſon of ſettling, in general, the concerns of 
the lapſed; at the ſame time he urged the inde- 


cency of ſome perſons in expecting a re- admiſſion 


into the Church before the return of thoſe, who 
were in exile and were ſtripped of all their goods for 
the ſake ot the Goſpel. But, if they are in ſuch 
exceſſive hurry,” ſaid the biſhop, „it is in their 
own power to obtain even more than they deſire. 


The battle is not yet over; the conflict is daily 


carrying on. If they cordially repent, and rhe 
fire of divine faith burns in their brez :ſts, he who 
cannot brook a delay, may, it he pleaſe, be crown- 
ed with martyrdom.” 

The African prelate was ever ſ{tudious of pre- 
ſerving an intimate connexion with the Roman 
Church, where ſtill the perſecution raged and pre- 
vented the election of a ſucceſſor ro Fabian. 

The next epiſtle 1s employed in giving them an 
account of his proceedings. 

The bold neglect of discipline in Carthage proved 
a ſource of vexation to his mind in addition to his 
other trials, and called forth all the patience, tender- 
neſs, and fortitnde of which he was poſſeſſed Lu- 
cian, a confeſſor of Chriſt, fincere and fervent in faith, 
but injudicious, and too little acq 1 inted with Chant, 
tian 


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400 HISTORY OF THE CHURCH. CHAP, 1. 


tian precepts, undertook, in the name of the col- 
lective body of the confeſſors, to re-admit into co 
munion all the lapſed who had applied to them 
and he wrote a very conciſe |.tter to Cyprian, in 
which he defires him to inform the reſt of the 
biſhops of what they had done, and expreſſes a 
wiſh that he may acquicſce in the views of the 
martyrs.—!It carmot be denied. that, on the one 


| hand, a ſuperſtitious veneration for the character 
of a martyr and a confeffor had grown up among 


theſe Africans ;—and that, on the other,—thoſe, 
who had ſuffered for Chriſt in perſecution, were apt 
to be elated with ſpiritual pride, and to aſſume an 
authority which by no means belonged to them; 
— fo dangerous a thing is it to be unacquainted 
with Satan's devices ;—and fo prone in all ages are 
even profeſſors of true religion to walk in the ſteps 
of Korah, Dathan, and Abiram ?. 

Cyprian ſent the copy of this letter to his clergy 
at Carthage; and prefaced his obſervations on it, 
in the following pointed manner; TO Tas 
MAN WILLTI Look,” faith the Lord, „EVEN TO 
HIM THAT IS POOR AND OF A CONTRITE 
SPIRIT, AND THAT TREMBLETH AT MY WORD. 
This character becomes us all, particularly thoſe 
who have fallen, that they may appear before the 
Lord humble and penitent indeed.“ He, then, 
added,. —< that the biſhops, his brethren, had 
agreed with him in opinion to defer the conſider- 
ation of the caſes of the lapſed to a council to be 
held by them in general, after that it ſhould have 
pleaſed God to reſtore peace to his Church;”— 
and he urged them * to ſupport theſe views.” He 
ſent them, at the fame time, a copy of a correſ- 
pondence between Caldonius, an African bithop, 
and himſelf. 

Ic 
* Epiſ. 27. 1 Epiſ. 18, See Numbers xvi. 


CENT. 111. HISTORY OF CYPRIAN. 40¹ 


It is not known in what place Caldonius lived, 
but he, like Cyprian, was very cautious in reſtoring 
the lapſed to communion. Some, however, of his 
Church having apoſtatized by ſacrificing to the 
pagan gods, were called to a ſecond trial; when 
they recovered their ground; and, in conſequence, 
were driven into baniſhment and ſtripped of their 
property. Caldonius expreſſed his opinion that 
SUCH ſhould be re- admitted. Felix, a preſbyter, 
his wife Victoria, and one Lucius, thus loſt their 
poſſeſſions, which were forfeited to the Impe- 
rial trealury. A woman allo named Bona, who 
was dragged by her pagan huſband to ſacrifice, 
was, while they held her hands, compelled to a 
ſeeming compliance, but ſhe fully cleared her in- 
tegrity by faying, © I did it not, — VE have done 
it.” She allo was baniſhed. Caldonius having 


Nag and adds, that de wither all the ary 

who then cauſed him fo much affliction, were dit- 
poſed to retrieve their Chriſtian character by theſe 
methods, rather than to increaſe their faults by pride 
and infolence “. 

A confeſſor, named Celerinus, who lived in ſome 
part of Africa, - moſt probably in baniſhment,— 
was much grieved on account of the apoſtacy of 
his two filters, Numeria and Candida. He wept 
night and day in ſackcloth and athes on their ac- 
count; and, hearing of Lucian ſtill being in priſon 
and reſerved for martyrdom at Carthage, he wrote 
to him to intreat that either he himſelf or any of 
his ſuffering brethren, — particularly, a 
ſhould firſt be called to martyrdom, would reftore 
them to the Church. He begs the ſame favour 
for Etcuſa alſo; who, though the had not ſacri- 

faced, 
— * Evil. 18, 19. 
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402 HISTORY OF THE CHURCH. CHAP. IX, 


ficed, had given money to be excuſed from the 
act *. He affures Lucian of the ſincerity of their 
repentance; and ſays, it was evidenced by their 
kindneſs and afiiduity in attending on the ſuffer- 
ing brethren. He, manifeſtly, attributes too much 
to the character of martyrs, in affirming, that 
« becauſe they were friends and witneſſes of Chriſt, 
they had therefore a power of indulging all re- 
queſts of this fort.” This letter and the anſwer 
of Lucian contain a mixture of good and evil : 
they exhibit true grace tarniſhed with pitiable ig- 
norance, and ſuperſtition. Both Celerinus and 
Lucian were, doubtleſs, good men;—but we are 
more diſpoled to make candid allowances for the 
defects of our own age than for thoſe of preceding 
times. 

The conduct of Lucian affords a memorable 


and lamentable inſtance of the weakneſs of human 


nature even in a regenerate ſpirit. His anſwer to 
Celerinus f diſplays the moſt conſummate fortitude, 
—and this, —as far as appears — grounded, in the 
main, on the true faith and love of Chriſt. The 
exiſtence of a deplorable and ſubtile ſpirit of 
pride, in ſome degree, is, perhaps, not to be 
denied; but this holy man was, certainly, not 
aware of the alloy. — He deſcribes himſelf and his 
companions as ſhut up in two cells, and exceſſively 
ſqueezed, and oppreſſed with hunger, thirſt, and 
intolerable heat. He mentions a number of them 
as already killed in prifon; and adds that, in a 
tew days, he himſelf muſt expire. For five 
days,” ſays he, „we have received very little 
bread ; and the water 1s apportioned to us by mea- 
ſure.” —Such were the tufferings of this perſecu- 
tion.—-Lucian ſpeaks of all this in a cool, and 
molt unaffected manner ;—like one, whole mind 


was 


* Epi. 20. + Epiſ. 21. 


CENT. III. HISTORY OF CYPRIAN, 403 


was lifted up above the world and its utmoſt 
malice, and patiently expected a bleſſed immortality. 
As to the petition of Celerinus in favour of his 
filters, he informs him that Paul the martyr who 
had lately ſuffered, had viſited him WẽãIILE YET 
IN THE BODY, and had ſaid, —“ Lucian, I ſay to 
_ thee before Chriſt, that it any perlon after my 
deceaſe beg of you to be reſtored to the Church, 
do you, in my name, grant his requelt.” Lucian 
extends this generofity to the greateſt height ; 
and refers him to the general letter, which he had 
already written in behalf of the lapſed. Yet, he 
owns they ought to explain their cauſe before the 
biſhop, and make a confeſſion. It is very plain, 
however, that he attributes, in this matter, a ſort 
of ſuperior dignity to Paul, to himſelf, and to 
the other martyrs: and, no doubt, the vain-glory 
of martyrdom was much augmented by the ex- 
ceſſive regard which now bean to be paid to 
to ſufferers.— Theſe and ſimilar facts conſtrain 
the reluctant hiſtorian to acknowledge, that 
the corruptions of ſuperſtition, in regard to the 
immoderate honours paid to ſaints and martyrs, 
which afterwards, through Satan's artitice and de— 
luſion, grew to the enormous pitch of idolatry 
itlelf, had ALREADY entered the Church, and 
contaminated the ſimplicity and the purity of 
Chriſtian faith and dependence. Yet this con- 
cefſion,—it mult be remembered, —implies no tut- 

picion of hypocriſy either in the martyrs or in 
their admirers. This fame Lucian was a man of 
true, of ſubſtantial piety.— He wept and lamented 
exccedinvly on account of the lapled women; and 
had the fear of God conſtantly before his eyes. 
Probably, he was not very judicious: his letter 15 
confuled and perplexed beyond meaſure ; nor is it 
now eaſy to ſay, how far the obſcurity is to be 


e 0 2 abſcribed 


404 HISTORY OF THE CHURCH. CHAP, ix. 


aſcribed to the want of a clear underſtanding, or 
to his very diſtreſſed circumſtances, or to the cor- 
ruption of the text. 

It is evident that a ſpirit extremely dangerous 
to the cauſe of piety, humility, and wholeſome 
diſcipline, was ſpreading faſt in the African 
Church. Celerinus himſelf, who had been a con- 
feflor *, owns that the cauſe of his ſiſter had been 
heard by the clergy of her Church, —at that time 
it ſeems, deſtitute of a biſhop;—who had de- 
ferred the ſettlement of it till the appointment of 
the chief paſtor ;—but the precipitation of men 
would brook no delay. 

The eyes of all prudent and more diſcerning 
perſons in the Church were fixed on the biſhop of 
Carthage in this emergency. The danger of the 
loſs of the Golpel itſelf, by ſubſtituting a depend- 
ence on faints inſtead of Chriſt Jeſus, forcibly 
ſtruck his mind, His connexion with the Roman 
clergy, and the ſuperior regard to diſcipline which 
there prevailed, was of ſome ſervice on the occa- 
ſion; and, in his correſpondence with them t, he 
compares the immoderate aſſuming conduct of 
Lucian with the modeſty of the martyrs Mappa- 
licus and Saturninus; who had abſtained from ſuch 
practices: The former had written only in behalt 
of his own mother and ſiſter; and the latter, who 
had been tortured and impriſoned, had yet ſent 
our no letters whatever of this kind. Lucian, he 
complains, every where furniſhed the lapſed with 
letters teſtimonial for their reception into the 

Church, 


By a confeſſor in the language of thoſe times, we are 
always to underſtand a perſon, who has publicly profeſſed or 
confeſſed himſelf to be a Chriſtian, when called upon by the 
heathens to ſacrifice to their gods, or otherwiſe to worſhip 
them. 

+ Epiſ. 22. 


o 


CENT. 111. HISTORY OF CYPRIAN. 495 


Church, written with his own hand in the name 
of Paul while alive, continued to furniſh them 
after his death, and declared that that martyr had 
directed him to do fo;—though he ſhould have 
known, ſays Cyprian, that he ought to obey the 
Lord rather than his fellow-ſervant: 

A young perſon, named Aurelius, who had 
ſuffered torments, was ſeized with the ſame vanity, 
but was unable to write; and Lucian wrote many 
papers in his name. 

Cyprian complains of the odium thus incurred 
by the biſhops. In ſome cities he takes notice 
how the multitude had forced the biſhops to re- 
admit the lapſed ; but he blames thoſe rulers of 
the Church for want of faith and Chriſtian con- 
ftancy. In his own dioceſe he had occaſion for 
all his fortitude. Some, who were formerly turbu- 
lent, were now much more fo, and inſiſted on 
their ſpeedy re- admiſſion. He obſerves that bap- 
tiſm is performed in the name of the Father, Son, 
and Holy Ghoſt; and that remiſſion of palt fins 
1s then received; and then he complains that the 
name of Paul, in effect, is inſerted in the place of 
the Trinity. He applies, on this occaſion, St. 
Paul's well-known holy execration denounced 1n 
the beginning of the Epiſtles to the Galatians. 
He owns his obligation to Rome for the letters of 
their clergy, which were well calculated to with- 
ſtand theſe abuſes. 

He * wrote a congratulatory letter to the confeſſors 
Moyſes and Maximus, whole faith and zeal, united 
wack modeſty and with the ſtricteſt attention to diſ- 
cipline he had formerly much commended; and he 
now thanks them for the epiſtolary advice, which 
they had given to the African confeſſors. In their 
anſwer t they appear tranſported with holy joy; and 

elevated 


EN. 24 1 Epi. 25. 
e 3 


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with the lapſed. 


406 HISTORY OF THE CHURCH. CHAP. ix. 


elevated with the heavenly proſpects before them. 
They quote the New Teftament Scriptures re- 
lative* to theſe things; and expreſs ſuch ſtrength 
of faith, hope, and charity, as demonſtrates the 


real power of divine grace to have been poſſeſſed 


by em in a very eminent manner. Their love 


of the divine word and of juſt diſcipline appear no 


leſs great than their zeal and ardour for martyr- 
dom. They obſerve how deeply and how widely 
ſpread the evil of detection had been; and they 


_ conclude with very juſt obſervations on the right 


method of treating the lapſed, in perfect agree - 
ment with Cyprian. Greatneſs of mind, a high 


ſenſe of the importance of order, a heavenly 


warmth of temper, and an accuracy of judg- 
ment are equally and abundantly evident in this 
epiſtle: Such endowments exiſting in juſt pro- 
portion prove that the work of the Holy Spirit was 
very ſound 1n theſe excellent men. 

Cyprian now wrote to the lapſed themſelves; and 
rebuked the precipitation of ſome, and expoſed 
the injuſtice of their claims, ſince they acted as if 
they took to themſelves the whole title of the 
Church: he commended the modeſty of others, who 
refuſed to take advantage of the indiſcreet recom- 
mendation of the martyrs, and who wrote to him 
in the language of penitents ;—whence it appears 
that the folly of the lapled was by no means 
univerſalt. 

Gaius Diddenfis, one of the preſbyters of Cyp- 
rian, undertook, along with his deacon, againſt the 
ſenſe of the reſt of the clergy, to communicate 
Repeated admonitions availed 
not to a reformation. As the biſhop was ſenſible 
that the common people, for whoſe falvation he 

was 


* Mat. v. 10, 11. Luke vi. 23. Mat. x. 18. Rom. viii. 35. 
7 Epiſ. 26. 


CENT. III. HISTORY OF CYPRIAN, 407 


was ſolicitous, were deceived by theſe things, he 
commends his clergy for refuſing communion with 
ſo obſtinate and irregular a preſbyter and deacon. 
— He again * intimates his intention of judging 
all things in full council upon his return; and 
treats them to co-operate, in the mean time, 
with his views in the maintainance of diſcipline. 
In writing again to the Roman clergy he declares 
his determination of acting as God had directed 
his miniſters in the Goſpel, if the contumacious 


were not reformed by his and by their admo- 
nitions t. 


The Roman clergy, condole afſectionately with 


Cyprian; — “ Our ſorrow,” ſay they, © 1s doubled, 
becauſe you have no reſt from thele preſſing dif- 
culties of the perſecution; and becauſe the im- 
moderate petulance of the lapſed has proceeded to 
the height of arrogance. But, though theſe things 
have grievouſly afflicted our ſpirits; yet your firm- 
neſs and evangelical ſtriftnels of diſcipline have 
moderated the load of vexation: You have both re- 
ſtrained the wickednels of certain perſons; and alſo, 
by exhorting them to repentance, have ſhewn them 
the wholeſome way to ſalvation. — We are aſtoniſhed 
that they ſhould proceed to ſuch lengths, in a 
time ſo mournful, ſo unſcaſonable as the prelent; 
—that they ſhould not ſo much as Ask for re-com- 
munion with the Church; but claim it as a right;— 
and even affirm that they are already forgiven | in 
heaven.“ 
with pertinent arguments: and proceed, in the 
ſpirit of charity, to lay,—* Never ceale, brother, 
— in your love of ſouls, —to moderate and reſtrain 
theſe violent ſpirits; and to offer the medicine of 
truth to the erroneous, though the inclination of 
the fick be often oppoſite to the prudent induſtry of 


tlie | 


* Epi. 27. 1 Epiſ. 28. 
e 4 


They then confute ſuch abſurd claims 


— 


Ry 


408 Hts ToRT OF THE CHURCH. CHAP. ix. 


the phyſician. Theſe wounds of the lapſed are 
freſh and produce conſiderable tumours; but we 
feel aſſured, that, in proceſs of time, their heat 
and violence will ſubſide; and the patients them- 
ſelves will then be thankful for that delay, which 
was abſolutely neceſſary for a wholeſome cure, pro- 
vided there be none to arm them with weapons 
againſt themſelves, and, by perverſe inſtructions, to 
demand for them the deadly poiſon of an over- 
haſty reſtoration : for we cannot think that they 
would all * have dared to have claimed their ad- 
miſſion ſo petulantly without the encouragement 
of {ome perſons of eccleſiaſtical influence. We 
know the faith, the inſtitution, the humility of the 
Carthaginian Church; hence we have been ſur- 
priled in noticing certain harſh reflections made 
againſt you in a certain epiſtle, when we have for- 
merly had repeated proof of your mutual charity.“ 
They proceed to give the moſt wholeſome ad- 
vice to the lapſed; and, in truth the whole conduct 
of the Roman clergy, at this ſeaſon, reflects the 
higheſt honour on their wiſdom and their affection; 
and affords the moſt pleafing proots of the good ſtare 
of that Church at that time. The ſame can by no 
means be ſaid of Cyprian's: They were, —as we have 
ſeen—, a declining people before his appointment ta 
the See; and the ſcourge of perſecution produced 
vaſt numbers of apoſtates.— In thole days of diſ- 
cipline the lapſed, by their eagerneſs for re- admiſ- 
ſion, ſhewed the fame diſpoſitions of ſelfiſhneſs 
and of pride, which, in our times, are evinced by 
wiſhing to hear nothing but comtort preached to 
them,—by finding fault with miniſters who dare 
not ſpeak falſe peace and by unſoundly healing 
themſelves.— W are perfectly lax in point of 


- © ceiicipline; 


* They muſt have underſtood that by much the major part 
at leaſt of the lapſed were guilty of this evil 


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CENT. 111. HISTORY OF CYPRIAN. 409 


diſcipline :—-Who regards its menaces againſt the 
diforderly ?—-With the firſt Chriſtians this was an 
awful concern.—The fame depravity of nature 
ſeems now to work on corrupt minds in another 
way; but ſo as ſtill to exerciſe the patience and 
fortitude of godly miniſters; who, by perſevering 
in their duty and not giving way to the unreaſon- 
able humours of their people in things of import- 
ance, will find, in the end, a wholeſome iſſue even 


with many of their moſt unpromiſing and froward 
hearers. 

An African, named Privatus, who had left his 
country and travelled to Rome, ſolicited to be 
there received as a Chriſtian. Cyprian had men- 
tioned him to the Roman clergy, and pointed out 
his real and dangerous character. In the cloſe of 
this admirable *letter they inform him that, be- 
fore they had received his cautionary letters, they 
had detected the impoſtor. At the fame time 
they lay down a golden maxim, that we all ought 
to watch for the body of the whole Church, dif- 
fuſed through various provinces.” —It was this 
unity and uniformity of the Chriſtian Church 
which, hitherto, had preſerved it, under God, 
from the infection of herefies. None of thele 
were yet able to mix themſelves with the © bod 
of Chriitt :” and the Church, —inſtead of being 
broken into ſmall handfuls of diſtinct ſets of per- 
ſons, all glorying in having ſomething peculiarly 
excellent, and prone to deſpiſe their neighbours, 
as yet knew no other name than that of Car1s- 
TIAN: numbers and diverſity of place alone pre- 
vented their aſſembling all together; tor they were 
one people. In Italy and Africa the union at this 
time appears very ſalubrious: and the vigorous ſpirit 

N VV and 
„ Epiſ. 29. 
+ Colo. i. 24. His body's fake, wich is the Church. 


410 HISTORY OF THE CHURCH. CHAP. IX, 


and found underſtanding of Cyprian was enabled to 
apply the ſolid graces of the Roman Church 
as a medicine for the reformation of his own diſ- 

ordered flock. 5 
The Roman clergy, in a “ ſecond letter, take 
notice of St. Paul's elogium of their Church in 
the beginning of his epiſtle;—* that their faith 
was ſpoken of through the whole world,” and 
they expreſs their defire of treading 1n the ſteps 
of their Chriſtian predeceffors. They mention 
the caſes of *Libellatici, which were two-fold ; 
iſt Of thoſe who delivered in written teſtimonials 
to heathen magiſtrates, in which they abjured 
the Goſpel; and who, at the ſame time, by pay- 
ing money, obtained the privilege of not ſacrific- 
ing to the gods.—2dly, Of thoſe who procured 
friends to do theſe ſame things for them. Both 
kinds, —thele laſt, as well as thoſe, who had actu- 
ally ſacrificed, were cenſured by the Roman clergy 
as lapſed perſons. They mention likewiſe the 
letters fent by the Roman confeſſors into Africa 
to the ſame purport, and expreſs their joy on ac- 
count of the confiſtency of their conduct in mat- 
ters of diſcipline with their ſufferings for the faith. 
They declare their agreement, in opinion with Cy- 
prian,—to defer the tettlement of thele affairs til! 
ſome general meaſure could be planned for this 
purpoſe, after peace ſhould be reſtored. Be- 
hold,“ ſay they, © almoſt the whole world is laid 
waſte: —Fragments of the fallen he in every 
place :—With one and the ſame counſel, with 
unanimous prayers and tears, let us,—who ſeem 
8 hitlierto 


* Epiſ. 3o. | 

+ do called from libellus, - which here means a conciſe 
written document, ſigned by the perſon whom it concerned, 
aud containing an account of his religion: In many caſes, it 
was only ſigned by ſome creditable and well known friend.— 
An evaſive contrivance for the purpoſe of quieting inſiucere 
conſciences, not yet quite hardened! 


CENT. III, HISTORY OF CYPRIAY, 411 


hitherto to have eſcaped the ruins of this viſitation, 
as well as thoſe, who have not ſtood entirely faith- 
ful during the perſecution, intreat the Divine Ma- 
jeſty, and beg peace in the name of the whole 
Church: let us cheriſh, guard, and arm one ano- 
ther with mutual prayers : let us fupplicate for the 
lapſed, that they may be raiſed : let us pray for thoſe 
who do ſtand, that they may not be tempted to their 
ruin; let us pray alſo, that thoſe, who have fallen, 
may become ſenſible of the greatnets of the crime, 
and may have the wildom nat to with for a crude 
and momentary medicine, and that they may not 
diſturb the yet fluctuating ſtate of the Church,— 
leſt they ſhould appear to ag ggravate our diſtreiles 
by exciting INTERNALLY leditious and inflam- 
matory commotions.— Let them knock at the 
doors, but not break them.—Let them go to the 
threſhold of the Church, but not leap over it. 
Let them watch at the gates of the heavenly 
camp, but with that modeſty which becomes 
thoſe who remember they have been delerters. 
Let them arm themſelves indeed with the weapons 
of humility, and reſume that ſhield of faith winch 
they dropped through the fear of death; but to 
that they may be armed againſt the devil, — not 
againſt that very Church, which laments over their 
fall.“ 
The want of a biſhop at Rome was an :ddi- 
tional reaſon for delay. They ſpeak of certain 
biſhops who lived in their neighbourhood, and. 
alſo of others, who, through the flame of perſecu- 
tion, had fled to them from diſtant provinces.— 
who all concurred in the fame views. 

There was a very young man, named Aurelius, 
whom Cyprian ſpeaks of as greatly excelling in 
the graces of Chriſtianity. He had twice under- 
gone the rage of perſecution for the fake of Chriſt: 

Banithment 


412 HISTORY OF THE CHURCH, CHAP. ix. 


Baniſhment was his firſt puniſhment, and torture 
the ſecond. The biſhop had ordained this youth 
a reader in the Church of Carthage; and he apo- 
logiſes on account of the peculiar circumſtances 
of the caſe and of the times, for his not having 
previouſly conſulted his preſbyters and deacons. 
He beſeeches them to pray, that both their biſhop 
and good Aurelius may be reſtored to the exerciſe 
of their reſpective functions. I cannot but hence 
obſerve, how exact and orderly the ideas of ordi- 
nation were in thoſe times. lt is not to the ad- 
vantage of godlineſs among us, that perſons can 
now be introduced to very high offices in the 
miniſtry without much previous trial, ceremony or 
difficulty * 

83 was alſo ordained a reader by the 
fame? authority. However weak in judgement he 
may appear from the tranſact ions between him and 
Lucian already ftated, the man ſuffered with great 
zeal for the fake of Chriſt. The very beginning 
of the perſecution found him a ready combatant. 
For nineteen days he had remained 1n priſon fet- 
tered and ſtarved; but he perſevered and eſcaped 
at length without martyrdom. His grandfather 
and two of his uncles had ſuffered for Chriſt, 
and their anniverfaries were celebrated by the 
Church, 

It ſeems, that Cyprian thought proper to reward 
with honourable eſtabliſhments in the Church 
thoſe who had ſuffered with the greateſt faithful- 
neſs in the perſecution, which was now drawing to 
a cloſe. Numidicus was advanced to the office 
of preſbyter. He had attended] a great number 

of martyrs who were murdered, partly with ſtones, 
and partly by fire. His wife, ſticking cloſe by his 
kde, was burnt to death with the reſt: He himſelf, 


balf 
* Epiſ. 33. + Epiſ. 34. ü Epiſ. 35. 


CENT. III. HISTORY OF CYPRIAN. 413 


half burnt, buried with ſtones and left for dead, 


was found afterwards by his daughter; and, 
through: her care, he recovered. Probably, this 
laſt caſe was the effect of the tumultuary rage of a 
perſecuting populace: The ferocity of many in 
| thoſe times did not permit them to wait for legal 
orders.—Who can tell the number of Chriſtian 
ſufferers, which this mode of opp mult have 
added to the liſt of martyrs? 

Amidſt all theſe cares the charity and diligence 
of Cyprian toward his flock was unremitted. 
The reader who loves the annals of genuine and 
active godlineſs will not be wearied in ſeeing {till 
freſh proofs of it in extracts of two letters to his 
clergy *. 

« Dear brethren, I ſalute you: By the grace 
of God, I am ſtill ſafe; and I wiſh to come "on 
to you ;—that our mutual deſire, and that of all the 
brethren may be gratified. Whenever, on the ſettle- 
ment of your affairs, you ſhall write to me that ! 
ougzht to come, or, if he Lord ſhould condeſcend 
to make it plain to me before, then I will come to 
you ; for where can I have more happineſs and 
joy, than there, where God appointed me both 


firſt to become a believer, and alſo to grow in 


faith. I beſeech you, take diligent care of the 
widows, of the ſick, and of all the poor; and 
ſupply alſo rangers, it any be indigent, with 
what is needful for them, out of my proper por- 
tion which I left with Rogatian the preſbyter. 
And leſt that ſhould, by this time, be all ſpent, 
I have ſent by Naricus the Acolyth t, another ſum 
of money to the {ame preſbyter, that you may the 
more readily and largely ſupply the diſtreſſed. 


Though 
Epiſ. 36, 37. 


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414 HISTORY OF THE CHURCH. CHAP. 1X, 


Though you have been frequently admoniſhed 
by my letters to ſhew all care for thoſe, who have 
elortouſly confeſſed the Lord and are in prifon, vet 
I muſt repeatedly intreat your attention to the 
fame thing. I wiſh circumſtances would permit 
my preſence among you : With the greateſt pleaſure 
and readineis would I diſcharge theſe ſolemn duties 
of love and affection towards our brethren. But— 
Do you repreſent me.—A decent care for the in- 
rerment, not only of thoſe who died in torture, 
but alſo of ſuch as died under the preſſures of 
confinement, is neceſſary. For, whoever hath ſub- 
mitted himſelf totorture and to death under the eve 
of God, hath already ſuffered all that God would 
have him to ſuffer —Mark alſo the days in which 
they depart this life, that we may celebrate their 
commemoration among the memorials of the mar- 
tyrs: though our moſt faithful and devoted friend 
Tertullus, —who, agreeably to his uſual exactneſs 
and care, attends to their obſequies, —hath written, 
ſtill writes to me, and ſignifies the days in which the 
bluficd martyrs are tranſmitted to immortality.— 
Their memorials are here celebrated, and I hope 
ſhortly, under divine providence, to be able to 
celebrate them with you. Let not your care and 
diligence be wanting for the poor, who have ſtood 
firm in the faith, and have tought with us in the 
Chriſtian warfare. Our affectionate care and at- 
tention to them are the more requiſite, becaule net- 
their poverty nor perſecution have driven thein 
from the love of Chriſt.“ 

Every one knows into what idolatry theſe com- 
memorations of martyrs afterwards degenerated.— 
But I obſerve few or no ſigns of it in the days of 
Cyprian. 

In addition to other evils the providence of God 
now thought fit to exerciſe the mind of Cyprian 
with 


CENT. 111. HISTORY OF CYPRIAN. 413 


with one of the moſt diſtreſſing calamities, which 
can happen to a lover of peace and charity, — the 
riſe of a ſchiſm. 

There * exiſted in the Church of Carthage a perſon 
of a very exceptionable character, named Feliciſſi- 
mus, who had long been a ſecret enemy ot the bilhop. 
By the ſame artifices and blandiſhments, which ſedi- 
tious perſons make ule of in all ages, this man had 
enticed ſome of the flock to himlelf; and he held 
communion with them on a certain mountain. 
Among theſe and in their neighbourhood, there arri- 
ved ſeveral diſcreet br ethren, who were authorized 
by Cyprian to diſcharge the debts of poor Chrif- 
tians; and to furmſh them with {mall ſums of 
money to begin buſineſs again; and alſo to make 
a report of their ages, conditions, and qualities, 
that he might ſelect ſuch of them for eccleſiaſtical 
offices, as ſhould be judged properly qualified. 
Feliciſſimus oppoſed and thwarted both theſe de- 
ſigns. Several of the poor, who came firſt to be 
relieved, were threatened by him with imperious 
ſeverity, becauſe they refuſed to communicate on 
the mountain, This man growing more inſolent, 
and taking advantage of Cyprian's abſence, —whole 
return he ſpecdily expected becauſe the perſecution 
had nearly ceaſed at Carthage, ra ſed an oppoſition 
againſt the biſhop in Fox M, found means to unite 
a conſiderable party to himſelf, and threatened all 
thoſe perſons, who did not chuſe to partake in the 
ſedition.— Among other crimes this ſower of diſ- 
cord had been guilty of adultery; and he now faw no 
method of preventing an infamous excommunica- 
tion, but that of letting up himſelf as a leader.— His 
ſecond in this odious buſine ls was named Augendus; 
who did his utmoſt to promote the ſame views.— 
Cyprian, by letter, expreſſed his vehement forrow on 

account 

„Epil. 38. 


416 HISTORY OF THE CHURCH. CHAP, IX. 


account of theſe evils, promiſed to take full cogni- 
zance of them on his return, and in the mean-time 
he wrote to his clergy to ſuſpend from communion 
Feliciſſimus and his abettors.— His clergy wrote to 
him in anſwer, that they had ſuſpended the chiefs 
of the faction accordingly . 

In the mean-time there were not wanting ap- 
Tight and zealous miniſters, who inſtructed the 
ple at Carthage. Among theſe were —— 
Britius the preſbyter, alſo Rogatian and Numi- 
dicus, confeſſors; and ſome deacons of real god- 
lineſs. Theſe warned their flocks of the evils of 
ſchiſm, and endeavoured to preſerve peace and 
unity, and to recover the lapſed by wholeſome 
methods. In addition to their labours Cyprian 
wrote now to the people themſelves. * For,” 
fays he, the malice and pertidy of ſome preſbyters 
hath effected, that I ſhould not be able to come 
to you before Eaſter J. But the ſource of the 
faction of Feliciſſimus is now diſcovered, and we 
are acquainted with the foundation on which it 
ſtands. His followers encouraged certain confeſ- 
fors, that they ſhould not harmonize with their 
biſhop, nor obſerve eccleſiaſtical diſcipline faith- 
fully and modeſtly. And as if it were too little 
for them to have corrupted the minds of cor.tel- 
fors, and to have armed them againſt their paſtor, 
and to have ſtained the glory of their confeſlion. 
they turned themſelves to poiſon the ſpirits of the 
lapſed, to keep them from the great duty of con- 
ſtant prayer, and to invite them to an unſound 
and dangerous re- admiſſion. But I belecch you. 
brethren, watch againft the ſnares of the devil : 
Be on your guard and © work out your own falva- 
tion :” this is a ſecond and a different tort of peric- 


cution 
* Epiſ. 3 8 . Epif. 40. 
In what way they hindered his arriving ſooner will appea: 
_ afterwards, 


CENT. III. HISTORY OP CYPRIAN. 417 


cution and temptation. The five ſeditious preſby- 
ters may be juſtly compared to the five pagan rulers, 
who lately, in conjunction with the magiſtrates, 
publiſhed ſome plauſible arguments with a view of 
ſubverting fouls. The ſame method is now tried, 
for the ruin of your ſouls, by the five preſbyters 
with Feliciſhmus at their head : They teach you, 
—that you need not petition;—that he who hath 
denied Chriſt, may ceaſe to ſupplicate the fame 
Chriſt whom he hath denied ;—that repentance is 
not neceſſary ;—and in ſhort, that every thing 
ſhould be conducted in a novel manner and con- 
trary to the rules of the Goſpel. | 
My baniſhment of two years, and my mourn- 
ful ſeparation from your preſence ; my conſtant 
grief and perpetual lamentation; and my tears 
flowing day and night, becauſe the paſtor whom 
you choſe with to much love and zeal could not 
ſalute nor embrace you,—all this, it ſeems, was 
not a ſufficient accumulation of ſorrow. To my 
diſtreſſed and exhauſted ſpirit a ſtill greater evil 
muſt be added,—that in ſo great a ſolicitude I 
cannot, with propriety, come over to you, The 
threats and ſnares of the perfidious oblige me to 
ule caution ; left, on my arrival, the tumult ſhould 
increaſe: and left | myſelf, the biſhop, who ought 
to provide in all things for peace and tranquillity, 
ſhould ſeem to have afforded matter for ſedition, 
and again to exaſperate the miſeries of the perſe- 
cution. Moſt dear brethren, I beſeech you do not 
give raſh credit to the pernicious repreſentations; 
of thoſe who put darkneſs for light: They ſpeak, 
but not from the word of the Lord : They pro- 
mile to reſtore the lapſed, who are themſelves 
ſeparated from the Church. 
There 1s one God, one Chriſt, one Church. 
Depart, I pray you, far from theſe men, and avoid 
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„ 


418 HISTORY or THE CHURCH. CHAP, ix. 


their diſcourſe, as a plague and peſtilence. They 


hinder your prayers and tears by affording you 


falſe conſolations. Acquieſce, I befeech you, in 
my counſel : I pray daily for you, and defire you 
to be reſtored to the Church by the grace of the 
Lord. — Join your prayers and tears with mine. 
But, if any perſon ſhall deſpiſe repentance, and be- 
take himſelf to Feliciſſimus and to his faction, let 
him know that his re-admifſion into the Church 
will be impracticable.” 


It is not poſſible, by a few extracts, to give a 


perfect idea of the glowing charity, which reigned 
in Cyprian's breaſt on this occaſion. Whoever 
has attended to the imbecility of human nature, 


ever prone to conſult eaſe, to humour felfiſh feel- 


ings, and to admit flattery, will fee the difficult 
trials of patience, which faithful paſtors, in all 
ages, have endured from the inſidious arts of thoſe 
who would heal the wounds of people falſely.— 
Uncharitable - and, imperious—are the uſual epi- 
thets with which they are aſperſed on account of 
their faithfulneſs. But Wiſdom is juſtified of 
her children.“ 

But there was alſo another character, who was 
a primary agent in theſe difagreeable ſcenes.— 
Novatus, a preſbyter of Carthage, a man ex- 
tremely ſcandalous and immoral . His domeſtic 
crimes had been ſo notorious as to render him not 


only no longer fit to be a miniſter, but even un- 


worthy to be received into lay-communion, The 
examination of his conduct was about to take 
place, when the breaking out of the perſecution 


by Decius prevented it. He it was, who ſup- 


ported and cheriſhed the views of Feliciſſimus and 


of the reſt; and he appears, by his addrets and 


capacity, to have beca extremely well paid 
to 
* Epil. 49. 


CENT. ITT. HISTORY OF RIAN. 419 


ro produce much miſchief in the Church. He 
could do it no ſervice ; becauſe he was abſoluteiy 
devoid both of honeſty and conſcience. —Felti- 
cifſimus himſelf, though at firſt the oſtenſible 
leader of the congregation on the mountain, gave 


way afterwards to one of the five preſbyters, named 


Fortunatus, who was conſtituted biſhop in oppo- 


ſition to Cyprian. Moſt of the five had been 


already branded with infamy for immoralities. 
Yet ſo deep is the corruption of human nature,— 
that ſuch characters uſually find advocates to 
eſpouſe them, even where the light of the Goſpel 
ſhines, and where there exiſt paſtors of eminent ſanc- 
rity. The fact is, paſtors of this laſt deſcription cauſe 
numerous enemics to themſelves by irritating the 
corruptions of wicked men, which they conſtantly 
do by refuſing to ſpeak peace where there is no 
peace.— It is no flight proof of the ſtrength of 
thele evils, that even a perſecution the moſt 
dreadful yet recorded in the annals of the Church, 
did not perfectly unite Chriſtian profeſſors in lore. 
The pious reader will, hence, inter the neceſſity, 
which called for ſo ſevere a ſcouręe to the Church; 
and will alſo remark the advantages thence accruing 
to the really faithful, either by happily removing, 
them to reſt out of a world of fin and vanity, or 
by promoting their ſanctification, if their pilgrim- 
age be prolonged. | 
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tian, a friend of the conteflor Moyles, who has 
been already mentioned, and whole ſufferings at 
Rome were of a tedious nature. Novatus had 
the addreſs and management to effect the fepara- 
non of Novatian from the Church. — Moyes 
5 b 2 renounced 


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420 HISTORY OF THE CHURCH. CHAP. ix. 


renounced all intercourſe with his former friend 
and acquaintance on account of this conduct; and 

ſoon after died in priſon where he had han con- 

fined nearly a year. Doubtleſs, he entered into 
eternal glory at length, having left the evidence of 

modeſty and peaceableneſs in addition to his other 
more ſplendid virtues, as teſtimonies of his love 
to the Lord Jeſus. 

Novatus found the religious ideas of his new 
aſſociate and partner arranged in extreme oppoſi- 
tion to his own. Novatian had been a ftoic 
before he was a Chriſtian; and he ſtill retained the 
rigour of the ſect to ſuch a degree, that he diſ- 
approved of receiving thoſe into the Church who 
once had lapſed, though they gave the fincereſt 
marks of repentance. Full of theſe unwarranted 
ſeverities, he exclaimed againſt the wiſe and well 
tempered lenity of the Roman clergy in receiving 
penitents. Many of the clergy of Rome, who 


were ſtill in ik for the faith; and among theſe 


Maximus and others, to whom Cyprian had for- 
merly written, were ſeduced by this apparent zeal 
for Church-diſcipline ; and they joined Novatian. 

His African tutor, with aſtoniſhing inconſiſtency, 
after having ſtirred up a general indignation in his 


on country and againſt his own biſhop on account 


of ſeverity to the lapſed, now ſupported a party 
who complained of too much lenity at Rome. It is 
hard to fay which of the two extremes 1s the 


_ worſe: —Novatus defended both within the com. 


pals of two years; — and with equal pertinacity. 
The Roman clergy thought it high time to 


ſtem the torrent. They had, for fixteen months *, 


with ſingular piety and fortitude governed the 
Church during one of its moſt ſtormy ſeaſons. 


Schiſm was now added to perſecution: The neceſ- 


ſity 
* Fleury, B. 6. 


CENT. 111. HISTORY or CYPRIAN, 421 


ſity of chooſing a biſhop grew more and more 
urgent ; yet a biſhop of Rome muſt, of courſe, 
be in the moſt imminent danger of martyrdom 
—for Decius threatened all biſhops with great 
haughtineſs and aſperity. Sixteen of them hap- 
pened to be then at Rome, and theſe ordained 
Cornelius as the ſucceſſor of Fabian. He was 
very unwilling to accept the office; but the peo- 
ple, who were preſent, approved of his ordination; 
and no ſtep was to be neglected, which might be 
uſeful in withſtanding the growing ſchiſm. — The 
life of Cornelius appears to have been worthy of 
the Goſpel: Novatian, however, not only vented 
many calumnies againſt him, but allo contrived, 
in a very irregular manner *, to be elected biſhop 
in oppoſition. 

Thus was formed the firſt body of Chriſtians, 
who, in modern language, may be called pissEN- 
TERS; that is, men, who ſeparate from the general 
Church, not on grounds of doctrine, but of dif- 
cipline. The Novratianiſts held no opinions con- 
trary to the faith of the Goſpel. It is certain from 
ſome writings of Novatian extant t, that their 
leader was found in the doctrine of the Trinity. 
But the conteſlors, whom his pretenſions to ſupe- 
rior ? purity had ſeduced, returned afterwards to 
the 1 of Cornelius, and mourned over 
their own credulity. In a letter of Cornelius to 
Fabius, biſhop of Anioch, a few circumſtances 
are occaſionally mentioned from which an idea of 
the ſtate of the Church of Rome, at that time, 
may be collected d. There were under the biſhop 

torty- 
* See in Euſeb. B. 6. Cornelius's letter concerning Novatian 


whom Euſebius confounds with Novatus by miſtake, 
+ See Waterland's Importance of the Tra 
t Epiſ. 48 and 49. 
$ About the middle of the third century, 
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422 HISTORY OF THE CHURCH. CHAP. IX. 


forty- ſix prieſts, ſeven deacons, ſeven ſub-deacons, 
forty-two acolyths, fifty- two exorciſts, readers, and 
porters, and upwards of fifteen hundred widows, 
and infirm or diſabled perſons.—** The number of 
the laity was,” ſays he, © innumerable.” —1 don't 
know ſo authentic a memorial of the numbers of 
the Chriſtians in thoſe times. 

In his letter he charges Novatian,—perhaps with- 
out ſufficient warrant, with having denied himſelf 
to be a prieſt during the heat of the perſecution, 
and with obliging his ſeparatiſts, when he adminiſ- 
tered to them the Lord's ſupper, to ſwear to ad- 
here to himſelf. —The party, however, at Rome 
daily loft ground: Nicoſtratus the deacon was 
among the very few perſons of note there who, after 
being ſeduced by the arts of Novatian, did not re- 
turn into communion and peace with Cornelius. 


— Conſcious of {candalous crimes®, this ſchiſmatic 


fled from Rome into Africa ;—whither Novatus 
himſelf allo returned : and there the Novatians found 
many adherents, and are ſaid to have elected for 
themſelves, as a fort of counter-biſhop, a preſbyter, 
named Maximus, who had been, lately, ſent as 
deputy from Rome by Novatian, to inform Cyprian 


of the new election + in oppoſition to that of Cor- 


elius.— This fame deputy Cyprian had rejected 
from communion. 


It would not have been worth while to have 
detailed theſe events io diſtinctly, but for the pui- 
pote of marking the ſymptoms of declenfion in 
the Church,—the unity of which was now broken 
for the firſt time: for it ought not to be concluded 
that all the Novatians were men void of the faith 
and love of Jeſus. The artifices of Satan alſo, in 
puſhing forward oppoſite extremes, are worthy of 


notice: 


* The Nov:tians called themſelves Cathari, pure people, 
+ The election of Novatian. 


CENT. 111. HISTORY OF CYPRIAN. 423 


notice : The ſkilful tempter tries both the lax and 
the ſevere method of diſcipline. The former he 
finds more ſuitable to the ſtate of Chriſtianity in 
our times; but it could gain no ſolid footing in 
the third century. The Novatian ſchiſm ftood at 
laſt on the ground of exceſſive ſeverity ;—a certain 
proof of the ſtrictneſs of the eccleſiaſtical government 
then faſhionable among Chriſtians, and, of courſe, of 
great purity of life and doctrine having been pre- 
valent among them: To refuſe the re- admiſſion 
of penitents was a dangerous inſtance of phariſai- 
cal pride: but, in juſtice to Novatian, it ought 
to be mentioned, that he adviſed the exhorting of 
the lapſed to repentance, though, he thought, that 
they ſhould then be left to the judgment of God. 
On the ſame plan he alſo e dae ſecond mar- 
riages :—Extreme auſterity and ſuperſtition were 
growing evils in this century; and they were 
cheriſhed by falſe philolophy. 

At length, Cyprian ventured out of his retreat 
and returned to Carthage. In what manner he 
there conducted himſelf (hall be the ſubject of the 
next chapter. 


DD 4 CHAP. 


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424 HISTORY OF THE CHURCH. CHAP, x. 


CHAT KL 


CYPRIAN'S SETTLEMENT OF HIS CHURCH 
_ AFTER HIS RETURN, AND THE HISTORY 
OF THE WESTERN CHURCH TILL THE 
PERSECUTION UNDER GALLUSs. 


HE prudence of Cyprian had been fo re- 
markable during the whole of the perſecu- 
tion of Decius, that we may fairly conclude he 
had ceaſed to apprehend any perſonal danger when 
he appeared again in public at Carthage. In 
fact, it was not the ceſſation of malice, but the 


diſtraction of public affairs, which put an end to 


this perſecution. Decius, on account of the in- 
curſion of the Goths, was obliged to leave Rome; 
and God gave a reſpite to his ſervants, while men 
of the world were wholly taken up with reſiſting 
or mourning under their ſecular calamities.— After 
Eaſter a council was held at Carthage, and the eyes 


of Chriſtians were turned toward it: The Church 


was in a very confuſed ſtate; and fome ſettlement 
of it was expected under the auſpices of Cyprian 
and the other biſhops of Africa. At firſt, a ſhort 


delay was occaſioned on account of doubts which 


aroſe reſpecting the validity of the election of 
Cornelius*. But an exact information of the cir- 
cumſtances laid open the truth: the regularity of 
his appointment and the violation of order in the 


ſchiſmatical ordination of Novatian, by ſome per- 


tons who were in a ſtate of intoxication appeared 


ſo 


See Cornclius' letter in Euſeb. 


CENT. 111. CYPRIAN. 425 


ſo clearly that no room for heſitation was left: 
Novatian was rejected in the African ſynod ;— 
Feliciſſimus, with his five preſbyters, was con- 
demned; and Cornelius was owned as legitimate 
biſhop of Rome. - And now the caſe of the 
lapſed, which had given ſo much diſquietude, and 
which Cyprian had fo often promiſed to ſettle in 
full council, was finally determined :—and with 
men, who feared God, it was no hard thing to 
adjuſt a due medium.—A proper temperature was 
uſed between the precipitation of the lapſed and 
the ſtoical ſeverity of Novatian. Hence, tried pe- 
nitents were reſtored, and the caſe of dubious 
Characters was deferred; and yet every method of 
Chriſtian charity was uſed to bring about and 
facilitate their repentance and re-admiſſion. 
Fortunatus preſerved ſtill a ſchiſmatical aſſem- 
bly. But both this biſhop and his flock ſhrunk 
ſoon into inſignificance. The Chriſtian authority 
of Cyprian was reſtored. The Novatian party 
alone remained a long time after, in Africa and 
elſewhere, numerous enough to continue a diſtinct 
body of profefſing Chriſtians. The very little 
ſat isfactory light, which Chriſtian annals afford 
concerning theſe diſſenters, ſhall be given in its 
place. And, as I am convinced that the Al- 
mighty has not limited his creatures to any parti- 
cular and ſtrictly defined modes of Church-govern- 
ment, I cannot be under much temptation to 
partiality.— The laws, indeed, of hiſtorical truth 
have obliged me to ſtate facts which prove their 
ſeceſſion to have been unjuſtifiable; but that cir- 
cumſtance does not render it impoſſible that the 
Spirit of God might be with ſome of this people 
during their continuance as a diſtinct body of 
Chriſtians. 
Thus did it pleaſe God to make uſe of the 
vigour and perſeverance of Cyprian in money 
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426 HISTORY OF THE CHURCH. CHAP. x. 


the Church of Carthage from a ſtate of moſt de- 
plorable declenfion. Firſt, ſhe had loſt her purity 
and piety to a very alarming degree; then, ſhe was 
torn with perſecution, and fifted by the ſtorm ſo 
much that the greateſt part of her profeſſors apoſ- 
tatized; and, laſtly, ſhe was convulſed by ſchiſms, 
through men's unwillingneſs to ſubmit to the rules 
of God's own word in wholeſome diſcipline and 
fincere repentance. On Cyprian's return, how- 
ever, a new train of regulation was eſtabliſhed by 
the council of Carthage; and unity was reſtored 
in a great meaſure: The accounts of the ſucceed- 
ing tranſactions are imperfect; but there is great 
reaſon to believe that the Church of God was much 
recovered in theſe parts. 

Decius loſt his life in battie in the year two 
hundred and fifty-one, after having reigned thirty 
months.—A prince—neither deficient in abilities 


nor in moral virtues, but diſtinguiſhed, during this 


whole period, by the moſt cruel perſecution of 
the Church of God; he appears to have been 


bent on its ruin; but was itopped 1n his career by 
an over-ruling providence. 


The Church were now allowed peace for a little 
time under Gallus, the ſucceſſor of Decius. 
There remain a few circumſtances to be obſerved, 


which attended this perſecution in the Weſt, be- 


tore we proceed to relate its effects in the Eaſtern 


Church. 


Cyprian, zealous for the unity of the Church, 
informed Cornelius, * that certain perſons came 
to Carthage from Novatian, who inſiſted on being 
heard as to ſome charges which they had to produce 

againſt Cornelius: — But, —that as ſufficient and 


ample teſtimony had already been given in favour 


of Cornelius, —as a prudent delay had alſo been 
made, 
* Epiſ. 41. 


CENT, 111. CYPRIAN. 427 


made,—and as the ſenſe of the Church of Rome 
had been authentically exhibited, any further au- 
dience of the NovArrANs had been refuſed.— 
Thele, he obſerves, ſtrove then to make a party 
in Africa; and for this purpoſe ſolicited different 
towns and private houſes. The council of Car- 
tharge informed them that they ought to deſiſt 
from their obſtinacy, and not to relinquiſh their 
mother Church; but to own, that a biſhop being 
once conſtituted and approved by the teſtimony 
and judgment of his colleagues and of the people, 
another could not be lawfully ſet up in his room: 
and, that therefore, —if they intended to act peace- 
ably and faithfully,—if they pretended to be the aſ- 
ſertors of the Goſpel of Chriſt, they ought to return 
to the Church. 

Though the ideas tee in this epiſtle may 
appear very repugnant to the habits of thinking 
contracted by many profeſſors of godlineſs in our 
days, I fee not, | own, on what principles they 
can be controverted. There is a medium between 
the deſpotiſm of idolatrous Rome and the extreme 
licentiouſneſs of modern eccleſiaſtical polity.—Are 
not peace and unity precious things ?—and ought 
not they to be prelerved in the Church if poſſible? 
— Then why ſhould not the decided ſenſe of the 
majority prevail, where that mode of evangelically 
ſettling a Church has been uſual, and where it is 
not contrary to the eftabliſhed laws of the coun- 
try,—and laſtly, where paſtors found in faith and 
decorous in manners have been appointed? Can 
it be right for a imall number of individuals to 
diſlent-and that, on no better ground, than their 
own fancy and humour“? This is not keeping the 
unity of the Spirit in the bond of peace.—Such, 


however, 


The author would, by no means, be underſtood here to 
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428 HISTORY OF THE CHURCH. CHAP. x. 


however, was the firſt origin of the Novatian 


ſchiſm. 

Perfons, who have been accuſtomed to approve 
the unreſtrained, and unſcriptural manner of con- 
ducting religious communities, which now ſo unhap- 
pily prevails, who feel no pity for the Church of 
Chriſt, nor care how much her members be*torn 
one from another, and who make no more diffi- 


culty of changing their paſtors than their work- 


men, will not enter into the beauty of Cyprian's 
charitable concern for the unity of the Church. 
It is evident, union at Rome was as much on his 
heart as uv Nx lo at Carthage, becauſe he conſidered 
Chrift's Bop as one. He explains * to Corne- 
lus why he was not immediately acknowledged as 
biſhop, and how he was honourably received on 


full information. He ſpeaks of the Roman ſchiſm 


with horror; he repreſents the Chriſtian ſchiſma- 
tics, 


encroach on the right of private judgment ; but he lament: 
ſincerely that the evil of ſeparation ſhould have been conſi- 
dered by the Novatians as a trifling matter; and he, further, 
laments, that a ſpirit of the ſame kind ſhould appear to pre- 


rail ſtrongly in our own davs—Does, then, right and wrong, — 


will any one ſay, —depend upon numbers ?—Have not the 
FEW as undoubted a right to their own opinions as the 
MANY ?—duch queſtions are often aſked, —and with an air of 
wumph.—But, after all, — whoever denied this right of opi- 
nion;—this right to think? —It is the right of acrinG ac- 
cording to this right of opinion that is conteſted. Let a man, 
for example, in his private judgment prefer tor his paſtor or 
his biſhop ſome perſon different from him who has been 
elected by the majority; — Let him publickly ſhew this pre- 
terence at the time of giving his ſuffrage; - but let him re- 
member to acquieſce peaceably in the appointment of the per- 
ſon elected; and not endeavour to divide the Church of Chriſt 
by placing a rejected candidate or ſome other favourite at the 
head ot a faction in oppoſition to the election of, —perhaps, — a 
truly godly and religious man. 


But in all this the author ſuppoſes either the Lex ſcripta or 


the Lex non ſcripta of the country to authorize eccleſiaſtical 


appointments by election. 
* Epi, 42. 


CENT. 111. CYPRIAN. 429 


tics, as refuſing the boſom and the embrace of 
their mother, and as ſetting up an adulterous 
head our of the Church. I attempt not to vin- 
dicate expreſhons which go to the length of a 
total condemnation of the perſons of ſchiſmarics : 
Schiſm is not fo deadly an evil as hereſy; nor 
muſt we undertake to judge the HEARTS of others. 
But when all this is allowed, Does not the zeal of 
Cyprian call for ſimilar candour ?— The miſchief, 
which had juſt begun to ſhew itſelf in Rome and 
Carthage, was then NEW in the Chriſtian world. 
Before the time of this able and active prelate no 
inſtance had happened of any ſeparations made 
trom the Church, except in the cafe of damnable 
hereſies: Slight and tolerable inconveniences had 
not yet been thought ſufficient reaſons to juſtify 
ſuch violent meaſures;—and, it muſt be owned, if 
really good men in all ages had poſſeſſed the ſame 
conſcientious dread of the fin of Schiſm, it would 
have fared much better with vital Chriſtianity ; 
and, further, thoſe ſeparations which muſt of ne- 
ceſſity be made, when falſe worſhip and falſe doc- 
trine are prevalent, would have been treated with 
more reſpect in the world. 

Encouraged with the ſucceſs of his pacific labours 
at home, Cyprian endeavoured to heal the breaches 
of the Roman Chriſtians. He was ſenſible that the 
example of the conteffors, whom Novatian's appear- 
ance of ſuperior piety in diſcipline had ſeduced, 
had been attended with a great defection. He 
wrote reſpectfully to his former correſpondents, 
and aſſured them that the deepeſt ſadneſs had poſ- 
ſeſſed his breaſt on their account: he reminds 
them ot the honour of their faithful ſufferings : 
he 1ntreats them to return to the Church; and 
points out the inconiiſtency of their glorious con- 
feſſion of Chriſt with their preſent” irregularity. 

| But 


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430 HISTORY OF THE CHURCH. CHAP. X. 


* 
_ 5 = 
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But ſo exactly attentive was Cyprian to order, that 
he firſt ſent the letter to Cornelius, and ordered it 
to be read to him, and ſubmitted to his conſi- 
deration before he would ſuffer it to be ſent to the 
confeſſors . With the fame cautious charity he 
explains again to Cornelius ſome things which 
had given umbrage to that prelate with reſpect to 
the delay of the acknowledgement of his ordina- 
tion f. Theſe tranſactions appear to me to belong 
to my plan; and to be ſingularly inſtructive, — 
The conduct of this African biſhop is calculated 
to admoniſh Chriſtian miniſters in all ages to en- 
large their views fo as to comprehend the whole 
Church of Chriſt; and never to feel aflured that 
they grow 1n true zeal and true charity as long as 
they do not fear the evils of diviſion, and do t not 
labour to preſerve peace and unity. 

The progrels of Chriſtian grace will always be 
much ſeen in the juſt management of matters ot 
this kind, 

There is the greateſt reaſon to believe that the 
authority of Cyprian had a great effect on the 
minds of Maximus and the other ſeduced con- 
feſſors, whoſe undoubted piety gave the chief 
!upport to Novatian's party. But another cir— 
cumſtance happened about the lame time, which, 
contributed to open their eyes effectually. The 
exceſſive eagerneſs of the ſchilmatics at Rome de- 
teated their own end. Mich the view of encreaſing 
the Schiſm, they were fo fraudulent as to ſend our 
frequent letters in the names of theſe contetlor:, 
almoſt throughout all the Churches. Maximus 
and the reſt became acquainted with the fact and 
were exceeuingly ſurprited: they owned they Knew 
not a ſyllable of the contents of thele letters: and 
they heartily defired a re-union with the Church: 


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CENT. 1IT. CYPRIAN. | 431 


The whole body of the Roman Chriſtians,—and 
probably, at that time no purer Church exiſted, 
—lympathized with theſe conteffors both in heir 
ſeduction and in their recovery, Tears of | 
and thankſgiving to God burſt forth in the 25 
ſembly. We confeſs,“ ſay Maximus and the 
reſt with ingenuous frankneſs, our miſtake.— 
We own Cornelius the biſhop of the moſt holy 
general“ Church, choſen by Almighty God and by 
Chriſt our Lord; we ſuffered an impoſture: We 
were circumvented by treachery and a captious 
plauſibility of fpeech; for though we feem to have 
had fome communication with a ſchiſmatic and a 
heretic, yet our mind was fincerely with the 
Church; for we knew that there is one God, one 
Chriſt, one Lord, whom we have confeſſed; one 
Holy Ghoſt, and that one hiſhop ougglit to be in 
the general Church.” „ Should we not,“ lays 
Cornelius, „be moved with their profeſſion ;— 
and, by reſtoring them to the Church, give them 
the opportunity of acting according to that beliet 
which they have darcd to profeſs before all the 
world? We have reſtored Maximus the preſbytet 
to his office: the reſt we have alto received with 
the zealous conſent of the people. 

Cyprian, with his utual animation, | congratu— 
lated Cornelius on the event; and heeded the 
happy effect which the example of the contfeffors 
had on the minds of the people.—And, I cannot 
but think that, in modern times, much evil might 
have been prevented in the Church of Chritt, if 


many 


I chooſe to tranſlate Cornelius Catholic in Epif. 36, 
which gives an account of thi: traat.i tou, RA rather 
than c ATHOLIC, to diſting 21 the Cure. 1 of Chriſt at large 
trom particular ſeparatiſts. 

+ They contound here two terms chat ougit to be kept Ci. 
tint. Novatian was a fn tir, N ot a berevic. 


1 Epiſ. 47 . 


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432 HISTORY OF THE CHURCH. CHAP, x, 


many excellent men, who have ſuffered their 
minds to be harraſſed by needleſs and frivolous 
{cruples, had poſſeſſed more tenderneſs of con- 
{cience in regard to the queſtion of Schiſm and 
ſeparation.—** No one can now be deceived,” fays 
Cyprian, by the loquacity of a frantic ſchiſma- 
tic, ſince it appears that good and glorious foldiers 
of Chriſt could not long be detained out of the 
Church by perfidy and fallacy.” 

The Novatians being baffled at Rome, Nova- 
tus and Nicoſtratus went over to Africa. We 


have already taken notice of their ſeditious attempts 


in thoſe parts. Cornelius *, by letter, warned Cy- 
prian of the probable approach of the ſchiſmatics ; 
and certainly, there 1s a diſagreeable harſhneſs of 
language in this account of his enemies as well as in 
the fragment of his epiſtle preſerved by Euſebius. 

Of Novatus himſelf, the biſhop of Car- 
thage, who muſt have thoroughly known him, 
aſſerts expreſsly and circumſtantially that he was 
guilty of horrible crimes, which, in truth, it is 
neither pleaſant to particularize, nor does the 
plan of this hiſtory call for ſuch a detail. The 
honeſt charity of Cyprian requires that this teſti- 


mony ſhould be admitted . This biſhop was as 


remarkable for moderation as for zeal. He ſpeaks 
with much ſenſibility of perſons ſeduced by the arts 
of the foul impoſtor ; and obſerves “ thole only 
will periſh who are wilful in their evils.” The 

reſt, ſays he, the mercy of God the Father will 
unite with us, and the grace of our Lord Chriſt 
and our patience. I wiſh this benevolent ſpirit had 
had opportunities of knowing Novatian as perfectly 
as he knew Novatus. But a Roman, who does not 
appear ever to have come into Africa at all, could 
only be made known to him by report.— I (hai! 


| find 
* Epif. 48, + Epiſ. 49- 


this ſuhject.— Vet he was far from ſuß 


CENT. 111. 


find a convenient place by and by, in which it may 
be proper to make ſuch further remarks upon him 
as the ſcanty and imperfect materials will ſupply.— 
Let the candid reader, however, always bear in 
mind, that, though Novatus was, doubtleſs, a very 
wicked man, though no ground for the ſeparation 
appears in hiſtory, and though there 1s not the leaſt 
reaſon to believe that the Spirit of God had left the 


general Church to abide with the diſſentients, yet 


the perſonal character of ſeveral of the ſupporters of 
the Schiſm might ſtill be excellent. 


In anſwer to a friendly letter of the Roman con- 


teffors*®, Cyprian, after congratulating them on 
their re-union with the Church, and expreſſing his 


ſincere ſorrow for the former defection, delivers 


his ſentiments on the duty of Chriſtians in this 
point. The flattering idea, which had ſeduced 


theſe good men, was a notion of conſtituting, a 


Church here on earth exactly pure and perleft. 
— The man, who ſuſtained ſo much z * 
count of diſcipline, may be heard wie 


poſing that 
fallible 3 ſhould be able, in all caſes, to decide 
poſitively who were true Chriſtians and who not, 
and to rectify all abuſes, and to cleanſe the Church 
of all its tares. The middle ſtate between impracti- 
cable efforts of ſeverity and licentious neglect was 
Cyprian's judgment: He thought it neceſſary that 
the lapſed ſhould ſhew good marks of penitence ; 
and he held it highly culpable to ſeparate from 
the viſible Church for the want of that exact 
purity in the members which the preſent ſtate of 
things does not admin. But let us hear the biſhop 
himſelf: The ſubject is not indeed, of the firſt 
importance, but it deſerves, on account of its 


practical, 
i; * Epi. 50, 51. 
Vor. I. Ln. 


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434 HISTORY OF THE CHURCH. CHAP. X. 
practical influence, to be deeply confidered by all 
friends of vital godlineſs. 

Though there appear to be tares in the 
Church, our faith and love ought not to be im- 
peded by ſeeing them, ſo that we ſhould deſert 
our poſt. —Our buſineſs is to labour, that we our- 
ſelves may ſtand a ſcrutiny, that when the corn 
ſhall be gathered into the harveſt, we may re- 
ceive reward according to our labour. The Apoſ- 
tle ſpeaks of veſſels not only of gold and ſilver, 
but alſo of wood and of earth, and ſome to honour 
and ſome to diſhonour. 

Be it our care that we be found veſſels of gold or 
filver : but we are not to break in pieces the veſſels 


of earth: this belongs to the Lord alone, who 
has a rod of icon. The ſervant cannot be greater 


than his maſter: nor muſt any man claim to him- 
ſelf what the Father attributes to the Son alone: 
— No man ſhould think himſelf capable of tho- 


roughly purging the floor, or of ſeparating all the 


wheat fro de tares by human judgment. To 
think ſo 19proud obſtinacy and ſacrilegious pre - 
ſumption which a depraved madnefs aſſumes to 
itſelf; and while ſome lay claim to a dominion of 


this kind beyond the limits of juſtice and equity, 


they are loſt to the Church; and, while they inſo- 
lently extol themſelves, they become blinded by 
their paſſions fo as to lole the * of truth. 
With theſe views, we have aimed at a proper 
temperature; we have contemplated the balance 
of the Lord; we have thirſted exceedingly that 
we might be directed both by the holineſs and 
the mercy of God the Father; and, after a long 
and careful deliberation we have ſettled a juſt 
mediocrity.—I refer you to my own books on the 


ſubject, which I lately read here; and which, from 


motives 


CENT. 111. CYPRIAN, 435 


motives of brotherly love, I have ſent over to 
you to read. In them there is wanting neither a 
due cenſure of the lapſed, nor medicine to heal 
the penitent.— I have expeſſed allo my thoughts 
on the unity of the Church to the beſt of my 
poor judgment x. 

There was a biſhop of ſome note, named An- 
toninus, who ſeemed diſpoſed to embrace the 
Novatian ſchiſm. To him Cyprian in a long 


letter explains with much force and clearneſs 


the whole of his ideas on the ſubject. A ſhort 


abridgement of it may merit peruſal, becauſe 


of the charity and good ſenſe which run through 
it +. 


He clears himſelf from the charge of incon- 


fiſtency, by ſhewing, in both cafes, the views on 


which he acted under very different circumſtances, 
formerly with ſtrictneſs, now with lenity;—þe 
informs him what had been determined both at 
Rome and Carthage concerning the lapſed; —he 


enlarges on the virtues of Cornelius, who had 


ventured his life in a time of ſevere trial under 
Decius;—he defends him againſt the unjuſt aſ- 


perſions of the Novatians, and demonſtrates, that 


very different rules and methods ſhould be ufed 
according to the circumſtances of offenders; and 
that Novatian's ſtoiciſm, by which all fins are 
equal, was abſolutely repugnant to the genius of 
Chriſtianity. He ſupports his ideas of mercy 
by ſtriking and appoſite paſſages of Scripture. 
For inſtance : * The whole need not a phyſician, 
but the fick.” What fort of a phyſician 15 he, 
who fays, I cure only the ſound ?” —* Nor 


ought 


He means his treatiſes on the lapſed and on the unity of 
the Church. 


+ Epiſ. 52. 
| EE 2 


436 HISTORY OF THE CHURCH. CHAP. x. 


ought we to think all thoſe whom we fee wounded 
by a degree of apoſtacy during the deadly perſe- 
cution to be ablolutely dead; but rather to lie half 
dead only, and to be capable of being recovered 
by found faith and penitence fo as yet to diſplay 
in future the true characters of confeſſors and 
martyrs.” 

He ſhews that the cenſures of the Church ought 
not to anticipate the judgment of the Lord. His 
quotations of Scripture, in behalf of recewing 
penitents again into the Church, may well be 

| pared :—The Novatian uncharitableneſs will, in 
our days, ſcarcely find a defender. 

He beautifully inſiſts on the propriety and 
wholeſomeneſs of mercy, gentleneſs, and charity, 
and expoles the unreatonableneſs of the preſent 
diſſent from this circumſtance,—that formerly, in 
Africa, ſome biſhops excluded adulterers from a re- 
turn into the Church, but they did not form a 
ſchiſm on that account. And yet an adulterer ap- 
pears to him to deſerve a greater degree of ſeverity 
than a man who lapſes through fear of torment.— 
He expoſes the abſurdity of the Novatians in ex- 
horting men to repent, while they rob them of all 
thoſe comforts and hopes which ſhould encour 
repentance. It is obſervahle that he alleges no- 
thing particular againſt the perſonal character of 
Novatian:—but ke blames Schiſm with an excels of 
teverity not to be defended. 

Remark, from another circumſtance, the ſtrict- 
neſs of diſcipline which then prevailed in the 
pureſt Churches. Several perſons, who ſtood firm 
for a time in perſecution and afterwards fell 
through extremity of torment, were kept three 
years in a ſtate of excluſion from the Church; and 
yet they lived all chat time with every mark of true 

_ repentance. 


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CENT. 111. 


CYPRIAN, 


437 


repentance.— Cyprian being conſulted“ decided 
that they ought to be re- admitted to communion, 

The appearance of a new perlecution from 
Gallus now threatening the Church, Cyprian, with 
the African ſynod, wrote to Cornelius on the 
ſubject of haſtening the reception of penitents, 


that they mi 


ftormt. 


ght be armed for the approaching 


In the mean-time Feliciſſimus finding, after his 
condemnation, no ſecurity to his reputation in 
Africa, croſſed the fea to Rome, raifed a party 
againſt Cornelius, and, by menaces, threw him 


into great fear. 


Cyprian's ſpirit ſeems more diſ- 


turbed on this occaſion than I have ſeen reaſon to 
obſerve in any of his epiſtles. He ſupports the dig- 


nity of the epiſcopal character in a ſtile of 


great 


magnificence; but it is evident, that continued ill 
treatment from ſedit ious characters had led him 
into ſome degree of impatience: The language he 
uſes concerning the authority of biſhops would 
ſound ſtrange to our cars, though it by no means 
contains any definite ideas contrary to the Scrip- 
tures. The whole epiſtle is calculated to rouſe the 
dejected ſpirit of Cornelius; and ſhews much of the 
He confeſſes that 
he ſpeaks grieved and irritated by a ſeries of un- 
ill uſage. He takes notice that, at the 
very time of writing this, he was again demanded 
by the people to be expoſed to the lions. He 
ſpeaks of the ordination of Fortunatus and alſo 
of Maximus, by the ſchiſmatics, in a contemptu- 
ous manner. — It is very evident, that, on the 
whole, he triumphed in Carthage among his own 
people. His great virtues and unqueſtionable 
ſincerity ſecured him their affections; but they 
ſeem not to have been ſufficiently patient and dii- 


merited 


leſs of the Chriſtian. 


* Epil. 53. 
EE 3 


Epiſ. 54. 


Cree 


CHAP. X. 
com- 


He 


HISTORY OF THE CHURCH, 
the re-admiſſion of offenders. 


438 
creet 1n 
plains 


pears throughout this 


— but it is deficient in the meek- 


- 
3 


great man, ap 


The eloquence, and even the genuine 


charity of this 
fifty fifth ep 


iſtle 


that, in ſome caſes, they were violent and 


reſentful ;—and in others, precipitately eaſy and 


neſs and the moderation, which ſhine in his other 


performances. 


favourable. 


* 
< 
2 
© 


CENT. III, PERSECUTION-OF DECIUS. 439 


GH AP XL 


THE EFFECTS OF THE PERSECUTION OF 
DECIUS IN THE EASTERN CHURCH. 


HE eaſtern and weſtern Churches were, in 
thoſe times, divided from each other by the 
Greek and Roman language, though cemented by 
the common bond—of the Roman government, 
and much more —of the common Salvation. It will 
often be found convenient to conſider their hiſtory 
diſtinctly. The gentile Church of Jeruſalem ſtill 
maintained its reſpectability under Alexander its 
biſhop, who has been mentioned above. He was 
again called on to confeſs Chriſt before the tribunal 
of the preſident at Cæſarea; and, in this ſecond 
trial of his faith, having acquitted himſelf with 
his uſual fidelity, he was caſt into priſon: His 
venerable locks procured him neither pity nor 
reſpect; and he finally breathed out his oul under 
confinement®, 

At Antioch, Baby las after his confeſſion dying 
in bonds, Fabius was choſen his ſucceſſor. In 
this perſecution the renawned Origen was called 
to ſuffer extremely. Bonds, ronments. a dungeon, 
the preſſure of an iron chair, the diſtenſion of his 
feet for many days, the threats of burning, and 
other evils were inflicted by his enemies,—all 
which he manfully endured : and his life was ſtill 
preſerved ; for the judge was n careful 


that 
* Euſeb, B. 6. from C. 39 to the end. 
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440 HISTORY OF THE CHURCH. CHAP. XI, 


that his tortures ſhould not kill him. What 
words he uttered on theſe occafions and how 
uſeful to thoſe who need conſolation, - many of his 
epiſtles,” ſays Euſebius, © declare with no leſs truth 
than accuracy!“ If the words here alluded to were 
now extant, more light, I append, might be 
thrown on the internal character of Origen, in re- 
ſpect to experimental godlineſs, than by all his 
works which remain. Theſe thew the ſcholar, the 


philoſopher, and the critic :—Thoſe would have 


diſplayed the Chriſtian. This great man died in 
his ſeventieth year, about the ſame time as the 
emperor Decius. 


By and by I ſhall find occaſion to inſert an eſti- 


mate of his character. 


Dionyſus was at this time biſhop of Alexandria, 
—a perſon of great and deſerved renown in the 


Church. We are obliged to Euſebius for a few 


fragments of his writings, ſome of which being 
hiſtorical, muſt be here inſerted. In an epiſtle to 
Germanus he writes thus: „ Sabinus, the „ eee 
governor, ſent an officer to ſeck me, during the 
perſecution of Decius, and 1 remained four days 
at home, expecting his coming: he made the oſt 
accurate ſcarch in the roads, the rivers, and the 
fields where he ſuſpected I might be hid. A con- 
fuſion ſeems to have ſeized him, that he could 
not find my houſe; for he had no idea that a 


man, in my circumſtances, ſhould ſtay at home. 


At length, after four days, God ordered me to 
remove *; and, having opened me a way contrary 
to all expectation, I and my ſervants and many 


of the brethren went together. The event ſhewed 


that the whole was the work of Divine Providence. 
About ſun-ſet, I was ſeized, together with my 
whole company, by the ſoldiers, and was led to 


Tapoſiris. 
By a viſion or ſome other Divine manifeſtation, I ſuppaſe. 


CENT. III. PERSECUTION OP DECIUS. 441 


Tapoſiris. But my friend Timotheus, by the 
providence of God, was not preſent, nor was he 
ſeized. He came afterwards ro my houſe, and 


found it forſaken and guarded; and he then learned 


that we were tagen captive.— How wonderful was 
the diſpenſation! but it ſhall be related preciſely 
as it happened. A countryman met Timotheus 
as he was flying in confuſion, and aſked the cauſe 
of his hurry: he told him the truth: the peaſant 
heard the ſtory and went away to a nuptial feaſt, 
at which it was the cuſtom to watch all night. 


He informed the gueſts of what he had heard. 
At once, they all role up, as by a ſignal, and ran 


quickly to us, and ſhouted: our ſoldiers, ſtruck 
with a panic, fled; and the invaders found us laid 
down on unfurniſhed beds. I firſt thought they 
muſt have been a company of robbers. They or- 
dered me to riſe and go out quickly : at length, 
I underitood their real defigns; and I cried out, 
and intreated them earneſtly to depart, and to let us 


alone. But, if they really meant any kindneſs to 
us, I requeſted them to ſtrike off my head, and ſo 


to deliver me from my perſecutors. They com 

pelled me to riſe by downright violence : and) 4 
then threw myſelf on the ground. They ſeized my* 
hands and feet, pulled me out by force; and 


placed me on an als, and conducted me from the 
place.” 


In fo remarkable a manner was this uſeful life 


preſerved to the Church. We thall fee it was 
not in vain. 


In an epiſtle to Fabius biſhop of Antioch, he 


gives the following account of the perſecution at 
Alexandria, which had preceded the Decian per- 
ſecution by a whole year, and which muſt have 
happened therefore under Philip, the moſt open 
friend of Chriſtians, © A certain augur and poet 
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442 HISTORY OF THE CHURCH. CHAP, XI. 


took pains to ftir up the malice of the gentiles 
againſt us, and to inflame them with zeal for the 
ſupport of their own ſuperſtitions. Stimulated by 
him, they gave free courſe to their licentiouſneſs, 
and deemed the murder of Chriſtians to be the 
molt perfect piety and the pureſt worſhip of de- 
mons. They firft ſeized an old man, named 
Metras, and ordered him to blaſpheme : he re- 
fuſed; and they beat him with clubs, and pricked 
his face and eyes with ſharp reeds: they dragged 
him to the ſuburbs, and they there ſtoned him. 
Then they hurried one Quinta, a faithful woman, 
to the 1dol-temple, and inſiſted on her worſhip- 
ping of the gods.—To this ſhe ſhewed the ſtrong- 
eſt marks of abomination: They then tied her 
by the feet; dragged her over the rough pave- 


ment through all the city; daſhed her againſt 


mill-ſtones, and whipped her; and, laftly, they 
led her back to the place where they had firſt 
ſeized her; and there they diſpatched her.—After 
this, with one accord, they all ruſhed on the 
houſes of the godly : every one ran to the houſe 
of his neighbour, ſpoiled, and plundered it; and 
purloined the moſt valuable goods, and threw away 
thoſe things which were vile and refuſe, and burnt 
them 1n the roads; and thus was exhibited the ap- 
pearance of a captive and fpoiled city. The bre- 
thren fled and withdrew themſelves, and received 
with joy the ſpoiling of their goods, as thofe did 
to whom Paul beareth witnets ; and I do not know, 
that any perſon, who fell into their hands,—ex- 
cept one,—denied the Lord. Among others, they 
ſeized an aged virgin, called Apollonia, and daſhed 
out all her teeth; and having kindled a fire before 
the city, they threatened to burn her alive, unleſs 
ſhe would conſent to blaſpheme. This admirable 
woman begged for a little intermiſſion; and ſhe 

then 


CENT. 111. PERSECUTION OF DECIUS. 443 


then quickly leaped into the fire, and was con- 
ſumed. They laid violent hands on Serapion in 
his own houle : they tortured him and broke all 
his limbs; and, laſtly, they threw him head-long 
from an upper room. No road, public or pri- 
vate, was paſſable to us, by night or by day: the 
people crying out always and every where, that 
unleſs we would ſpeak blaſphemy, we ſhould be 
thrown into the flames ;—and theſe evils continued 
a long time. A fedition then fucceeded, and a 
civil war, which averted their fury from us, and 
turned it againſt one another; and, again, we 
breathed a little during the mitigation of their rage. 
Immediately the change of government was an- 
nounced: The perſecuting Decius ſucceeded 
Philip our protector, and we were threatened with 
deſtruction: The edict, which our Lord foretold 
would be fo dreadful as to ſeduce, if it were poſ- 
ſible, even the elect , appeared againſt us.— All 
were aſtoniſhed; many Chriſtians of quality dif- 
covered themſelves immediately through fear; 
others, who held public offices, were conſtrained 
by their office to appear; and others were hrought 
forward and produced by their gentile relations. 
Each perfon was cited by name. They then ap- 
proached the unholy altars; ſome pale and trem- 
bling, not as if they were going to ſacrifice, but 
to be themſelves the victims; to that they were 
derided by the multitude who ſtood around; and it 
was viſible to all that they were very much frighr- 
ened both at the proſpect of death and at the crime 
of ſacrificing: but ſome ran more readily to the altar, 
and affirmed boldly, that they never had been 
Chriftians. Of ſuch our Lord affirmed moſt 
truly, that they ſhould be ſaved with great diffi- 
culry. 


* It is evident that this application of our Lord's wards is 
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444 HISTORY OF THE CHURCH. CHAP. xr. 


culty . Of the reſt ſome followed the various ex- 
amples abovementioned ; and others fled :=Some 
perſiſted in the faith; and ſuffered bonds and im- 
priſonment for many days; but, at laſt, before they 
were led to the tribunal, they abjured their reli- 


gion; —others held out longer, and endured tor- 


ments. — But the firm and ftable pillars of the 
Lord, being ſtrengthened by him, and having re- 
ceived vigour and courage proportionate and cor- 


reſpondent to the lively faith which was in them, 


became admirable martyrs of his kingdom. — The 
firſt of theſe was julian, a gouty perſon who 
could neither ſtand nor walk; he was brought 
forth with two others who carried him ; one of 
whom immediately denied Chrift, The other, 
called Cronion the Beneyolent, and old Julian 
himſelf, having confeſſed the Lord, were led 


through the whole city, —very large as ye know 


it is, —ſitting on camels: they were then ſcourged, 
and were at laſt burnt in a very hot fire in 
the view of ſurrounding multitudes. A ſoldier, 


named Beſas, ſtood by them and defended them 


from nn; which ſo incenſed the mob; that 
the man loſt his head for having thus behaved 
boldly in the ſervice of his God. - An African by 
birth, called Macar t, and truly meriting the ap- 
pellation, having reſiſted much 1 importunity, was 
burnt alive. After theſe Epimachus and Alex- 
ander, who had Jong fuſtained impriſonment and 
undergone a thouſand tortures, were burnt to 
death; and along with thele four women. Am- 


monarion, a holy virgin, was grievouſly tormented 


by the judge for having declared beforehand that 
{he would not repeat the blaſphemy which he or- 


dered: ſhe continued faithful, and was led away 


to 


* I ſuppoſe he means becauſe they were rich. 
+ Happy or bleſſed. 


CENT. 111. PERSECUTION OF DECIUS. 445 


to execution. The venerable ancient Mercuria, 
and Dionyſia, a mother, indeed, of many children, 
but a mother who did not love her children more 
than her Lord: and another Ammonarion, —theſe, 
together with many others, were ſlain by the ſword 
without being firſt expoſed to torments; for the 
preſident was aſhamed of torturing them to no pur- 
poſe, and of being baffled by women; — Which had 
been remarkably the caſe in his attempt to over- 
come the former Ammonarion, who had under- 
gone what might have been eſteemed ſufficient 
torture for them all.—Heron, Ater, and Iſidore, 
Egyptians, and with them a boy of fifteen, called 
Dioſcorus, were brought before the tribunal: the 
boy reſiſted both the blandiſhments and the tortures 
which were applied to him: the reſt, after cruel 
torments, were burnt. Lhe boy having anſwered 
in the wiſeſt manner to all queſtions, and excited 
the admiration of the judge, was diſmiſſed by him 
from motives of compaſſion, with an intimation 
of hope that he might afterwards repent - And 
now the excellent Dioſcorus is with us, reſerved to 
a greater and longer conflict. Nemeſian was firſt 
accuſed as a partner of robbers; but he cleared 
himſelf before the Centurion of this charge :— 
An information—that he was a Chriſtian, was then 
brought againſt him, and he came bound betore the 
prefident, who moſt unjuſtly ſcourged him with 
twice the ſeverity uſed in the cate of malefactors, 
and then burnt him among robbers. —Thus was he 
honoured by reſembling Chriſt in ſuffering. 
And now ſome of the military guard, Ammon, 
Zeno, Ptolemy, and Ingenuus, and with them old 
Theophilus, ſtood before the tribunal ; when a 
certain perſon being interrogated whether he was a 
Chriſtian, and appearing diſpoſed to deny the im- 
putation, they made ſuch lively ſigns of averſion as 
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446 H13TORY OF THE CHURCH. 


to ſtrike the beholders; but before they could be 
ſeized, they ran voluntarily to the tribunal and 
owned themſelves Chriſtians, —ſo that the gover- 
nor and his affetffors were aftomſhed.—God tri- 
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CHAP, XI. 


went to execution with all the marks of exul- 


tation. 

Many others through the towns and villages 
were torn to pieces by the gentiles. Iicyrion was 
an agent to a certain magiſtrate ; yet he refuſed 
to ſacrifice : This man, after repeated indignities, 
was killed by a large ſtake driven through his in- 
teſtines. But why need I mention the multitude 
of thoſe who wandered in deſerts and mountains, 
; famine, and thirſt, 
and cold, and diſeaſes, and robbers, and wild 
beaſts? Thoſe, who furvived, are witneſſes of their 
faithfulneſs and victory. Suffice it to relate one 
fact: There was a very aged perſon, named Chæ- 
remon, biſhop of the city of Nilus. He, together 
with his wife, fled into an Arabian mountain; and 
rhey did not return; nor could the brethren, after 
much tearching, diſcover them alive or dead; and 
many perlons about the fame Arabian mountain 
were led captive by the Barbarian Saracens, fome of 
whom were afterwards redeemed for money with 
difficulty;—others could never regain their liberty.“ 


Dionyſius adds ſomething concerning the benevo- 


lence of the martyrs towards the lapſed, and con- 
traſts it with the inexorable teverity of Noratian. 
Two things are evident from this narrative, iſt, 


that the pertecution found the eaſtern Chriſtians 


as poorly provided againſt the ſtorm as the wel- 
tern. Long peace and proſperity had corrupted 


both; and men, in the former part of this cen- 


tury, had forgotten that a Chriſtian life was _ 
0 


CENT. 111. PERSECUTION OF DECIUS, 447 


of a ſtranger. The Decian perſecution, under 
God, was at once a fcourge and an antidote. 
2d, Yet there fill exiſted a competent number of 
thoſe who ſhould prove the truth of Chriſtianity, 
and the power of Divine Grace accompanying 
it.—The true Church is not deſtroyed, but flou- 
riſhes and triumphs amidſt inward and outward 
evils. 

Euſebius relates a ſtory, from Dionyſ us's letters to 
Fabius, which he ſays was full of wonder : © There 
was a faithful aged perſon, named Serapion, who had 
lived blameleſs a long time, but fell, in the time of 
trial, through fear of death or of bodily pain. He had 
frequently {olicited to be reſtored to the Church, but 
in vain, —becauſe he had ſacrificed. He was fred 
with a diſtemper and continued ſpeechleſs and ſenſe- 
lets for three days ſucceſſively ; but recovering a little 
on the fourth, he called to his grandfon, * And 
how long,” ſays he, do you detain me? I beſeech 
you haſten and quickly diſmiſs me. Deſire one of 
che preſbyrers to viſit me;” and after this he was again 
ſpeechleſs. The boy ran for the preſbyter; it was 
night; the preſbyter was fick and could not come. 
But he had given directions to receive dying peni- 
tents, — particularly if they ſhould have lupplicated 
for it, —that they might leave the world in good 
hope. He gave a little of the Euchariſt to the boy 
and bid him to dip it in water, and put it into the 
old man's mouth: The child haſtened to follow 
the directions; and found Serapion a little recruit- 
ed,—who aid, *« You are come, fon; do quickly 
what you are ordered, and diſmiſs me.” The old 
man had no fooner received the morſel, than he 
gave up the ghoſt.— Was he not evidently reſerved, 
until he was abſolved; and was not his fin re- 
mitted, and the man acknowledged by Chriſt 8 
taithtu 


448 MISTORY OF THE CHURCH. CHAP, XI. 


faithful fervant on account of many good works.” 
Thus far Dionyſius. i 
E remark here, iſt, That the connexion be- 
tween the ſacrament and the grace conveyed by it, 
being uſually thus expreſſed as if it were neceſſary 
and indifloluble, both in baptiſm and the Lord's 
Supper, gave occaſion to the increaſe of much 
ſuperſtition in the Church. I am diſpoſed to be- 
lieve, that both Dionyſius and Serapion knew that 
the ſign was nothing without the inward grace. 
Yet perhaps they are not to be acquitred of 
ſuperſtition on account of the inordinate ſtreſs 
which they laid on external things. — The reader 
muſt obſerve that this evil continues to grow 
during the third century. 
2d, —That, along with this tuperſtition, the 
power of the leaders of the Church would natu- 
rally increaſe beyond the due bounds. That it 
did to afterwards ſurprizingly is well known but 
I judge the evil to have begun already both in the 
eaſt and in the weſt. 
3d, — That there was at that time, among per- 
ſons of real piety, a general propenſity to extend 
diſcipline too far. Serapion ought, doubtleſs, to 
have been ſooner received into the Church. The 
Lord ſeems to have favoured him with a token of 
his loving kindneſs, by fulfilling his deſires of 
being re- admitted into the Church before he left 
the world. — But how much more decent and 
proper would it have been tor him to have been 
received while in health? Satan always puſhes men 
to extremes. Church- diſcipline was held then too 
high; with us it is reduced to the loweſt ſtate. 
Without communion with a viſible Church eſta- 
bliſhment in form, however impracticable it might 


be, it was ſcarce . Poſſible for a man to be 
ſaved: 


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CENT. II. PERSECUTION OF DECIUS, 449 
faved : Many perſons, at that time, would have had 
no hope of Serapion's ſalvation, if the power of 
his diſeaſe had prevented the reception of the 
Euchariſt. This miſerable laperſtition increaſed, 
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Supper itſelf is treated with levity by thouſands 
who call themſelves Chriſtians; and communion 
with a ſettled miniſtry and Church is eſteemed as 
a thing of trifling conſequence by numbers who 
profeſs the doctrines of vital godlineſs. 

Dionyſius wrote ſeveral other tracts which are 
mentioned by Euſebius: Among the reſt, he wrote 
to Cornelius, biihop of Rome, in anſwer to his letter 
againſt Novatian “*; and informed him—that he 
had been invited by Helenus of Tarſus in Cilicia, 
and by the reſt of the biſhops of his netghbour- 
hood, by Firmilian ot Cappadocia and Theo tiltes 
of Paleſtine, to meet them in a ſy nod at Antioch, 
where ſome attempts were made to ſtrengthen the 
Novatian party. — But all thete Churches unit -I to 
condemn the ſchiſm: and, with this view, Di ny 
ſius wrote to the Roman confeffors both en 
and after the; had returned to the Church. On 
the whole, the Eaſt and Weſt united in con- 
demning the new diſſenters; whole HEAD having 
profeſſed that ſome brethren had compelled him 
to the teparation, Dionyſius wrote to Novatian 
himſelf to this effect: “ It you were led unwil- 
lingly; as you lay, you will prove it by returning 
willingly; for a man ought to ſuffer any thing 
rather than to rend the Church of God. Even 
martyrdom. on this account would be no lets glo- 
rious than on any other; even more ſo. oe 
in common martyrdom à man is a witneſs for one 
ſoul —here for the whole Church. And now, if 

you 
* Euſcbius certainly calls him Novatus by miſtake. 
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450 HISTORY OF THE CHURCH. CHAP. XI. 


you would compel or perſuade the brethren to 
unanimity, your good conduct would be more 
laudable than your defeftion was cuipable. The 
latter will be forgotten, the former will be cele. 
brated through the Chriſtian world. But it you 
find it impraQticable to draw over others, ſave 
your own foul at leaſt; I wiſh you to be ſtrong in 
the Lord, and ſtudious of peace.” —Such was the 
zeal of the Chriſtian leaders at that time for the 
preſervation of uniTY. If there had been a de- 
fection from Chriſtian purity of doctrine in the 
general Church, or if the Heads of it, for the 
moſt part, had been vicious men in principle or 
practice, one — 4 have ſuſpected that the Lord 

and that his ſpirit had reſted 
chiefly with the new ſeparatiſts. But that godli- 
neſs in a conſiderable degree prevailed ſtill in the 
Church at large is very evident. Cyprian, Dio- 
nyſius, Cornelius, Firmilian, were holy men: 
Martyrs, in abundance from their flocks, ſuffered 
for Chriſt's fake: A number of Church-oſſicers 
ſuffered in a very edifying manner: The lapſed 


were reſtored —_— them by the moſt Chriſtian 


methods of mildneſs and juſt diſcipline ;—and this 
with ſucceſs in a variety of caſes. — Dionyſius con- 
curred with Cyprian in his views on the ſubject : 

and, though the flame of Chriſtian piety was con- 
ſiderably lowered fince the days of Ignatius, I lee 
not a ſhadow of proof that there was any juſt rea- 
ſon for diſſent or any ſuperior degree of ipirituality 
with the Novatians,—lf, for example, there had 


been many perſons among them of halt the piety 


of Cyprian, I think it probable, that hiſtory would 
not have been filent reſpecting them. 

[t is my duty to trace the work of the 9 
Spirit wherever I can find it. Traces of this Spirit, 
with the Novatians in general, in theſe times, I 

cannot 


CENT, III. PERSECUTION OF DECIUS. 451 


cannot diſcern: and yet, it is improbable, that 
they ſhould have been a people altogether forſaken 
of God. Wherever the real truth, as it is in 
Jeſus, 1s profeſſed, there ſome 2 of his 
Spirit a probably exiſts. Novatian himſelf is con- 
ſtantly reprehended both by Cyprian and by Dio- 
nyfius : Yer, I obſerve, they caſt no imputations on 
his moral character: His ſchiſm alone is the ob- 
ject of their reprehenſion: Cornelius, indeed, car- 
ries the matter ſtil] farther, as we have ſeen; but 
I am not diſpoſed to credit all he fays: His tem- 
per was heated by perſonal competition. 

Before we proceed to other inſtances of the 
Decian perſecution, it may be proper to conclude 
the affair of Novatian: Let us collect what evi- 
dence we can; and endeavour to form a juſt 
eſtimate of his character: If our obſervations 
appear unſatisfactory ;—let it be imputed ro the 
ſcantineſs of the materials. 

No vatian was originally a ſtoic; and ſeems to 
have contracted all the ſeverity, which marked 
that ſect of philoſophers. He was born a Phry- 
gian, and came to Rome, where he embraced 
Chriſtianity. He applied for the office of preſ- 
byter; but, as he had neglected certain eccleſiaſti- 
cal forms after recovery from a ſickneſs, he was 

KK objected to by the clergy and the people. The 

1 biſhop, —probably, Fabian the predeceſſor of Cor- 

nelius,——defired that the rules might be diſpenſed 

with in his caſe. This was granted; and it is a 

teſtimony, ſurely, rather in favour of his abilities 

and conduct than ot herwiſe, particularly, as the 
circumſtance ſtands recorded by the pen of hi; 
rival Cornelius“. That he excelled in genius, 
learning, and eloquence, is certain: and hence, it 
is not probable, that he was a man of debauched 


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452 HISTORY OF THE CHURCH. CHAP. XI. 


or of looſe morals. The evils of his ſchiſm were 
unqueſtionably great; but no vice ſeems affixed 
to his character; nor does any juſt ſuſpicion lie 
againſt the purity of his intentions. One“ of the 
letters of the Roman clergy to Cyprian, written 
by Novatian himſelf, is ſtill extant : It is worthy 
of a Roman preſbyter and of a zealous Chriſtian ;— | 
and, at that time, the writer coincided in opinion 
with the African prelate. Euſebius, in his Chro- 
nicon, ranks him among the confeffors ; and it 
15 certain, that while he continued preſbyter his 
fame was not only without a blot, but very fair in 
the Church. 


Perhaps it had been happy for kim if he had 


never contented to become a biſhop. The pre- 


ference given to Cornelius in the election of a 
biſhop, was, probably enough, the grand cauſe of 
the ſchiſm : From being actuated by a temperate 
degree of ſeverity, he became intolerably inexo- 
rable 1n his ideas of diſcipline: It is not for man 
to ſay how far temper, ſtoiciſm, prejudice, and 
principle might all unite in this bufinets :—We 

muſt now behold him biſhop of the Novatians, 
and induſttiouſly ſpreading the ſchiſm through the 
Chriſtian world. The repeated condemnation ot 
it in ſynods hindered not its growth; and as purity 
of principle and inflexible ſeverity of diſcipline, 
were their favourite objects, it 1s not to be appre- 
hended that Novatian could have ſupported him- 
lelf in the opinion of his followers without fomc 
degree of exemplary conduct. He is allowed to 
have preſerved in ſoundneſs the Chriſtian Fairs : 
There is actually extant a treatiſe by him on the Tri- 
nity and that, one of the moſt regular and molt 
accurate which is to be found among the antients. 
Ic is aſtoniſhing that any man ſhould aſcribe the 


ideas 
Pam. 31. 


CENT. 111. PERSECUTION OF DECIUS. 453 


ideas of the trinitarians mainly to the Nicenc 
Fathers. We have repeatedly ſeen proofs of the 
doctrine being held diſtinctly in all its parts from 
the Apoſtles' days. This treatiſe by Novatian 
may be added to the lifſt.—lI know not how to 
abridge it better than by referring the reader to 
the Athanaſian creed. The Trinity in Unity, 
and the Godhead and Manhood of Chriſt in one 
perſon, are not more plainly to be found in that 

creed, than in the compoſition of this contempo- 
rary of Cyprian. 

I wiſh that a more experimental view. — a more 
practical ule—of Chriſtun doctrines, were to be 
ſeen in it. But all profeſſors of Chriſtianity, — 
Churchmen or diflenters—ſecem, at that time, to 
have much relaxed in this reſpect. The favour 
and fimplicity of the life of faith in Jeſus was not 
ſo well known: yet,—parricularly under the arti- 
cle of the Holy Ghoſt, —he ſpeaks very diſtinctly 
of © HIM as the author of regeneration, the pledge 
of the promiied inheritance, and, as it were, the 
hand-writing of eternal falvation,—who makes us 
the temple of God and his houſe, —who intercedes 
for us with © groanings which cannot be uttered,” 
—who acts as our advocate and defender, - ho 
dwelis in our bodies, and ſanctifies them for 1m- 
mortality. He it is, who fights againſt the fleſh: 
— hence the fleſh fights againſt the ſpirit:“ —and 
he proceeds to ſpeak in the beit manner ot his 
holy and bleſſed operations in the minds of the 
faithful, 

He wrote allo a ſenſible little tract againſt rhe 
bondage of Jewiſh meats; in which he explains 
the nature of Chriſtian liberty, according to the 
views of St. Paul, with juſt directions for the 
maintenance of teinperance and decorum. 8 

| The 
* Nov, Trin. p. 114. 
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454 HISTORY OF THE CHURCH. CHAP. XI, 
The letter to Cyprian before mentioned cloſes 


his works. He lived to the time of Valerian, un- 
der whom Cyprian ſuffered. In that perſecution 


alſo fell Novatian by martyrdom, as appears from 
the authentic teſtimony of Socrates . His rival 
Cornelius died a little time before them, in exile 
for the faith.—It will be a grateful refreſhment 
to the reader to pauſe for a moment ; and to con- 
template theſe three men meeting in a better 
world, clothed with the garments of Jeſus, and 
in him knowing their mutual relation, which pre- 


judice hindered in this mortal ſcene of ftrife, in- 


firmity and imperfection. Neither the ſeparation 
of Novatian, nor the ſeverity with which the two 
regular biſhops condemned him, can be juſtified. 
— There ſeems, however, ſufficient evidence of 
the Chriſtian character of the ſeparatiſt: — The 
general tenor of his life ;—and above all, his death, 
ſhew to whom he belonged. 

The reader will pardon this digreſſion ;—if that 
be indeed a digrefſion,—which ſhews that the 
Spirit of God was not limited to one denomina- 
tion of Chriſtians; and which paves the -way for a 
liberal and candid conſtruction of characters. In 
the future ſcenes of this hiſtory, while we trace 
the kingdom of God through a multiplicity of 
names and divifions of men, 1t will highly behove 
us to cultivate an unprejudiced temper. 
Io proceed with the Decian perſecution. —The 
management of this ſeems to have been the whole 
employment of the magiſtrates. Swords, wild beaſts, 
pits, red-hot chairs, wheels for ſtretching human 
bodies, and talons of iron to tear them ;—thele 
were, at this time, the inſtruments of pagan ven- 
geance. Malice and covetouſneſs in informing 
= | againſt 

* L. IV. C. 28. eg: 

+ Greg. Nyſſ. vita Thaum. p. 1000,—See Fleury, B. 6—25. 


CENT. 111. PERSECUTION OF DECIUS. 455 


againſt Chriſtians were eagerly and powerfully ſet 
on work during this whole ſhort, but horrible 
reign : And the genius of men was never known to 
have had more of employment in aiding the ſavage- 
neſs of the heart. Life was prolonged in torture, in 
order that impatience in ſuffering might effect at 
length, what ſurprize and terror could not. 

Mark two examples of Satanic artifice. A 
martyr having endured the rack and burning 
plates, the judge ordered him to be rubbed all 
over with honey, and then to be expoſed in the 
ſun, which was very hot, lying on his back with 
his hands tied behind him, that he might be 
ſtung by the flies. —Another perſon, young and 
in the flower of his age, was, by the order of the 
ſame judge, carried into a pleaſant garden among 
flowers, near a pleaſing rivulet furrounded with 
trees: here they laid him on a feather bed, bound 
him with filken cords, and left him alone. At- 
terward, a very handſome lewd woman was int ro- 
duced to him; who began to embrace him and to 
court him with all imaginable impudence. The 
martyr {pit 1n her face ; and at length bit off his own 
tongue; as the moſt effectual method in his power 
of reſiſting the aſſaults of ſenſuality. In the moſt 
ſhocking and difguſting trials, Chriſtianity, how- 
ever, appeared what it is, —true holineſs ; while 
its perſecutors ſhewed that they were at enmity 
with every virtuous principle of internal benevo- 
| lence, and of external decorumF, ” 

Alexander, biſhop of Comana, ſuffered martyr- 
dom by fire. At Smyrna Eudemon the biſhop 
apoſtatized, and ſeveral unhappily followed his 
example. But the glory of this Church, once ſo 
celebrated by the voice of infallibility t, was not 
| totally 


# Jcram vita Paul. + Rev, ii. 8, 9, &c. 
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HISTORY OP THE CHURCH. 


CHAP, XI. 
The example of Pionius, one of the 


preſbyters, was ſalutary to all the Churches.— 
The account of his martyrdom is, in ſubſtance, 


confirmed by Euſebius: Nor, in general, is there 


any thing in it improbable, or unworthy of the 
Chriſtian 'pirit*®.—In expectation of being ſeized, 

he put a chain about his own neck, and caufed Sa- 
bina and Aſclepiades to do the fame, — to ſhew their 


readineſs to ſuffer. 


you know,“ 
dered you to lacrifice? 


Polemon, keeper of the idol- 
temple, came to them with magiſtrates : Don't 
| lays he. © that the emperor has or- 
« We are not ignorant of 


the commandments,” _ Pionius, © but they are 
thoſe commandments which direct us to worthi 


God.” 


Come to the market-place,” ſays Polc- 


mon, © and ſee the truth of what I have ſaid.“ We 


obey the true God,” 


ſaid Sabina and Aſclepiades. 


When the martyrs were in the midſt of the mul- 
titude in the market-place, It would be witer in 
you,” fays Polemon, © to ſubmit and avoid the tor- 


ture.” 


Pionius began to ſpeak : © Citizens of Smyr— 


na, who pleaſe yourſelves with the beauty of your 
walls and city, and value yourſelves on account 


of your Poct Homer; and ve 


Jews, if there be 


any among you, hear me ſpcak a few words: We 


find that Smyrna has been eſteemed the fineſt 


city in the world, and was reckoned the chief of 


thoſe which contended for the honour of Homer's 


I am informed that vou deride thoſe who 
come of their own accord to facritice, or who do 
not reſuſe when urged to it. 


mired Homer ſhould teach you never to rejoice 
at the death of any man f.“ 
to obey Moſes, who tells you, Thou ſhalt not 
ice thy brother's aſs or his ox fall down by the 


way, and hide thyſelf from him: thou ſhalt ſurely 


birth. 


* Euſeb. B. 4. C. 15.— Fleury, B. 6— 39, 
+ Ody ſl. xxii. v. 412. 


But fure!y your ad- 


And ye Jews ouglit 


help 


CENT. 111. PERSECUTION OF DECIUS. 457 


help him to lift them up again *. And Solomon 
ſays, © Rejoice not when thine enemy falleth. For 
my part I would rather die, or undergo any ſuffer- 
ings than contradict my conſcience in religious 
concerns f. Whence then proceed thoſe burſts 
of laughter and cruel ſcoffs of the Jews, pointed 
not only againſt thoſe who have facrificed, but 
againſt us? They inſult us with a malicious plea- 
ſure to fee our long peace interrupted. Though 
we were their enemies, ſtill we are men.—But 
what harm have we done them? What have we 
made them to ſuffer? Whom have we ſpoken 
againſt? Whom have we perſecuted with unjuſt. 
and unrelenting hatred * Whom have we com- 
pelled to worihip idols? Have they no compaſhon 
for the unfortunate ? Are they themſelves lefs cul- 
pable than the poor wretches, who, through the fear 
of men or of tortures, have been induced to renounce 
their religion?“ He then addreſſed the Jews on the 
grounds of their own Scriptures, and folemnly 
placed before the Pagans the day of judgment. 
The ſermon bore ſome reſemblance to Stephen's? 
in like circumſtances : It tended to beget convice | 
tion of fin, and to lead men to feel their need of 
the Divine Saviour, according to the juſteſt views 
and in the ſoundeſt taſte of the Goſpel. He ſpake 
long, and was very attentively heard; and there 1s 
reaſon to hope that his exertions were not in vain. 
The people who ſurrounded him taid with Polemon, 
«« Believe us, Pionius, your probity and wiſdom 
make us deem you worthy to live;—and life is 
pleaſant.” — Thus powerfully did conlcience and 
humanity oper in their hearts. 1 own,” ſays 


the 


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+ Pionius adapts himſelf to his audience, and convifts them 
of guilt even by their own principles, a thing not hard to be 
done in all caſes,—except in thoſe ot true Chriſtians, who 
never fail to ſhew their faith hy their works. 

Acts of the Apoſtles, Chap. vu. 


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458 HISTORY OF THE CHURCH. CHAP, xi. 


the martyr, © life is pleaſant, but I mean that eternal 
life which I aſpire after : I do not with a contemp- 
tuous ſpirit — the good things of this life; 
but I prefer ſomething which is infinitely better: 
I thank you for your expreſhons of kindneſs : 

I cannot, however, but ſuſpect ſome ſtratagem 


in it.” 
The 


le continued intreating him: and he 


ſtill diſcourſed to them of a future ftate.—The 


well-known fincerity and unqueſtionable virtues of 
the man ſeem to have filled the Smyrneans with 
veneration, and his enemies began to fear an up- 
roar in his favour. * It is impoſſible to perſuade 
you then,” ſaid Polemon. I would to God I 
could,” ſays Pionius, « perſuade you to be a 


Chriſtian!” 


Sabina, by the advice of Pionius, who was her 
brother, had changed her name, for fear of falling 
into the hands of her pagan miſtreſs, who, in 
order to compel her to renounce Chriftianity, had 
formerly put her in irons, and baniſhed her to the 
mountains, where the brethren ſecretly ſupported 
her with nouriſhment. She now called herſelf 


Theodota. What God doſt thou adore?” ſays 


Polemon. God Almighty,” ſhe anfwered, © who 
made all things;—of which we are affured by his 
Word Jefus Chrift.” © And what doſt Ho 
adore ?” ſpeaking to Aſclepiades. ** Jefus Chriſt,” 


fays he. What, is there another God?” fays 
Polemon. No,” ſays he, this is the tame 


whom we come here to confeſs.” - He, who wor- 


ſhips the Trinity in Unity, will find no difnculty 


in reconciling theſe two confeſſions. Let him, who 
does not ſo worſhip, attempt it. One perſon 
pitying Pionius, ſaid, Why do you that are to 
earned ſeek death in this reſolute manner? "mn 
nen 


CENT. 111. PERSECUTION OF DECIUS. 459 


When carried to priſon, they found there a 
preſbyter named Lemnus, —a woman named Mace- 
donia,—and another called Eutychiana, a Mon- 
taniſt. 

Theſe all employed themſelves in praiſin 
and ſhewed every mark of patience and oe Paper 
Many pagans viſited Pionius, and attempted to per- 
ſuade him to renounce his religion :—His anſwers 
ſtruck them with admiration. Some perſons, who, 
by compulſion, had ſacrificed, viſited them and ſhed 
many tears. I now ſuffer afreſh,” ſays Pionius; 
% ind methinks I am torn in pieces when [I ſee 
the pearls of the Church trod under-foot by 
ſwine, and the ſtars of heaven caſt to the earth 
by the tail of the dragon *.— But our fins have 
been the cauſe.” . 

The Jews, whoſe character of bigotry had not 
been leſſened by all their miſeries, and whoſe hatred 
to Chriſt continued from age to age with aſto- 
niſhing uniformity, invited ſome of the lapſed 
Chriſtians to their ſynagogue. The generous ſpirit 
of Pionius was moved to expreſs itſelf vehemently 
againſt the Jews. Among other things he ſaid, 
« They pretend that Jeſus Chriſt died like other 
men by conſtraint. Was that Man a common 
felon, whoſe diſciples have caſt out devils for fo 

many years? Could that man be forced to die, for 
whole ſake his diſciples, and ſo many others, have 
voluntarily ſuffered the ſevereſt puniſhment?” — 
Having ſpoken a * time to them, he requeſted 
them to depart out of the priſon. 

Though the miraculous diſpenſations attendant 
on Chriſtianity form no part of the plan of this 
hiſtory, I cannot but obſerve on this occaſion, 
how ſtrongly their continuance in the third cen- 
r is here atteſted. Pionius affirms, that devils 


were 


8 Rev. xii. 14. 


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400 HISTORY OF THE CHURCH. CHAP. xI. 


were ejected by Chriſtians in the name of Chriſt; and 
he does this in the face of enemies, who would have 
been glad of the ſhadow of an argument to juſtify 
their bitterneſs, reſentment and perfidy. 

The captain of the horſe came to the priſon, 
and ordered Pionius to go to the 1dol-temple. 
* Your biſhop Eudemon hath already ſacrificed.” 
fad he. The martyr, knowing that nothing of 


this fort could be done legally till the arrival of 


the proconſul, refuſed. The captain put a cord 
about his neck, and dragged him along with Sa- 
bina and others. They cried, We are Chriſ- 


tians, and fell to the ground, that they might 


not enter the idol- temple. Pionius, after much 
reſiſtance, was focced into it and placed on the 


ground before the altar: and there ſtood the un- 


happy Eudemon, after having facrificed. 
Lepidus, a judge, aſked; What God do you 
adore?” Him,“ ſays 8 that made hea- 
ven and earth.” « You mean him that was cru- 
cified?” „I mean him whom God the Father 
tent for the ſalvation of men.” The judges then 
wilpered to one another, and ſaid,.—“ We muſt 
compel them to ſay what we wiſh.” — Pionius 
heard them, and cried, © Bluſh, ye adorers of 
talſe gods: have ſome reſpect to juſtice, and obey 
your own laws: they enjoin you not to do violence 


to us; but merely to put us to death.” 


Then Rufhnus faid, © Forbear, Pionius, this 
thirſt after vain-glory.” © Is this your eloquence?” 
anſwered the martyr: „Is this what you have 
read in your books? Was not Socrates thus treated 
by the Athenians? According to your judgment 
and advice HE ſought after vain-glory, becauſe he 


applied himſelf to wiſdom and virtue.” —Rut- 


finus was ſtruck dumb.—The caſe was appoſite 
in a degree: Socrates, undoubtedly, ſuffered per- 
ſecution 


CENT. 111. PERSECUTION OF DE eius. 461 


tecution on account of his zeal for moral 
virtue, 

A certain perſon placed a crown on Pionius's 
head, which he tore in pieces before the altar: 


The pagans, finding their perluaſions ineffectual 
remanded them to priſon. 


A few days after this, the proconſul Quintilian 


returned to Smyrna, and examined Pionius. He, 
then, tried both tortures and perſuaſions in vain; 
and, at length, enraged at his obſtinacy, he ſen- 
tenced him to be burnt alive. The martyr went 
cheerfully to the place of execution, and thanked 
God, who had preſerved his body pure from ido- 
latry. After he was ſtretched and nailed to the 
wood, the executioner ſaid to him, Change your 


mind, and the nails thall be taken out.” „ 


have felt them,“ anſwered Pionius: He then re- 
mained thoughtful tor a-time; afterward he taid, 
« ] haſten, O Lord, that I may the ſooner be a 
partaker of the reſurre tion. Metrodorus, 2 
Marcionite, was nailed to a plank of wood in 2 


ſimilar manner: They were then both placed up- 


right ; and a great quantity of fuel was heaped 
aan chem. —Pionius, with his eyes ſhut, re- 
mained mot ionleſs, abſorbed in prayer while the 
hire was conſuming him. At length he opened 
his eyes, and looking cheerfully on the fire, taid, 
„Amen; —his laſt words were, Lord, receive 
my foul.” —Of the particular manner in which 
his companions ſuffered death we have no ac- 
Count. 

In this narrative we fee the ſpirit of heaven- 
ly love triumphing over all worldly and ſelfith 
conſiderations. Does not the zeal of Pionius de- 
{crve to be commemorated as long as the world 
endures? The man appears to have forgotten his 
ſuflerings: He i; wholly taken up in vindicating 


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462 HISTORY or THE CHURCH. CHAP. XI, 


the divine truth to the laſt.—Who can doubt of 
his having been a faithful preacher of the Goſpel ? 
He is intent on the bleſſed work amidſt his bit- 
tereſt pains.— Glorious exemplification of true re- 
ligion in its ſimplicity! 

If there be any thing particular in the treat- 
ment he 3 it conſiſts in the repeated 
endeavours which were made to preſerve his life. 
—The Man was much reſpected, though the 
Chriſtian was abhorred. Integrity and upright- 
neſs, when eminent and ſupported by wiſdom and 
„ fail not to overawe, to captivate, and to 
ſoften mankind. The voice of natural conſcience 
pleads; but cannot overcome the enmity of the 
human heart againſt God. | 

There are many good reaſons which may be aſ- 
figned why ſound learning ought to be cultivated 
by Chriſtians, and eſpecially by all who mean to 
be paſtors of Chriſt's flock. The cafe of Pionius 
clearly intimates this. Knowledge never fails to 
enſure reſpect. It does this a thouſand times 
more effectually with mankind than birth or wealth, 
or rank, or power.—lt is evident that Pionius 
was a man of learning, and that his perſecutors 
eſteemed him on that account, and took pains to 
detach him from Chrittianity. —We may Conceive 
how uſeful this accompliſhment had been in the 
courſe of his miniſtry. f 
Further -A Montaniſt and a Marcionite are his 
fellow - ſufferers. The latter is conlumed with him 
in the flames. Doubt leſs, from all the information 

of antiquity, both theſe hereſies appear in an odious 
light. Bur there might be exceptions, and who 
ſo likely to be among thoſe exceptions, as thoſe 
who ſuffered ? We muſt not confine the truth of 
godlineſs to any particular denomination. Pro- 
vidence, by mixing perſons of very oppoſite 
parties 


CENT. 111. PERSECUTION OP DECIUS, 463 


parties in the ſame ſcene of perſecution, demon- 
ſtrates that the pure faith and love of Jeſus may 
operate in thoſe who cannot own each other as 
brethren: I know not whether Pionius and Me- 


trodorus did ſo on earth: 1 truſt they do fo in 
heaven. 


In Aſia a merchant, named Maximus, was 


brought before Optimus the proconſul, who in- 
_ quired after his condition? © I was born free,” 
ſaid he, © but I am the ſervant of Jeſus Chriſt.” 
< Of what profeſſion are you?” © I live by com- 
merce.” * Are you a Chriſtian ?“ < Though a 


ſinner, yet I am a Chriſtian.” While the uſual 


proceſs of perſuaſions and of tortures was going 


forward; —he exclaimed, —* Theſe are not tor- 


ments which we ſuffer for the name of our Lord 
Jeſus Chriſt : They are wholeſome vxcT1oNs.” 
— Such was the effect of the Holy Gnoſt ſhed- 
ding the love of God in Chriſt abroad in the 
human heart!—He was ordered to be ſtoned to 
death x. 

All this time the perſecution raged in Egypt 
with unremitting fury. In the lower Thebais 
there was a young man named Paul, to whom, at 
fifteen years of age, his parents left a great eſtate. 
He was a perſon of much learning, of a mild 
temper, and full of the love of God. He had a 
married ſiſter, with whom he lived. Her huſband 
was baſe enough to deſign an information againſt 
him, in order to obtain his eftate. Paul, having 
notice of this, retired to the deſert mountains, 
where he waited till the perſecution ceaſed. Habit, 
at length, made folitude agreeable to him. He 
found a pleaſant retreat, and lived there to the age 
of fourſcore and ten years. At the time of his re- 
tixement he was twenty-three, and he lived to be a 
hundred 
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464 HISTORY OF THE CHURCH. CHAP. xi. 


hundred and thirteen years old“. This is the firſt. 
diſtin& account of an hermit in the Chriſtian 
Church.—No. doubt ought to be made of the 
genuine piety of Paul .—Thoſle, who, in our days, 
condemn ALL Monks with indiſcriminating con- 


tempt, ſeem to make no allowance for the prodigi- 


ous change of times and circumſtances. Reflect 


ſeriouſly on the fort of ſociety to which Chriſtians 


were expoſed in the reign of Decius: Was there a 
day,—an hour, in which they could enjoy its com- 
forts, or ſecure its benefits? Where could Chrif- 


tian eyes or ears direct their attention, and not 


meet with objects exceedingly diſguſting? If Paul 
preferred ſolitude in ſuch a ſeaſon, we need not 
be more ſurpriſed than we are at the conduct of 
Elijah the prophet.— But, why did he not, with 
the return of peace, return alſo to the diſcharge 
of ſocial duties? The habit was contracted; and 


the love of extremes is the infirmity of human 


nature.— Beſides a heart, breathing the pureſt 
love to God, might naturally enough be led to 
think the perfection of godlineſs beſt attainable 
in ſolitude.— The increaſing ſpirit of ſuperſtition 
ſoon produced a number of imitations of Paul: and 


the moſt lamentable effect was, that thoſe, who poſ- 


ſeſſed only external religion, placed their righteouſ- 
neſs and their confidence in monaſtic auſterities; 
Land thus, from the depraved imitations of well- 
meant beginnings, one of the ſtrongeſt ſupports of 
falſe religion gradually firengrhened itſelf in the 


Chriſtian world. 


Here we cloſe the account of the Decian perſe- 
cution. Its author is admired by Pagan writers. 
What has been ſaid of Trajan and Antoninus is 
applicable to him: He was a moraliſt; and he 
was a cruel perſecutor.— It cannot be denied, that 


for 
9 Fleury, B. 6—48. 


CENT. 111. PERSECUTION OF DECIUS. 465 


for thirty months the Prince of Darkneſs had full 
opportunity to gratify his malice and his fury. 
But the Lord meant to chaſten and to purity his 
Church,—not to deſtroy it. The whole ſcene is 
memorable on ſeveral accounts.—It was not a 
local or intermitting, but an univerſal and conſtant 
perſecution: and, therefore, it muſt have tranſ- 
mitted great numbers to the regions where ſin and 
pain ſhall be no more.—The peace of thirty years 
had corrupted the whole Chriſtian atmoſphere : 
The lightning of the Decian rage refined and 
Cleared it. No doubt, the effects were ſalutary to 
the Church. External Chriſtianity might indeed 
have ſtill ſpread, if no ſuch ſcourge had been uſed; 
but the internal ſpirit of the Goſpel would, pro- 
bably, have been extinguiſhed. The ſurvivors 
had an opportunity of learning, in the faithfulneſs 
of the martyrs, what that ſpirit is; and men were 
again taught, that RE alone, who ftrengthens 
Chriſtians in their ſufferings, can effectually con- 
vert the heart to true Chriſtianity.— The ſtorm, 
however, proved fatal to many individuals who 
apaſtatized; and Chriſtianiry was, in that way, 
cleared of many falſe friends. We have alto 
noticed two collateral evils.—Both the formation 
of ſchiſms and of ſuperſtitious tolitudes had their 
date from the Decian perſecution. 


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466 HISTORY OF THE CHURCH CHAP, Xii. 


C HAF. III. 


THE HISTORY OF THE CHURCH DURING THE 
REIGN OF GALLUS. 


HE ſucceſſor of Decius allowed the Church 
of Chriſt a little tranquillity. During that ſpace 
the two ſmall treatiſes of Cyprian concerning the 


| lapſed and concerning unity, were, doubtleſs, of 


fome ſervice in recovering the lapſed to a ſtate 
of penitence, and in diſpoſing the minds of men 
to preſerve the unity of the Church. In the for- 
mer of theſe treatiſes, indeed, it muſt be confeſſed 
he carries his cenſure of the Novatians too far. 
The fin and the danger of rending the body of 
Chriſt might have been - ſtated in the ſtrongeſt 
terms, without pronouncing the evil to be abſo- 
lutely damnable : This was carrying the matter 
beyond all bounds of moderation. But the ſame 
candour which ſhould incline one to apprehend 
that Novatian was influenced by good intentions, 
in his too rigid ſcheme, pleads alſo for the motives 
of Cyprian's zeal in the maintenance of unity.— 
He ſeems to have conſidered the miſchief as moſt 
exceedingly deſtructive; and he can find no terms 

ſufficiently ſtrong to expreſs his deteſtation of it. 
But Gallus ſoon began to diſturb the peace of 
the Chriſtians, though not with the inceſſant fury 
of his predeceffor.—A Roman preſbyter, named 
Hyppolitus, had been ſeduced into Novatianiſm; 
but his mind had not been perverted — 
alt h. 


CENT, 111. UNDER CALLUS, 467 


faith and love of Jeſus. He was now called on 
to ſuffer martyrdom, which he did with courage 
and fidelity. Either curioſity or a deſire of in- 
ſtructive information induced ſome perſons to aſk 
him in the laſt ſcene of his ſufferings, whether he 
ſtil] perſiſted in the communion of Novatian? He 
declared in the moſt explicit terms, that he now 
ſaw the affair in a new light, that he repented of 
having encouraged the ſchiſm, —and that he died 
in the communion of the general Church. Such 
a teſtimony muſt have weakened the influence of 
the ſchiſm *. + 

In this perſecution of Gallus it was that Corne- 
lius confeffed the faith of Chriſt, and was baniſhed, 
by the emperor, to Civita Vecchia; which oave 
occaſion to a congratulatory letter from Cyprian. 
In one part of it he reflocts on the Novatians with 
his uſual vehemence :— The reſt breathes a fervent 
ſpirit of piety and charity, and throws a ſtrong 
light on two hiſtorical fa&ts;—namely,—that the 
perſecution of Gallus was fevere ;—and, that the 
Roman Chriſtians bore it with becoming and ex- 
emplary fortitude. 

WWe have been made acquainted, deareſt bro- 
ther, with the glorious teſtimonies of your faith 
and virtue; and we have received the honour of 
your confeſſion with ſuch exultation, that, in the 
praiſes of your excellent conduct, we reckon our- 
ſelves partners and companions. For, as we have 
but one Church, united hearts, and indiviſible 
concord, what paſtor rejoices not in the honours 
of his fellow-paſtors as his own? Or whit bro- 
therhood does not every where exult in the joy of 
brothers? We cannot expreſs how creat was our 
joy and gladneſs when we heard of your prot- 
perous 
Fleury, B. 7. x. 

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468 HISTORY OF THE CHURCH CHAP: X11, 


perous fortitude ;—that at Rome You were the 
leader of the confeſſion, and, moreover, that the 
confeſſion of the leader ſtrengthened, in the bre- 
thren, their diſpoſition to confeſs; — that while 
you led the way to glory, you incited many to be 
companions of your glory; fo that we are at a loſs 
which moſt to celebrate, —your active and ſteady 
faith, or the inſeparable love of the brethren. 
The virtue of the biſhop in leading the way was 
publicly admired; while the union of the brethren 


in following him was proved beyond contradiction: 


There, was but one mind and one voice amon 

you all. The Apoſtle fereſaw, in ſpirit, this faith 
and firmneſs of * whole Roman Church, which 
have ſhone fo illuſtriouſly; and, in praiſing the 
primitive fathers, he ſtirs up their future ſons to 
an imitation of their courage and patience. Your 
unanimity and perſeverance is a great and an in- 
ſtructive example to the brethren. Ye have taught 
largely the important leſſon of fearing God, of 
firmly adhering to Chriſt, of uniting paſtors with 
the people, brethren with brethren in one com- 


mon danger: ye have proved,—that a concord 


thus formed is invincible; — that the God of 
peace hears and antwers the jo:nt prayers of the 
_ -makers.—With terrible violence the adver- 
fary ruſhed to attack the foldiers of Chriſt; but 
was bravely repulled. 

He had hoped to ſupplant the ſervants of God, 
by finding them, like raw ſoldiers, unprepared : 
He had hoped to circumvent a few individuals; 
but he found them united for reſiſtance: and he 
learnt, —that the ſoldiers of Jeſus remain on the 
watch ſober and armed for the battle; that they 
cannot be conquered that they may die; but 
that they are invincible on this very account, be- 
cauſe they fear not death; that they reſiſt not 

aggreſſors, 


CENT. 111. UNDER GALLUs. 469 


aggreſſors, ſince it is not lawful for them, though 
innocent, to kill the guilty*; and laſtly—that 
they readily give up their life and ſhed their 
blood, in order that they may the more quickly 
depart from an evil world in which wickednels and 
cruelty rages with fo much fiercenets. What a 
glorious ſpectacle under the immediate eyes of 
God! What a joy in the fight of Chriſt and ot 
his Church, that - not a ſingle ſoldier, but the 
whole army together, endured the warfare! Every 
individual, who heard of this proceeding, has 
joined in it: How many lapſed are reſtored by 
this glorious confeſſion! For now they have ſtood 
firm; and, by the very grief of their penitence, are 
made more magnanimous: Their former fall may 
now be juſtly conſidered as the effect of {ſudden 
tremor ; but they have returned to their true cha- 
racter : they have collected real faith and ſtrength 
from the tear of God, and have panted for mar- 
tyrdom. 

As much as poſſible we earneſtly a our 
people not to ceaſe to be prepared for the ap- 
proaching conteſt, by watching, faſting, and 
prayers. Theſe are our celeſtial arms: theſe are 
our fortreſſes and weapons. Let us remember one 
another in our ſupplications: Let us be unant- 
mous and united: and let us relieve our preſſures 
and diſtreſſes by mutual charity: And whoto- 
ever of us (ſhall firſt be called hence, let our 
mutual love in Chriſt continue; and let us never 
ceaſe to pray to dur mercitul Father for all our 
brcthren and our lifters. 

Thus ardent was the ſpirit of Dinan in the 
expectation of martyrdom! And to little account 
did 


A plain proof of the paſſiveneſs of Chriſtians, ſtill couri- 
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470 HISTORY OF THE CHURCH CHAP, XII. 


did he make of temporal things! And, in this 
natural and eaſy manner, did he eſteem the dread- 
ful ſcenes of perſecution as matter of joy. 

He himſelf was preſerved, for the uſe of the 


Church, beyond the life of Gallus, as well as of 


Decius.—Cornelius died in exile : His faithful- 
nels in ſuffering for Chriſt evinces all along whole 
{ſervant he was;—otherwiſe, hiſtory affords little 
evidence reſpecting his character. —The little ſpe- 
cimen, which we have of his writings, will induce 
no one to think highly of his genius or capacity.“ 

It 18 no wonder that Cyprian, who had ſeen and 
known ſuch dreadful devaſtations under Decius, 
finding, after a very ſhort interval, the perfecution 
renewed by Gallus, ſhould be aftempted to imagine 
the approach of Antichriſt, the end of the world, 
—and the day of judgment to be at hand. Sagaci- 
ous and holy men are never more apt to be deceived 


than when they attempt to look into futurity. 


God hath made the preſent ſo much the excluſive 
object of our duty, that he will ſcarce ſuffer even his 
beſt and wiſeſt ſervants to gain reputation for {kill 
and foreſight by any conjectures. concerning the 
times and the ſeaſons, which he hath reſerved in 
his own power. The perſecution of Gallus proved, 
however, a light one compared with that of Decius. 
Under very formidable apprehenfions of it Cyprian 
wrote an animating letter to the people of Thi— 
baris . The miſtaken idea I have mention«d, 
probably, added ſpirit to the epiſtle; neverthele(s, 
the realoning is fold ; and his arguments and the 
Scriptures, which he quotes, deſerve attention in all 
ages. -A few extracts may gratify the reader. 

« had intended, moſt dear brethren, and 
wiſhed, —if oc had permitted, agreeably 
to the deſires you have frequently expreſſed, —mylelt 

| to 
by Epi. 55. 


CENT. 111. UNDER GALLUS. 471 


to have come among you; and, to the beſt ot 
my poor endeavours, to have ſtrengthened the 
brotherhood with exhortations. But urgent affairs 
detain me at Carthage; I cannot make excurſions 
into a country ſo diſtant as yours; nor be long ab- 
ſent from my people.— Let theſe letter then {peak 
for me. | 
You ought to be well aſſured, that the day of 
affliction is at hand; and, that the end of the 
world and the time of Antichriſt is near : We 
ſhould all ſtand prepared for the battle, and think 
only of the glory of eternal life and of the crown 
of Chriſtian confeſſion. Nor ought we to flatter 
ourſelves that the imminent perſecution will re- 
ſemble the laſt :;—a heavier and more ferocious 
conflict hangs over us, for which the ſoldiers of 
Chriſt ought to prepare themſelves with ſound 
faith and vigorous fortitude; and conſider that 
they * daily drink the cup of the blood of Chriſt, 
for this reaſon, that they themſelves may be able 
to ſhed their blood for HIM. — To follow what 
Chriſt hath taught and done is to be willing to be 
found with Chriſt. As John the Apoſtle ſays; 
„He, that ſaith he abideth in Chriſt, ought him- 
ſelf alſo to walk even as he walked.” Thus alſo 
the bleſſed Apoſtle Paul exhorts and teaches, ſay- 
ing, We are the ſons of God, and it ſons, then 
heirs of God and joint heirs with Chriſt, if we 
ſuffer with him that we may allo be glorified to- 
gerher.” Let no man deſire any thing now which 
belongs to a periſhing world; but let him follow 
Chriſt, who lives for ever, and who makes his ſer- 
vants to live, if irdeed they be ſettled in the 
faith of his name. For the time is come, moſt 
dear 


1 The daily reception of the Lord's ſupper appears to have 
been the practice of the A frican Church at that time. 


GU 4 


472 HISTORY or THE CHURCH CHAP. xiI. 
dear brethren, which our Lord long ago foretold, 
ſaying, © The hour is coming, when whoſoever 
killeth you will think he doeth God ſervice.” In 
his uſual manner he quotes thoſe Scriptures which 
relate to perſecution: and, doubtleſs, the force and 


beauty of them would then be felt and admired, 


more than they are by us, who, it is to be feared, 
are apt to ſpeculate upon them at our eaſe with 
too much 1ndifference. : 

| Obſerve how juſtly he arms their minds againſt 
the diſcouragement which the circumſtances of ap- 
proaching perſecution are apt to induce. © Let 


no one, when he ſees our people to be ſcattered 


through fear of perſecution, be diſturbed, becauſe 
he ſees not the brethren collected, nor the biſhops 
employed among them. We, whoſe principles 
allow us to ſuffer death, but not to inflict it, 
cannot poſſibly, in ſuch a ſeaſon, be all in one place. 
Wherever, therefore, in thoſe days, by the neceſ- 
fity of the time, any one ſhall be ſeparated, in 
body, not in ſpirit, from the reſt of the flock, —- 
let not ſuch an one be moved at the horror of the 
flight, nor be terrified by the ſolitude of the de- 
ſert, while he retreats and lies hid. No man is 
alone, who has Chriſt for his companion: No 
man is without God, who, in his own ſoul, pre- 
ſerves the temple of God undefiled. The Chriſtian 
may indeed be aſſailed by robbers or by wild beaſts 
among the mountains and deſerts; he may be 
afflicted by famine, by cold, and by thirſt; he may 
loſe his life in a tempeſt at ſea,—but the Saviour 


himſelf watches his faithful ſoldier fighting in all 


theſe various ways; and is ready to beſtow the 

reward which he has promiſed to give in the re- 

ſurrection.“ 

Hie then produces precedents of Scripture- 

ſaints, who ſuffered for God in the moſt antient 
| | | times, 


a. Co: ws a ton vo _2£-=y mw 


CENT. 115. UNDER GALLUS. 4173 


times, and adds, How ſhameful muſt it be for a 
Chriſtian to be unwilling to ſuffer when the Maſ- 
ter ſuffered firſt ; to be unwilling to ſuffer for our 
own fins, when he, who had no perſonal fin, ſuf- 
fered for us *. The Son of God ſuffered that he 
might make us the ſons of God: and, ſhall not 
the ſons of men be willing to ſuffer that they m 
continue to be eſteemed the children of God? 

Antichriſt is come, but Chriſt is alſo at hand. — 
The enemy rages and is fierce, but the Lord is 
our defender: and he will avenge our ſufferings 
and our wounds.” — He again makes appoſite 
Scripture-quotations.— That from the Apocalypſe 
is remarkable, If any man worſhip the beaſt and 
his image, &c.” REV. xiv. . 

« O what a glorious day,” continues Cy prian, 
„will come, when the Lord ſhall begin to recount 
his people, and to adjudge their rewards ;—to fend 
the guilty into hell; to condemn our perſecutors 
to the perpetual fire of penal flame;—and to be- 
ſtow on us the reward of faith and of devotedneſs 
to him. What glory! what joy! to be admitted 
to ſee God; to be honoured; to partake of the 
joy of eternal light and ſalvation with Chriſt the 
Lord your GoD; to ſalute Abraham, Iſaac, and 
Jacob, and all the Patriarchs, and Prophets, Apoſ- 
tles, and Martyrs; to joy with the righteous, the 
friends of God, in the pleaſures of immortality! 
— When that revelation ſhall come, when the 
beauty of God ſhall ſhine upon us, we ſhall be as 
happy as the deſerters and rebellious will be miſer- 
able in inextinguiſhable fire.“ : 

; Such 

* I have tranſlated this literally. The difference between 

ſuffering for our own fins and ſuffering for us is ſtriking; the 


firſt is correctivc, the ſecond is by imputation. Cyprian be- 


lieved the atonement of Chriſt, and therefore varied has phraſe- 
ology to prevent mitlakes, 


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474 HISTORY OF THE CHURCH CHAP. XII. 


Such are the views of the next life which this 
good biſhop ſets before Chriſtians. —The palm of 
heavenly-mindedneſs belonged to theſe perſecuted 
ſaints: and I with, with all our theological im- 
provements, we may attain to a meaſure of this 
zeal amidſt the various good things of this life, 
which as Chriſtians, we at preſent certainly enjoy. 

Lucius was choſen biſhop of Rome in the place 
of Cornelius; but was immediately driven into 
exile by the authority of Gallus. Cyprian con- 
grat ulated him both on his promotion and on his 
ſufferings. His exile muſt have been of ſhort 


4. D. duration. He was permitted to return to Rome 
252, in the year two hundred and fifty-two; and a 


ſecond congratulatory letter was written to him by 
Cyprian *. He {ſuffered death ſoon after; and 
was ſuccecded by Stephen.—The epiſcopal ſeat at 
Rome was then, it ſhould ſeem, the next door to 


martyrdom. 


It was not owing to any diminution of his uſual 
2cal and activity, that the African biſhop was ſtill 
preſerved alive, while three of his contemporaries 
at Rome, Fabian, Cornelius, and Lucian, died a 
violent death or in extle. About this time he 
dared to write an epiftle to a noted perſecutor of 
thoſe times, named Demetrianus: and, with great 
freedom and dignity, he expoſed the unreaſonable- 
neſs of the pagans in charging the miſeries of the 
times upon the Chriſtians. There will be no 
neceſſity to give any detail of his reaſonings on the 
fubje& :—Paganiſm has at this day no defenders. 
Ihe latter part of the epiftle, which is exhorta- 
tory and 2 hall be afterwards confidered, 
when we come to make an eſtimate of Cyprian's 


theological works. 


3 Epiſ. 


The 
8. 


3 


CENT. 111. UNDER GALLUS. 475 


The ſhort reign of Gallus was diſtinguiſhed by 


ſo large an aſſemblage of human miſeries, as to give 


a plauſible colour to Cyprian's miſtake of the near 


approach of the end of the world. A dreadful 
peſtilence broke out in Africa, which daily carried 
off numberleſs perſons; and frequently ſwept away 
whole houſes. The pagans were alarmed beyond 
meaſure: They neglected the burial of the dead 
through fear, and violated the duties of huma- 
nity. The bodies of many lay in the ftreets of 
Carthage, and in vain ſeemed to aſk the pity of paſ- 
ſengers*.—It was on this occaſion, that the Lord 
ſtirred up the ſpirit of Chriſtians to ſhew the prac- 
tical ſuperiority of their religion; and, that Cyprian, 
in particular, exhibited one of the moſt brilliant 
proofs of his real character. He gathered togerher 
his people, and expatiated on the ſubject of mercy. 


He pointed out to them,—that if they did no 


more than others, — no more than the heathen and 
the publican did in ſhewing mercy to their own, 
there would be nothing fo very admirable in their 


conduct ;—that Chriſtians ought to overcome evil 


with g00d, and, like their heavenly Father, to 
love their enemies, fince he makes his ſun to riſe 
on the evil and the good, and tends rain on the 
juſt and the uniuſt. 
fetles himſelf a fon of God, imitate the example 
of his Father? Wie ought to anſwer to our birth, 
and thoſe, who appear to be born again of God, 


ſhould not degend rate, but ſhould be ſolicitous to 


evidence the genuine neſs of their relation to God 
Ly the imitation of his goodneſs. Much more 
than this Pontius tells us was faid by him But 
Pontius 15 always very ſcanty in his informations. 
The eloquent voice of Cyprian, on this occaſion 


as on others, routed the alacrity of his people. 


The 


* Vit. Pont. 


WW hy does not he, who pro- 


oy - - = p R * 4 
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476 HISTORY OF THE CHURCH CHAP, xII. 


The Chriſtians ranked themſelves into clafles for 
the purpoſe of relieving the public diſtreſs. The 
rich contributed largely: the poor gave what they 

could; namely, their labour with extreme hazard 
of their lives :—The pagans faw with aſtoniſh- 
ment the effects of the love of God in Chriſt; 
and had a falutary opportunity of contraſting theſe 
effects with their own ſelfiſhneſs and inhumanity. 

The dreadful calamity of the plague gave to 
Cyprian an opportunity of impreſſing on the 
minds of his people, what in truth had been the 
ruling object of his own life fince his converſion, 
namely—a warm and active regard for the bleſ- 
fings of immortality, joined with an holy indit- 
ference for things below. He publiſhed on this 
occaſion his ſhort treatiſe on mortality. He, 
who wrote it, mult have felt what all have need 
to feel, —how little a thing life is, how valuable 

the prolpect of heavenly bliſs! The whole of 
this little tract is very precious; but the reader 
mutt be content with a few extracts. 

« The kingdom of God, my deareft brethen, 
ſhews ittelf to be juſt at hand. The reward ot 
life, the joy of eternal ſalvation, perpetual glad- 

| nels, and paradiſe lately loſt, —all theſe things 
com: into our poſſeſſion now that the world paſtes 
away: Heavenly and eternal glories {ucceed earth- 
ty, fading rifles. What room is there for anxiety, 
folicitude, or ſadneſs, unleſs faith and hope arc 
wanting? If, indeed, a man be unwilling to go to 
Chriſt, or does not BELIEVE that he is going to 
reign with him, fuch an one has good reaſon to 
fear death : For, the * juſt live by faith.“ Are 
ye then juſt; Do ye live by faith; Do ye really 
believe in the promiſe of God ?—lt fo, - Why do 
ye not feel ſecure of the faithfulneſs of Chriſt ; 
why do ye not embrace his call, and bleſs your- 
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CENT. 111. UNDER GALLUS. 477 
ſelves that ye ſhall ſoon be with him and be no 


more expoled to Satan ?” 


He then makes an appoſite uſe of the cafe of 
good old Simeon, and adds, 

Our ſtable peace, our found tranquillity, our 
perpetual ſecurity is in the world to come :—ln 
this world we wage a daily war with our ſpiritual 
enemies; we have no reſt: If one fin be ſubdued, 
another is up in arms: — We are continually ex- 
poſed to temptations; but the divine laws forbid 

us to yield to them. —Surely, amidſt ſuch conſtant 
preſſures we ought to be joytul in the proſpect of 
haſtening to Chriſt by a ſpeedy departure. How 
does our Lord himſelf inſtruct us on this very 
head? Ye ſhall weep and lament, but the world 
hall rejoice; and ye ſhall be torrowful, but your 
ſorrow fhall be turned into joy. Who does not 
wilh to be free from ſorrow? Who would not run 
to take poſſeſſion of joy? Since then to ſce Chriſt 
is joy, and fiace our joy cannot be full till we do 
ſee HIM, —what blindneſs, what infatuation is it, 
to love the penal preſſures and tears of the world, 
and not to be deſirous of quickly partaking ot that 
joy which ſhall never pals away! 

The cauſe of this, dear brethen, is UNBELIEF: 
We none of us believe really and tolidly thoſe 
things to be true which the God of Truth promi- 
fes, whole word 1s eternally firm to thoſe that put 
their truſt in him. If a man of a grave and reſpect- 
able character promiſes you any thing, you do nct 
doubt his performance, becauſe you know him to 
be faithful. Now God himſclf ſpcaks with you; 
and dare you waver in uncertainty : ? He promiles 
you immortality when ye ſhall depart out of this 
world ; and will ye All doubt ?—This is not to 
know God: This is to offend, with the fin of 
unbelicf, Chriſt the Lord and Maſter of believers; 

wk 109 


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478 HISTORY OF THE CHURCH CHAP. X11, 


—*<« To me to live is Chriſt, and to die is gain,“ 
{aid the blefſed Apoſtle, —who computed it to be 
gain indeed, — no longer to be detained in the 
ſnares of the world, —no longer to be obnoxious 
to fin and the fleſh,—to be exempt from excru- 
ciating prefſures,—to be freed from the poiſonous 


jaws of Satan, and—laſtly, to go to the joys of 
eternal ſalvation upon the call of Chriſt.“ 


Some of Cyprian's people happened to be ſtag- 
gered in their minds, becauſe they found that 
Chriſtians were liable to be afflicted with the 
plague as others: Upon which, the biſhop ex- 
plained to them, —that 1x $»1R1T the children of 


God are indeed ſeparated from the reſt of man- 


kind; but that, in all other reſpects, they are ob- 
noxious to the common evils of human lite. In 
his ufual manner he ſupports his precepts by 
Scripture-examples; and ſpeaks eloquently and 
folidly of the benefits of afflictions, and of the 


opportunity of ſhewing what ſpirit they are of. 


Let that man fear to die,” ſays he, who has 
a ſecond death to undergo; who is not born of 
water and the ſpirit; who is not a partaker of 
the croſs and paſſion of Chriſt; and whom eternal 
flame will torment with perpetual puniſhment. 
To ſuch an one life is indeed a deſirable object, 
becauſe it delays his condemnation :—but what 
have good men to dread from death? TRHEx are 
called by it to an eternal refreſhment.—There is, 
however, great uſe in a ſeaſon ot uncommon mor- 
tality : It rouſes the idle; compels deſerters to re- 
turn; and produces faith in the gentiles: It dif- 
miſſes and ſends to reſt many old and faithful 
tervants of God; and it raiſes freſh and numerous 

armies for future battles. 
We thould conſider and think again and again, 
that we have renounced the world and live here 
as 


CENT. 111. UNDER GALLUS. 479 


as ſtrangers. What ſtranger loves not to return to 
his own country? Let us rejoice in the day which 
ſummons us to our home.—There, a great num- 
ber of dear friends await us: What raptures of 
mutual joy to ſee and embrace one another.“ 

The active as well as the pafhve graces of Cy- 
prian were kept in perpetual exerciſe by various 
calamities, which happened at no great diſtance 
of time from each other. The madneſs of men 
has ever been generating the horrors and miſeries 
of war, and there have never been wanting poets 
and hiſtorians to celebrate the praiſes of thoſe who 
have moſt exceeded others in ſhedding human 
blood. —It belongs to narrations putely Chriſtian 
to record, with a modeſt, yet firm approbation, 
the actions of holy men, whom the world de- 
ſpiſes. but whom the grace of God leads to the 
exerciſe of real love to God and men.—Mark 
another inſtance of Cyprian's truly Chriſtian bene- 
volence. Numidia, the country adjoining to 
Carthage, had been bleſſed with the light ot the 
Golpel, and a number of Churches were planic« 
in it. By an irruption of the barbarous nations, 
who neither owned the Roman tway, nor had the 
leaſt acquaintance with Chriſtianity, many Nunu- 
dian converts were carried into captivity. Eight 
biſhops, Januarius, Maximus, Proculus, Victor, 
Aochanus, Nemeſian, Nampulus, and Honoratus, 
wrote the mourntul account to the prelate at Car- 
thage. What he felt and did on the occaſion Bis 
own anſwer will beſt explain. The love of Chriſt 
and the influence of his holy Spirit will appear to 
have been not ſmall in the African Church trom 
this and from the foregoing cale ; nor will the cala- 
mities of the times and the fcourze of periecu: ion 
ſeem to have been tent to them in vain © 

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480 HISTORY OF THE CHURCH CHAP. xfI. 


With much heart-felt ſorrow and tears we 
read your letters, deareft brethren, which ye wrote 
to us in the ſolicitude of your love concerning the 
captivity of our brethren and ſiſters. For who 
would not grieve in ſuch caſes? or who would 
not reckon the grief of his brother his own ? ſince 
the Apoſtle Paul ſays, If one member ſuffer, all 
the members ſuffer with it; and if one member 
rejoice, all the other members rejoice with it ;” 
and elſewhere, „Who is weak, and I am not 


weak?“ Therefore now the captivity of our bre- 


thren is to be reckoned our captivity; and the 


grief of thoſe who are in danger is to be reckoned as 


OUR OWN grief, ſince we are all one body: Not 
only our affections, but the religion of Jeſus it- 
ſelf ought to incite us to redeem the brethren: 


For, ſince the Apoſtle ſays, in another place, 
Know ye not that ye are the temple of God, 


and that the Spirit of God dwelleth in you?“ It 


follows, that even if our love did not induce us 
to help the brethren, yet, in ſuch circumſtances, we 


ought to conſider, that they which are taken, are 
the temples of God, and that we ought not, by a 
long delay and neglect, to ſuffer the temples of 
God to remain in captivity, but to labour with 
all our might, and quickly to ſhew our obſequi- 
ouſneſs to Chriſt our Judge, our Lord, anD 
our Gop. For whereas Paul the Apoſtle lays, 


As many of you as have been baptized into 


Chriſt, have been baptized into his death ;” Chriſt 
is to be viewed as exiſting in our captive bre- 
thren; and HE, who dwells and abides in us, 


muſt, by a ſum of money, be redeemed from 


captivity, and ſnatched from the hands of the 


| barbarians;—aE, who by his crofs and blood “, 


redeemed 


Redemption by the blood of Jeſus, union and fellowſhip 


with 


CENT. III. UNDER GAT LUS. 481 


redeemed us from death, and ſnatched us from the 
jaws of Satan. — In fact, as ſuffers theſe things to 
happen, in order that our faith may be tricd, and 
that it may be ſeen whether we be willing to do for 
another what every one would wiſh to be done for 
bimfelt, were he a priſoner among the barbarians. 
For who, if he be a father, does not now feel as if his 
fohs were in ſtate of captivity ? Who, if a huſband, 
—is not affected as if his ou. wife were in that cala- 
mitous ſituation? This mult be the caſe, if we 
have but the common ſympathy of men. — Then 
how great ought our mutual ſorrow and vexation 
to be on account of the danger of the virgins 
who are there held in bondage ! Not only their 


ſlaverv, but the loſs of their chaſtity is to be de- 


plored : the BoxDs of barbariaris are not ſo much 
to be dreaded as the lewdneſs of men, I: {t thÞ 
members of Chriſt dedicated to him, and devoted t 
for ever to the honour of continency, ſhould be 
defiled and inſulted by libidinous ſavages. 

Our brethren, ever ready to work the work of 
God, but now much more quickened by great 
ſorrow and anxiety to forward fo falutary a con- 
cern, have freely and largely contributed to the 
relief of the diſtreſſed captives. For, whereas 
the Lord ſays in the Gotpel, © I was ſick, and 
ye vifited me ;” with how much ſtronger appro- 


bation would he ſay, „I was a captive, and ye 


redeemed me!” and when again he iays, © I was 
in priſon, and ve came to me;” how much more 
is it in the fame {pirit to fay, © I was in the priſon 


Ot 


with him maintained in the ſoul by faith, and the returns of 
love anſwerable to his loving kindneſs, theſe are the principles 
of Chriſtian benevolence. | | 

+ Voluntary celibacy, 1 apprehend, was in growing repute 
in the Church at that time. St. Paul's advice in the 7th of 


firſt Cor. had then many followers, but monaitic vows hal 


vet no exiſtence. 


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432 HISTORY OF THE CHURCH CHAP. XIL. 


of captivity. and lay ſhut up and bound among 
barbarians, and ye freed me from the dungeon of 
flavery : Ye ſhall receive your reward of the Lord 
in the day of judgment!” 

Truly we thank you very much that ye wiſhed 
us to be partakers of your ſolicitude, and of a 
work ſo good and neceſſary that ye have offered 

us fertile fields in which we might depoſit the 
ſreds of our hope with an expectation of an exu- 
berant harveſt. We have ſent a hundred thou- 
ſand ſeſterces,—the collection of our clergy and 
laity * of the Church of Carthage, which you will 
ditpenſe forthwith according to your diligence. 
Heartily do we wiſh that no ſuch thing may hap- 
pen again, and that the Lord may prote& our 
brethren from ſuch calamities. But i, to try 
our faith and love, ſuch afflictions ſhould again 
befall you, hefitate not to acquaint us; and be 
aſſured of the hearty concurrence of our Church 
with you both in prayer and in cheerful contri- 
butions. 

That you may remember, in your prayers, our 
brethren, who have cheerfully contributed, — 1 
have ſubjoĩned the names of each; l have added 


alſo the names of our colleagues in the miniſtry, 


who were preſent and contributed, in their own 
names and in that of the people; and, beides 
my own proper quantity, I have ſet Jown and 
ſent their reſpective ſums. We with you, bre- 
thren, always proſperity.“ 
About this time, Cyprian wrote to an Airican 
biſhop, named Cæcilius, for the purpole of cor— 
recting a practice in the adminiſtration ot the 
Lord's Supper, which had crept into tome Churches, 
—of uſing water inſtead of wine.—VVith- argu- 
| ments 


7 About 7811. 55. ſterling.—See Notes to Epit. 62. Oxford 
Edit. 


CENT. 111. UNDER GALLUS. 483 


ments drawn from the Scriptures, he infiſts on the 
neceſſity of wine in the ordinance, as a proper 
emblem of the blood of Chriſt. —But let it ſuffice 

to have barely mentioned this ſubject. 

The appointment of Stephen to the biſhopric 

of Rome was ſoon followed by the death of 
Gallus; who was flain, in the year two hundred A. D. 
and fiity-three, after a wretched reign of eighteen 2 53. 
months. 7 


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MAISTORY OF THE CHURCH CHAP, X111, 


CHAP XML. 
THE PACIFIC PART OF VALERIAN $ REIGN. 


3 Gallus the peace of the Church of 
Chriſt ſeems to have been very ſhort and 
precarious. But his ſucceſſor Valerian, for up- 


wards of three years, proved their friend and pro- 


tector. His houſe was full of Chriſtians, and he 
appears to have had a ſtrong predilection in their 
favour. 

The Lord exerciſes his people in various ways. 
There are virtues adapted to a ſtate of proſperity 
as well as of adverſity.— The wiſdom and love of 
God, in directing the late terrible perſecutions, 


have been plainly made manifeſt by the excellent 


fruits. Let us now attend to the tranſactions of 
Chriſtians during this interval of refreſhment. 

The affairs of Cyprian detain us long, becauſe 
his cloquent pen continues to attract us; and be- 
cauſe we would not lofe a faithful and an able 
guide, till we are compelled to leave him.— 
Probably, there were many before his time, 
whote Chriſtian actions would have equaliy de- 


| ſerved to be commemorated : But the materials 


of intormation fail us: The fine compoſitions of 
this biſhop are ſtill, however, a capital ſource of 
hiſtorical inſtruction. 

During the tranquillity under the emperor Vale- 
rian, a council was held in Atrica by ſixty- fix bithops 
with Cy pron at their head. The object of this 

aſſembly 


eERT. 111. UNDER VALERIAN. 485 


aſſembly was, doubtleſs, the regulation of various 
matters relating to the Church of Chriſt.— Theſe 
biſhops had, unqueſtionably, each of them, a ſmall 
dioceſe; and with the aſſiſtance of their clergy, 
they ſuperintended their reſpective juriſdictions 
according to the primitive mode of Church-go- 
vernment. The face of Africa, which is now 
covered with Mahometan, idolatrous, and pira- 
tical wickedneſs, afforded in thoſe days a very 
pleaſing ſpectacle; for we have good reaſon to 
believe that a real and falutary regard was paid to 
the various flocks by their eccleſiaſtical ſhepherds. 
But, we have no particular accounts of the pro- 
ceedings of this council beyond what is contained 
in a letter of Cyprian, to which I ſhall preſently 
advert, He mentions two points, which engaged 
their attention ;— bur, it is very likely, that matters 
of greater importance than cither of thoſe points 
were then reviewed :—The ſynod was worthy of 
the name of Chriſtian: many of the biſhops then 
preſent had faithfully maintained the cauſe of 
Chriſt during ſcenes of trial the moſt ſevere that 
can be imagined ; and I know no ground for ſuſ- 
pecting the clergy of thoſe times to have been 
influenced by ſchemes of political ambition for 
increafing their wealth or power. | 
A preſbyter, named Victor, had been re-ad- 
mitted into the Church without having under- 
gone the legitimate time of trial in a ſtate of 
penance, and alto without the concurrence and 
conſent of the people. His biſhop Therapius had 
done this arbitrarily and contrary to the inſtitutes 
of the former council for ſetthag ſuch matters, 
Cyprian, in the name of the council, contents him- 
ſelf with reprimanding Therapius; but yet con- 
firms what he had done, and warns him to take 
care of offending in future. 1 
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436 HISTORY OF THE CHURCH CHAP. X111, 
This is one of the points. And, we ſee hence that 


a ſtrict and godly diſcipline, on the whole, now pre- 
vailed in the Church; and that the wiſeſt and moſt 


ſucceſsful methods of recovering the lapſed were 
uſed. The authority of biſhops was firm, but 
not deſpotic: and the ſhare of the people, in mat- 
ters of eccleſiaſtical correction and regulation ap- 
pears worthy of notice. 

The other point he thus explains in the ſame 
letter addreſſed to Fidus: © As to the care of 
infants, of whom you faid that they ought not to 
be baptized within the ſecond or third day after 
their birth, and that the ancient law of circumci- 
fion ſhould be ſo far adhered to, that they ought 
not to be baptized till the eighth day, we were 


all of a very different opinion. We all judged 


that the mercy and grace of God ſhould be denied 
to none. For, if the Lord fays in his Golpel, 
« the Son of Man 1s not come to deſtroy men's 
lives, but to fave them,” how ought we to do 


our utmoſt, as far as in us lies, that no ſoul be 


loſt! Spiritual circumciſion ſhould not be impeded 
by carnal circumciſion. If, even to the fouleſt 
offenders when they afterwards believe, remiſſion 
of fins is granted, and none is prohibited from 
baptiſm and grace; how much more ſhould an 
infant be admitted; ;—who, juſt born, hath not 


ſinned in any reſpect, except, that being carnally 


produced according to Adam, he bath, in his 
firſt birth, contracted the contagion of the ancient 
deadly nature; —and who obtains the remiſũon 
of fins wit!t- the leſs difficultv, becauſe not his 
own actual guilt, but that W another, is to be 

remitted? 
Our ſentence therefore, deareſt brother, in the 
council was, that none, by us, ſhould be pron, 
ited 


CENT. 111. UNDERR VALERIAN, 487 


bited from baptiſm and the grace of God who is 
merciful and kind to all.“ 


J purpoſe carefully to avoid diſputes on ſubjects 
of ſmall moment. Yet to omit a word here on a 
point, which hath produced volumes of ftrife, 
might ſeem almoſt a ſtudied affectation: On ſuch 
occaſions I ſhall briefly and pacifically ſtate my own 
views, as they appear deducible from evidence. 

Inſtead of diſputing whether the right of infant- 
baptiſm is to be derived from Scripture alone, and 
whether tradition deſerves any attention at all, I 
would obſerve, - that the Scripture itſelf ſeems to 
{peak for an infant baptiſm “; - and further, that 
tradition, in matters of cuſtom and diſcipline, 1s 
of real weight, as appears trom the confeſſion of 
every one; for every one 1s glad to ſupport his 
cauſe by it, if he can :—and, in the preſent calc, 
—to thoſe who ſay that the cuſtom of baptizing 
children was not derived from the apoſtolical ages, 
the traditional argument may fairly run in lan- 

guage nearly Scriptural, „if any man ſeem to be 
contentious, we have no ſuch a cuſtom, neither 
the Churches of God t:“ - and we never had 
any ſuch cuſtom as that of confining baptiſm to 
adults. | 
Here is an aſſenibly of ſixty- ſix paſtors, men of 
approved fidelity and gravity, who have ſtood 
the fiery trial of tome of the ſevereſt perſecutions 
cver known, and who have teſtified their love to 
the Lord Jeius Chriſt, in a more ſtriking manner 
than ary Antipedo-baptiſts have had an oppor- 
tunity of doing in our days; and, if we may judge 
of their religious views by thoſe of Cyprian,—and 
they are all in perſect harmony with him,—they 
are not wanting in any fundamental of godlineſs. 
No man in any age more reverenced the Scrip- 
| | tures, 
* 1 Cor. vii. 13. + 1 Cor, vi. 16. 
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488 HISTORY OF THE CHURCH CHAP..X111. 


tures, and made more coptous uſe of them on all 
occaſions than he did; and, —it muſt be confeſſed, 
in the very beſt manner. For he uſes them 
continually, for PRACTICE, not for oSTENTA- 
TION; for USE, not for the ſake of victory in 
argument.—Before this holy aſſembly a queſtion is 
brought,—not whether infants ſhould be baptized 
at all, —none contradicted this, - but whether it is 
rizht to baptize them immediately, or on the 
eighth day. Without a fingle negative they all 
determined to baptize them immediately. This 
A. P. tranſaction paſſed in the year two hundred and 
253. fifty- three. Let the reader conſider: If infant- 
baptiſm had been an innovation, it muſt have 
been now of a conſiderable ſtanding: The diſputes 
concerning Eafter and other very unintereſting 
points ſhew, that so c an innovation muſt hats 
formed a remarkable #ra in the Church. The 
number of hereſies and divifions had been very 
great. Among them all ſuch a deviation from 
apoſtolical practice as this MusT have been re- 
marked. To me it appears impoſſible to accougt 
for this ſtate of things, but on the footing that it 
had EVER been allowed; and, therefore, that the 
cuſtom was that of the firſt Churches. Though, 
then, 1 ſhould wave the argument drawn from that 
ſentence of St. Paul, Elfe were your children 
unclean, but now are they holy; Hand yet it is 
not eaſy to explain its meaning by any thing elſe 
than infant-baptiſm, — I am under a neceſſity of 
concluding, that the antagoniſts of infant - baptiſm 
are miſtaken. Yet I tee not why they may not 
ſerve God in ſincerity, as well as thoſe who are 
differently minded. The greateſt evil lies in the 
want of charity ; and in that contentious eager- 
neſs, with which fingularity, in little things, is 
apt to be 3 Truly good men have not 


always 


CENT. Ill. UNDER VALERIAN. 439 


always been free from this ;—perhaps few perſons, 
on the whole, cultivated larger and more generous 
views than our African prelate;—yet, in one in- 
ſtance, we ſhall preſently fee, he was ſeduced into 
_ a bigotry of ſpirit not unlike to that which J here 
diſapprove, and, at the fame time, greatly la- 
ment. 

I could have wiſhed that Chriſtian people had 
never been vexed with a controverſy ſo frivolous 
as this about baptiſm: but having, once for all, 
given my views and the reaſons of them, I turn 
from the ſubject, and obſerve further,—that there 
is, in the extract of the letter before us, a ſtrong and 
clear teſtimony of the faith of the ancient Church 
concerning the doctrine of original ſin. One may 
ſafely be allowed to reaſon, on that head, in the ſame 
way as in the caſe juſt now conſidered ; but the 
fulneſs of Scripture concerning ſo momentous a 
point precludes the neceſſity of traditional argu- 
ments. A lover of divine truth will, however, 
not be diſpleaſed to find—that, without contradic- 
tion, Chriſtians in the middle of the third cen- 
tury did believe, that men were born in fin and 
under the wrath of God through Adam's tranſ- 
greſſion, and, by their connexion with him as a 
iederal head, were involved in all the conſequences 
his offence. Such were the fentiments of the 
artient Chriſtians in general;—of the very beſt 
Chriftians, —who poſſeſſed the Spirit of Chriſt in 
the moſt powerful degree. The juſt conſequen- 
ces, which belong to this fact, are ſeldom attended 
to by perſons who are wife in their own conceit. 

—* Let us attend,” fay they, “ to right reaſon, — 
to modern improvements in the interpretation of 
Scripture, and let us reject without ceremony the 
obſolete abſurdities of ancient ignorance:“ - The 
real prad ical meaning of which is this: We will 
torture 


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40 HISTORY OF THE CHURCH CHAP, XfIr. 


torture and twiſt in every poſſible. direction the 


moſt perſpicuous paſſages of holy writ, rather than 
we will acknowledge them to contain doctrines, 


which we diflike.—To ſubmit at once to the teſti- 


mony of the Divine Word is, in itſelf, the moſt 
eaſonable thing in the world; but when men 


will not abide by that ;—when they will ſubſtitute 


ichemes of their own fancy and invention, —in the 
place of actual revelation, — and ſtill profeſs them- 
ſelves to be under the guidance of the Scriptures, 
it may then be very expedient to oppoſe and con- 
tute their unwarrantable conſtructions and criti- 
ciims by the unanimous judgment of the primi- 
tive Church, who had the beſt opportunity of 
knowing the truth.— There is no unprejudiced 
mind, which will not feel the force of this argu- 
ment. 


The following prirate caſe, which muſt have 


happened in time of peace, —and therefore may 


properly be referred to this period, deſerves, on ac- 
count of the light, which it throws on primitive 
Chriſtian manners, to be diſtinctly recorded. 

« Cyprian to Eucratius his — Health. 
Your love and eſteem have induced you, deareſt 
brother, to conſult me as to what I think of the 
caſe of a player among you; who ſtill continues 
ro inſtruct others in that infamous and miſerable 


art, which he himſelf hath learnt. You aſk, whe- 


ther he ſhould be allowed the continuance of 
Chriſtian communion? I think it very inconſiſtent 
with the majeſty of God, and the rules of his 
Goſpel, that the modeſty and honour of the 
Church ſhould be defiled by ſo baſe and infanous 
a contagion. In the law* men are prohibied to 


wear female attire, and are pronounced abomina- 


ble; how much more criminal muſt it be, not 
only 
* Deut. xxu. 5. 


CENT. INT. UNDER VALERIAN. 491 


only to put on women's garments, but alſo to 
expreſs laſcivious, obſcene, and effeminate geſ- 
tures in a way of inſtructing others !—By theſe- 
means boys will not be improved in any thing 
that 1s good, but abſolutely ruined in. their morals, 
And let no man. excule himſelf, as having left 
the theatre, while yet he undertakes to qualify 
others for the work. You cannot fay that the 
man has ceaſed from his buſineſs, when he provides 
{ſubſtitutes in his own place; and furniſhes the 
playhouſe with a number of performers inſtead of 
one; and teaches them, contrary to the divine 
ordinances, to confound, in their apparel, the pro- 
per and decent diſtinctions of the ſexes; and fo 
gratifies Satan by the defilement of the divine 
workmanſhip.—If the man makes poverty his ex- 
cuſe, his neceſſities may be relieved in the ſame 
manner as thoſe of others, who are maintained by 
the alms of the Church, provided he be content 
with frugal and fimple food, and do not fancy. 
that we are to hire him, by a ſalary, to ceaſe from 
ſin; fince it is not OUR intereſt, but His own, 
that is concerned in this affair, But,—let his 
gains by the fervice of the playhoule be ever io 
large, What ſort of gain is that, which tears men 
from a participation in the banquet of Abraham, 
Iſaac, and Jacob, and leads them from their 
miſerable and ruinous feaſting in this world to the 
puniſhments of eternal famine and thirſt? There- 
tore, —if poſſible, recover him from this depra- 
vit) and infamy to the way of innocence and to 
the hope of life, that he may be content with a 
parſimonious, but falutary maintenance from the 
Church. And, if your Church be inſufficient to 
maintain its own poor“, he may transfer himſelf 
to 

* Eucratius was the hiſhop of a place called Thenz, Nn 


in the miliury road to Carthage. Pax 


492 HISTORY OP THE CHURCH CHAP. XI1T. 


to us;—and he ſhall here receive what is neceſſary 
for food and raiment:— He muſt, however, no 
longer teach his pernicious leſſons; but himſelf 
endeavour to learn ſomething from the Church 
that may be uſeful to his ſalvation. Deareſt fon, 
I wiſh you conſtant proſperity “.“ 
The decifion of Cyprian is, doubtlefs, that, 
which piety and good fenſe would unite to dictate 
in the caſe.— A player was ever an infamous cha- 
racter at Rome; and was looked on as incapable 
of filling any of the offices of ſtate. The Romans, 
at the fame time that they ſhewed, in this point, the 
ſoundneſs of their political, evinced the depravity 
of their moral, fenſe : For there were ſtill main- 
tained by them, at the public expenſe and for the 
public amuſement, a company of men, who,—they 
knew, muſt of neceſſity, be diſſolute and dangerous 
members of ſociety. If this was the judgment of 
lober pagans, we need not wonder that the purity of 
Chriſtianity would not even ſuffer ſuch characters 
to be admitted into the boſom of the Church at all. 
To fay, that there are noble ſentiments to be found 
in ſome dramas, anſwers not the purpoſe of thoſe, 
who would vindicate the entertainments of the 
ſtage. The ſupport of them requires a $YSTEM 
in its own nature corrupt ;—a fyſtem, which muſt 
gratify the voluptuous and the libidinous, or it 
can have no durable exiftence. Hence, in every 
age, complaints have been made of the licenti- 
oufneſs of the ftage; and the neceſſity of keep- 
ing it under proper reſtraints and regulations has 
been admitted by its greateſt admirers. But 
it is, I think, a great miſtake to ſuppoſe that the 
ſtage may remain a favourite amuſement, and, at the 
| fame time, be ſo regulated as not to offend the modeft 
eyes and ears of a humble Chriſtian, The graveſt 


| advocates 
B... Ep. 61. Pam. 


CENT. 111. UNDER VALERIAN. 493 


advocates for the theatre expect pleaſure from it 
rather than inſtruction : If, therefore, you believe 
that human nature is corrupt and impure, only 
aſk yourſelf what ſort of dramatic exhibitions and 
converſations will be moſt likely to meet with the 
applauſe of the people;—and you will ſoon be led 
to conclude, that the play-houſe is and mult be a 
ſchool of impurity. 

The firſt Chriſtians felt the force of this obvious 
argument, and they rejected the ſtage entirely.— 
A Chriftian, renouncing the pomps and vanity 

of this wicked world, and yet frequenting the 
_ playhouſe, was with them a foleciſim. — The E- 
FUSION of the Holy Spirit, which, during three 
centuries, we are now reviewing, never admitted 
theſe amuſements at all.— Tlie profeſſion of the 
dramatic art—and the profeſſion of Chriſtianity 
= held to be abſolutely inconſiſtent with each 
other, 
It is one of the main deſigns of this hiſtory to 
ſhew, practically, what true Chriſtians were, both 1n 
principles and in manners: and, in this view, the 
caſe before us is exceedingly inſtructive What 
would Cyprian have ſaid, to fee large aſſemblies 
of Chriſtians fo called, devoted to theſe impuri- 
ties, and ſupporting them with all their might, 
and deriving from them the higheſt delight ?— 
Such perſons muſt, certainly, be ſtrangers to 
the joy of the Holy Ghoſt; and I cannot but 
wonder why they chooſe to retain the name of 
Chriſtians.” — Then, if he had examined their 
ſtage-entertainments, and compared them with 
thoſe that were in vogue in his own day, Would 
he not have ſeen the ſame confuſion of ſexes, — 
the ſame encouragement of unchaſte defires, and 
the ſame ſenſuality, with the ſame contemptuous 
ridicule of Chriſtianity ?—if, indeed, in his time 
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494 HISTORY OF THE CHURCH CHAP. xIII. 


the Goſpel was ever burleſqued on a ſtage, as it 
has, frequently, been in ours.—In ſome points of 
leſſer conſequence, the ancient drama might differ 
from the modern; but, on the whole, the ſpirit 
and tendency was the fame ; and, doubtleſs, this 
excellent biſhop would have been aſtoniſhed to be 
told, that in a country, which called itſelf Chriſ- 
tian, actors and actreſles and managers of play- 
houſes amaſſed large ſums of money that many 
exemplary clergy men could ſcarce find ſubſiſtence; 


and, that theologians of great erudition enliſſed in 


the ſervice of the ſtave, and obtained applauſe by 


writing comments on dramatic poets. 


There was a biſhop of Aſſuræ, named Fortu- 
natus, who had lapſed in the time of perſecution, 
and who, without any marks of repentance, ftiil 
aſſumed to himſelf the epiſcopal character, and 
inſiſted on his being received as fuch by the clergy 
and people. This cafe produced an cpiſtle of 
Cyprian to the Church“, in which he as ſtrenu— 
oufly oppoſes the ambitious claims of the biſhop 
as, in ſimilar circutnſtances, he had formerly done 
thoſe of the laity; and he repeats the advice 
which he had before given to the lapſed, anch 
cautions the people againſt rhe reception of hin! 
in his former rank and ſtation.—Behold now the 
ſtrenuous affertor of the right of faithful biſhop: 
openly expoſing rhe pictentions of unworthy one: 
and inſtructin the people to guard th: emſcives 
againſt ſuch deluſions! What effect his epiſtic 
had, does not appear: The weight of his cha- 
racter, and the vigour of the diſcipline then hap- 
pily prevalent in Africa, make it propable that it 


had the de :red ſucceſs. 


Rogatian, an African biſhop, complained to 

Cyprian aud his colleagues aſſembled in a ſy * 
3 

* Epil. 6.1. 


CENT. 111. UNDER VALERTAN. 495 


of the inſolent and injurious behaviour of a dea - 
con. Cyprian obſerves, that he might have done 
himſelf juſtice without taking this ſtep. —He ap- 
plies the caſe of Korah, Dathan, and Abiram to 
this of the haughty deacon, and takes notice very 
properly of the humble ard unaſſuming carriage 
of our Lord toward the impious dignitaries of the 
Jewiſh Church. © He taught us,” ſays he, © by 
his own behaviour towards falſe paſtors, how 
true ones ought to be fully and regularly ho- 


noured.” “ 

The following paſſage is, perhaps, the moſt 
ſtriking proof of any in Cyprian's writings, that 
the ideas of epiſcopacy were too lofty, even in 
that age, and that they had inſenſibly grown with 
the gradual increaſe of ſuperſtition. Let it be 
remarked az a character of the ſpirit of thoſe times; 

and as an inſtance of the effect of that ſpirit on a 
mind the moſt pure and humble. 

_ « Deacons ought to remember that the Lord 
choſe Apoſtles, that is, biſhops and rulers ; but that 
the Apoſtles, after ars aſcent into heaven, choſe 
to themſelves deacons, as the miniſters of their 
government and of the Church. Now if wx dare 
do any thing againſt God who makes biſhops, then 
may DEACONS dare to act againſt us by whom they 
are appointed.” ; 

Even the leaſt offenſive part of this compariton 

is very unſeemly : Biſhops are, by no means, to 
be conſidered in the fame light as Apoſtles. —His 
next obſervation is, however, ſtrictly juſt : © Theſe 
are the beginnings of hereſies, and the attempts 
of ill- diſpoſed fchiſmatics to pleaſe themſelves and 
to deſpiſe with haughtineſs their {uperiors:” He 
proceeds to adviſe the biſhop how to act concern- - 
ing a turbulent deacon ; and he does this with that 
happy mixture of firmneſs and charity, of _ 
| } 


496 HISTORY OF THE CHURCH CHAP. XI11. 


by a peculiarly intuitive diſcernment, he ſeldom 
failed to ſhew himſelf a maſter®. 
| Geminius Victor, by his will, appointed Fauſ- 
tinus, a preſbyter, a guardian. In an African 
fynod, Cyprian and his colleagues wrote to the 
Church of Furnæ f a proteſt agaiaſt the practice. 
— The clergy were then looked on as men wholly 
devoted to divine things: ſecular cares were taken 
out of their hands as much as poſſible. — Let 
this fact, alſo, be noted as one of the happy 
effects of the work of the Holy Ghoſt on the 
Church. 

Novatianiſm had ſpread into Gaul; and Mar- 
cian, biſhop of the Church of Arelate, united 
himſelt to the ſchiſm. Fauſtinus, biſhop ot 
Lyons, and feveral other French bithops, wrote 

to Stephen of Rome on this ſubject. Fauſtinus 
wrote, allo, concerning the ſame matter, to Cy- 
prian of Carthage; who, in a letter to Stephen 
ſupported the cauſe of the general Church againſt 
the ſchiſmatics —Theſe facts are mentioned, for 
the purpoſe of ſhewing how the Goſpel which 
had fo gloriouſly begun at Lyons, in the ſecond 
century, muſt now have ſpread in France to a 
great degree. Contentions and ſchiſms uſually 
nave no place, till after Chriſtianity has taken 
deep root. 

The ſame obſervation may be made 8 
the progreſs of the Chriſtianity in Spain; where, 
by the inſcriptions of Cyriac of Ancona, it ap- 
pears that the light of truth had entered in Nero's 
time. Two Spaniſh biſhops, Baſilides and Mar- 
tial, had deſervedly loſt their paſtoral offices in the 
Church on account of their unfaithfulneſs in the 
perſecution. Cyprian and his colleagues in coun- 
cil wrote to confirm their 9 : He ſhews 


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TIX. - p 


CENT. III, 


UNDER VALERIAN, 497 


that the people no leſs than the clergy were bound 
to abſtain from communion with ſuch characters; 
and he ſupports his argument by the directions of 
Moles to the children of Iſrael, © Depart, I pray 
you, from the tents of theſe wicked men.” He 
recommends *—that ordinations ſhould be per- 
formed in the fight of all the people, that they 
might all have an opportunity to approve or to 
condemn the characters of the perſons ordained. 
He takes notice—that, in Africa, the neighbour- 


ing biſhops uſed to meet in the place where the 


new biſhop was to be ordained; and, that there 
he was choſen in the preſence of the people them- 
ſelves, who knew fully the life and converſation of 
every candidate. He oblerves—that Sabinus, who 
had been ſubſtituted in the room of Bafilides, 


had been ordained in this fair and equitable man- 


ner: and he cenſures Baſilides for going to Rome, 
and for gaining, by deceit, the conſent of Stephen 


to his being re- inſtated in his former dignity. Cy 


prian thinks—that his guilt was much aggravated 
by this conduct: and, in regard to Martial, who, it 
ſeems, had defiled himſelf with pagan abomina— 
tions; he inſiſts, that his depoſition ought to re- 
main confirmed. 
While theſe things ſhew the unhappy ſpirit of 
human depravity bearing down the moſt whole- 
ſome fences of diſcipline, they evince, that there 
exiſted perſons at that time in the Chrittian world, 
who exerted themſelves, —and that, not without 
ſucceſs, to preſerve the purity of the Church.— 
And, it ever it ſhould pleaſe God to affect, with 
due care and zeal, the hearts of thote, who potlets 
the power to reform our own eccleſiaſtical detects 
and abuſcs, better guides and precedents than thete, 
—next to the Scriptures, — will icarcely be found. 
| | * Epil. 63, 
Vor.1. In 


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254. 


498 HISTORY OF THE CHURCH CHAD. XI11, 


In the year two hundred and fifty-four, Pupian, 
a Chriſtian of diſtinction in Carthage, by letter 
accuſed Cyprian of ruling the Church with im- 
perious ſway; and of eject ing members from it 
with great inſolence and haughtineſs. The African 
prelate had preſided now during fax years, and had 


ſignalized himſelt, equally in perſecution and in 


peace, as the friend of piety, order, and diſcipline, 
and had exerted himſelf, in the uſe of every tem- 
poral and ſpiritual faculty, folely for the good of 
the falling and diſtempered Church: he ſaw, by 
this time, the great ſucceſs of his labours; and, it 
now behoved him to pay the tax, which eminent 
virtue ever does pay to flander and to envy. —A tax, 
no doubt, exceedingly irkſome and diſtreſſing ,— 
nevertheleſs, neceflary to prevent the riſings of 
pride, and to. preſerve the moſt eminent Chriſtian 
humble before his God. Pupian believed, or al- 
fected to believe very unjuſt rumours, which were 
circulated againſt his paſtor; and ſaid, that the 
icruple of conſcience, with which he was ſcized, 
prevented him from owning the authority of Cy- 
prian. He himlelf had ſuffered during the perſe- 
cution, and had been faithful; but, like Lucian, 
whom he, probably, relembled both in virtues 
and weakneſſes, he was diſguſted at the backward- 
neſs of Cyprian in receiving the lapſed. This mal- 
content heavily complained of his ſeverity, while the 
Novatian party had ſeparated from their biſhop on 
account of his lenity. The beſt and wileſt cha- 


racters have ever been moſt expoſed to ſuch in- 


conſiſtent charges. It does not appear that Pupian 
was able to raiſe a ſecond {ect of diſſenters on op- 


pofite grounds to thoſe of the firſt: and we may 


hope that he reflected on his error, and returned 
into a ſtate of reconciliation with his biſhop. A 
few extracts from Cyprian's anfwer,-for we have 

not 


CENT. III, UNDER VALERIAX. 499 


not Pupian's letter, — may throw ſtill ſtronger light 


on the temper and principles of Cyprian, and afford 


us ſome falutary reflections. 


To the charge of Pupitan—that he was not poſ- 


ſeſſed of humility, he anſwers thus: „Which of 
us is moſt deficient in humility? I, who daily 
ſerve the brethren; and who, with kindnels and 
pleaſure, receive every one who comes to the 


Church; or you, who conſtitute yourſelf the biſhop . 


of the biſhop, and the judge of the judge ap- 


pointed by God for a certain time? The Lord, in 


the Goſpel, when it was ſaid to him, “ Anfwcret 
thou the high prieſt fo?” ſtil] preſerving the re- 
ſpect due to the ſacerdotal character, faid nothing 
againſt the high prieſt, but only cleared lis own 
innocence: and St. Paul, thoudb he might have 
been juſtified in uſing ſtiong language againſt thoſe 
who had crucified the Lord, yet antwers, «I wift 
not, brethren, that he was the High Prieſt; tor it 
is written, thou ſhalt not ſpeak evil of the ruler of 
thy people.” 

Unleſs, indeed, you will ſay—that before the per- 
ſecution, when you were in communion with me, [I 
was your paſtor; but that after the perſecution I 
ceaſed to be ſo.— I ſuppoſe, then, the perſecution 
_ exalted you to the high honour of a witneſs for 
Chriſt; and, at the fame time, depreitl-d me from 
my office by a heavy profcription :—yct,—the very 
edict, which proſcribed me, acknowledged my rank 
as a biſhop*: Thus, even thote, who believed not 
God who appoints the biſhop, credited the devil 
who prolcribed him. 

I ſpeak not theſe things in a way of boalling, 
but with grief; ſince you let yourtelt up as a Judge 
of 


® The edict ran thus“ Whoever ſhall hold or poſſeſs any 
part of the goons of Cæcilius Ly prian, bulwp of the Chiril- 
_ titans,” &c, 


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500 HiSTORY OF THE CHURCH CHAP, xIII. 


of God and of his Chriſt, who ſays to the Apoſ- 
tles,—and, of conſequence, to all the biſhops, the 
ſucceſſors of the Apoſtles, —** He that heareth 
you, heareth me; and he that rejecterh you, re- 
jecteth me.” Hence herefies and ſchiſm ariſe and 
muſt ariſe, whenever perſons preſumptuouſly de- 
{pite the authority of the biſhop, who alone is the 
preſident of the Church: What, arrogance is 
this, —to call paſtors to Your cognizance; and 
unleſs they be acquitted at Your bar,—behold, 
—the brethren mult he pronounced to have been 
without a biſhop tor the laſt fix years! 

You fay your ſcruples muſt be folved :—butr, 
Why did not thoſe martyrs, who—tfull of the Holy 


_ Ghoſt,—ſuffered for God and his Chriſt; - Why 


did not many of my colleagues, and many of the 
people, who have been illuſtrious for their ſuffer- 
ings, indulge ſimilar ſcruples? Muſt all—as you 
am- who have communicated with me, be con- 
ſidered as polluted, and as having loſt the hope of 
eternal life? Pupian alone is upright.—inviolable, 
holy, —chaſte: he muſt not mix with us: he 
muſt dwell ſolitary in paradiſe!!“ 

He then exhorts him to return to the boſom of 
the Church : but, at the fame time, he informs 
him, that, in the matter of his re-admiffion he ſhall 
be guided by intimations and admonitions from 


the Lord communicated 10 him, poſſibly, by 


viſions, and dreams. —Ths is a language not un- 
uſual in Cyprian: hut we know too little of the 
mode of diſpenſation w wich the Church, at that 
time, was under, to judge accurately concerning 
it: certainly the age ot miracles had not then 
ceated ; and, certainly, inſtruction by dreams was 
very much the method uſed by God in Scripture : 
Io rec, therefore, wholly the poſitive de- 
clarations of a man of Cypnan's wifdom and 

Veracity, 


CENT. 111. UNDER VALERIAN. 501 


veracity, would be inexcuſable temerity.— He, re- 
peatedly, ſpeaks of the Lord's directions revealed 
to him in the manner above mentioned. If ſome 
expreſſions in the letter be allowed to ſavour of 
epiſcopal haughtineſs which was then growing in 
the Church, the main tenor of it, nevertheleſs, 
contains nothing but what Pupian ought to have 
attended to moſt ſeriouſly. A readineſs to be- 
heve ſtories, which tend to calumniate the wor- 
thieſt paſtors, is a ſnare which Satan has too 
ſucceſsfully laid for the members of the Church 
in all ages: and, doubtleſs, much greater circum- 
ſpection is required on this head, than many are 
x 2 ſed to pay. The brotherly fellowſhip of 
Churches depends, in a great meaſure, on their 
endeavours to preſerve the unity of the Spirit in 
the bond of peace. 

Cyprian concludes in this nervous manner: | 
have written theſe things with a pure conſcience, 
and in the firm reliance on my God. —You have 
my letters; I have yours; both will be recited 
in the day of judgment before the tribunal ot 
Chriſt “.“ 

A controverſy now arole among Chriſtians, while 
the pacific ſpirit of Valerian continued to protect 
them, which reflects no hon. ur on any of the parties 
concerned in it. The qu eon was, Whether per— 
ſons returning from heretics into the Church ought 
to be re- baptized. The active pint of Cyprian 
was employ «od, partly by a council in Alrica, and 
partly by his letters, in maintaining that the bap- 
tiſm of heretics was null and void; and that, cen, 
Novat ian baptiſm oughi to be looked upon in the 
ſame light. 18 8 74 hop of Rome, maintained, 
that, il Þcrfons lad been baptized in the name of tho 
Father, the ION, and tie Ho Crhoft, unpotiſtion 

1 
* Epil. 6. 
123 


* 


ACTS 


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502 HISTORY OF THE CHURCH CHAP. XIII. 


of hands would then be ſufficient for their re- 
ception into the Church : The point was left 
undecided, becauſe no party had power to com- 
pel others; moſt Chriſtians, however, have long 
ſince agreed with Stephen; and, indeed, it is the 
voice of good ſenſe as well as of the Church of 
England, —that the efficacy of a ſacrament, rightly 
adminiſtered, depends not on the character of him 
that miniſters i it. But the reſpect which Cyprian, 
not undeſervedly, had acquired by his labours, his 


ſufferings, and his abilities, procured him a much 


greater degree of ſtrength than either the import- 
ance of his cauſe or the weight of his arguments 
merited. Even Firmilian of Cappadocia in a 
long letter ſupported his fide of the queſtion.— 
This biſhop, occafionally, adverts to the caſe of 
a woman, who, about twenty-two years before the 


date of his letter, had profeſſed herſelf a propheteſs, 


and for a long time had deceived the brethren with 
her extatic raptures, till one of the exorciſts con- 
futed her pretenſions. It may be worth while 


juſt to have mentioned this fact, as it ſhews that 


deluſions have ever been raiſed by Satan to dil- 
grace the work of God. It appears by the ſc.me 
letter“, —that Stephen behaved with much vio- 
lence and aſperity in the conteſt ;—that he did 
not even admit to a conference the brethren who 


came to him from diſtant parts if they happened 


to be of Cyprian's opinion but that he denied 
them the common rights of hoſpitality.— In the 
courle of this controverly Cyprian decided and 
certainly with much propriety, that thoſe t, whole 
weak ſlate of health did not permit them to be 
we in water, were yet ſufficiently baptized 

being iprinkled :>—He obſerves, that the vir- 
tue ot baptitm ought not to be eſtimated, in a 


carnal 
2 Foif. 75, + Epil. 70. 


CENT. 111. UNDER VALERIAN. 503 


carnal manner, by the quantity of external ap- 
paratus. 


How weak, alas, is man!—A peace of three years 
has ſet the members of the Church in a flame among 


themſelves, — and for a matter of trifling import! — 
And one of the beſt and wiſeſt men of his day, by zeal 
for unity and by caution againſt innovations, is be- 
trayed into the ſupport of an indefenſible point of 
mere ceremony, which tends to the encouragement 
of ſuperſtition and the weakening of brotherly love! 
—How ſoon do we forget that © the kin gdom 
of God is not meat and drink, but 3 4 
neſs, and joy in the Holy Ghoſt !””—With: what 
difficulty is the real love of Jeſus and its fruits 
preſerved among profeſſors of Chriſtianity ! All 
this proves in the ſtrongeſt manner, —how mighty 
and gracious the Lord is in ſtill preſerving a 
Church in the earth;—how dark and corrupt 15 
man ;— how active and ſubtil is Satan ;— how 
precious is that blood which cleanſes from all fin; 
—and how true is that book which contains thete 
ſalutary doctrines and fait hfully deſcribes the miſery 
of man!— How ſafely may we rely on the way of 
falvation which it teaches ; and how pleaſing is the 
proſpect which it exhibits of the Church in heaven! 

The reader would jullly think the time ill-em- 
ployed in unravelling the niccties of this trifling 
controverly.—Belides, our attention is called to 
more important matter: — God prepares a ſcourge 
for his froward children: Perſecution lowers again 
with renewed ſtrength; and Chriſtians are called 
on—to forget their idle internal ſquabbles, —to 
humble themſelves before HI, —and to prepare 
for frelh ſcenes of horror and delolation. 


114 CHAP. 


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504 HISTORY OF THE CHURCH, CHAP. XIV. 


C HAP. XIV. 


THE LAST ACTS AND MARTYRDOM OF 
 _ CYPRIAN. 


ATE change in the diſpoſition of Valerian to- 
wards the Chriſtians, which took place about 
?* the year of our Lord two hundred and fifty-ſeven, 


257. is one of the moſt memorable. or qa of the 


inſtability of human characters. In kindneſs to 
them he had ſurpaſſed all his predeceſſors. Even 


from Philip they had not experienced ſo much 


courteſy and friendſhip. His palace had, uſually, 
been full of the followers of Jeſus, and was Ward 
on as a ſanctuary. But now, after he had reigned 
three years, he was induced, by his favourite Ma- 
crianus to commence a deadly perſecution. This 
man dealt largely in magical enchantments and 
abominable ſacrifices: he ſlaughtered children, and 
tore out the inteſtines of new-born babes*. The 
perſecution of Chriſtians was a cruel employment, 
worthy of a mind fo faſcinated with diabolical wick- 


cedneſs and folly; and he found in Valerian but too 


prompt a diſciple. This freſh attack on the ſervants 


of Chriſt began in the year two hundred and fifty- 


leven, and continued during the remainder of the 
reign of this emperor ;—namely, three years and a 
half. Stephen of Rome appears to have died a na- 
tural death about the beginning of it: For, there is 


no evidence of his martyrdom; and, therefore, we 


| want 
* Dyonyſfius of Alex, — Euſeb. B, 7. C. 10, 


CENT. 111. MARTYRDOM OF CYPRIAN. 50g 


want the proofs which might, in that caſe, have 
been afforded, whether his turbulent and aſpiring 
ſpirit was really combined with genuine Chriſtian 
affections. He was ſucceeded by Sixtus. 

Cyprian, who had eſcaped two perſecutions, 


was now made the victim of the third, though 


by ſlow degrees, and with circumſtances of com- 
parative lenity. Every thing relating to him is ſo 
intereſting, that it may not be amiſs to proſecute 
his ſtory, in a connected manner, to his death; 
and to reſerve the narrative of other objects of 
this perſecution till afterwards. 

He was feized by the ſervants of Paternus the 
proconſul of Carthage, and brought into his coun- 
cil- chamber. The ſacred emperors, Valerian 
and Gallienus,” ſays Paternus, ** have done me 
the honour to direct letters to me, in which they 
have decreed, that all men ought to adore the 
gods' whom the Romans adore; and on pain of 
being ſlain with the {word if they refuſe. I have 
heard that You deſpiſe the worſhip of the gods; 
whence I adviſe you to conſult for yourlelt and 
to honour them.” © I am a Chriſtian,” replied 
the prelate, and know no god but the one true 
God, who created heaven and earth, the ſea, and 
all things in them. This God we Chriſtians 
ſerve: To him we pray night and day for all men, 
and even for the emperors.” * You will die the 
death of a malefactor, if you perſevere in this 
diſpoſition of mind#.” That is a good diſpo- 
ſition which fears God,” anſwered Cyprian, and 
therefore it muſt not be changed.“ It is the 
will, then, of the princes, that, for the preſent, you 
ſhould be baniſhed.“ He is no exile,” replied 
the biſhop, ** who has God in his heart, for the 

earth 


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506 HISTORY OF THE CHURCH. CHAP. X1v. 


earth is the Lord's, and the fulneſs thereof.” 
Paternus ſaid, Before you go, tell me,—where 
are your preſbyters : They are ſaid to be in this 
city? With much preſence of mind Cyprian 
reminded him of the edits made by oe "beſt 
Roman princes againſt the practice of informers : 
They ought not, therefore, to be diſcovered by 
me; and you yourſelves do not approve of men, 
who offer themſelves voluntarily to you.“ 1 
will make you diſcover them by torments.“ By 
me,” the intrepid biſhop rejoined, they ſhall not 
be diſcovered.” Our princes have ordered that 
Chriſtians ſhould hold no conventicles; and whoever 


breaks this rule ſhall be put to death.” * Do what 


you are ordered,” Cyprian calmly replied. 
Paternus, however, was not diſpoſed to hurt 
Cyprian.—Moſt probably he reſpected the cha- 
racter of the man, who, by this time, muſt have 
been highly eſteemed in Africa on account of 
a ſhining ſeries of good works. After having 
made ſome ineffectual attempts to work on his 
fears, he ſent him into baniſhment to Curubis, a 
Intle town fifty miles from Carthage, ſituate by 
the ſea, . over againft Sicily. The place was 
healthy, the air good, and, by his own defire, 
he had private lodgings. The citizens of Curubis, 
during the eleven months which he lived among 
them, treated him with great kindneſs; and he 
was repeatedly viſited by the Chriſtians.—In this 
ſhort interval Paternus died. 

While the exiled prelate remained by the ſea-fide 
ſerving his divine Mafter in hcly meditations and 
uſeful actions to the beſt of his power and opportu- 
nity, he was informed that the perſecutors had ſeized 
nine biſhops, with ſeveral prieſts and deacons and 
a great number of the faithful, even virgins and 
children; and, after beating them with flicks, had 


ſent 


CENT. III. MARTYRDOM OF CI PRIAN. 507 


ſent them to work in the copper- mines among the 
mountains. Every one of theſe biſhops had been 
preſent at the laſt council of Carthage; their names 
were Nemeſian, Felix, Lucius, a ſecond Felix, 
Litteus, Polus, Victor, Jader and Dativus. I 
cannot account for the milder treatment which 
Cyprian received from the Roman governors in 
any other way than by ſuppoſing, that an extra- 
ordinary and reverential reſpect was paid to his 
ſuperior quality, labours, and virtues. Be that 
as it may, Providence certainly favoured him in 
a peculiar manner. But his ſympathizing ſpirit 
could not but be with his brethren :=His ſenti 
ments and his feelings are ſtrongly expreſſed i 
letter to Nemeſian and the reſt. 

„Tour glory requires, bleſſed and beloved 
brethren, that I ought to come and embrace you, 
were it not that the confeſſion of the ſame name 
has confined me alſo to this place: but if it be 
forbidden me to come to you in body, I am pre- 
ſent with you in ſpirit and affection; and I en- 
deavour to expreſs my very ſoul to you in letters. 
— How do l exult in your honours, and reckon 
myſelf a partner with you,—though not in ſut— 
fering,—yet in the fellowſhip of love! How can 
J hold my peace, when I hear ſuch glorious things 
of deareſt brethren! How hath the Divine diſpen- 
ſations honoured you! Part of you have already 
finiſhed the courſe of martyrdom, and are now re- 
ceiving crowns of righteouſneſs from the Lord; and 
the reſt, as yet in priſons, or in mines and bonds, 
exhibit, in the tediouſneſs of their afflictions, ſtill 
greater examples of patience and perſeverance, 
which will arm and ſtrengthen the brethren, at the 
ſame time that theſe long- continued torments will 
advance the ſufferers to a higher proficiency in Chriſ- 
tian glory, and enſure to them a proportional re- 
ward in heaven, 


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88 HISTORY OF THE CHURCH. CHAP. XIV. 


In truth, that the Lord has thus honoured 
, affords me no ſurprize when I reflect on your 
blameleſs lives and faithfulneſs; your firm adhe- 
rence to the divine ordinance; your integrity, 
concord, humility, diligence; mercy in cherifhing 
the poor; conſtancy in defence of the truth; and 
ſtrictneſs of Chriſtian difcipline :—And, that no- 
thing might be wanting in you as patterns of good 
works, even now, by confeſſion with the mouth 
and by ſuffering with the body, you ſtir up the 
minds of the brethren to divine martyrdom, and 
diſtinguiſh yourſelves as leaders of eminent good- 
nefs; nor do I doubt, but that the flock will imitate 


their paſtors and prefidents, and be crowned, in 


hke manner, by our common Lord. That you 
have been grievoufly beaten with clubs, and have 
been initiated, by that puniſhment, in Chriſtian 
confeſſion, is a thing not to be lamented. The body 
of a Chriſtian trembles not on account of clubs: 

All his hope is in wooD*. The ſervant of Chriſt 
acknowledges the emblem of his ſalvation: Re- 
deemed by a croſs of wood to eternal life, by this 
wood he is advanced to his crown. O happy feet! 
thackled indeed at preſent with fetters; ye will 
quickly finiſh a glorious journey to Chriſt !—Ler 
malice and cruelty bind you as they pleaſe, ye will 
ſoon pats from earth and its forrows to the king- 
dom of heaven — In the mines ye have not a bed 
on which the body may be refreſhed; - neverthe- 
leſs, Chriſt is your reſt and conſclation: Your 


limbs are fatigued with labour and lie on the 


ground: 


I obſerve, once for all, — that the want of a juſt claſſical 


; taſte like that of the Auguſtan age, and the excels of falſe 


rhetorical ornaments, appear every where in Cyprian's writings. 
This was not the defect of the man, but of the times: and the 
meanneſs of the pun in this place will be forgiven by all, wha 
reliſh the preciouſneſs of the doctrine connetted with it, 


CENT. HI. MARTYRDOM OF RIAN. 509 


ground: but, ſo to lie down, when you have Chriſt 
with you, is no puniſhment.—Fllth and dirt defile 
your limbs, and ye have no baths at hand; bur, 
remember, ye are inwardly waſhed from all un- 
cleanneſ(s.—Y our allowance of bread is but ſcanty; 
be it ſo, - man doth not live by bread alone, but 
by the word of God. Ye have no proper clothes 
to defend you from the cold; but he, who has put 
on Chriſt, is clothed abundantiy. is 

He afterwards coratorts them, by ſuitable argu- 
ments, under the loſs of means of grace and of 
public worſhip; and ſpeaks of the Lord as reward- 
ing the patience and fortitude of his ſaints, which 
virtues are indeed his own work in their hearts. 
« For it is of him that we conquer; it is not ye 

that ſpeak, but the Spirit of your Father which 
ſpeaketh in you.” —He ſhews, hence, the great 
fn of unbeliet—in not truſting him who promiſes 
his aid to thoſe who confeſs him, and in not fear- 
ing him who threatens eternal puniſhment to thoſe 
who deny him. In concluſion, he begs their 
earneſt prayers, that he and they may be freed 
from the ſnares and the darkneſs of the world; and 
that thoſe, who, in the bond of love and peace, had 
ſtood together againſt the injuries of heretics and 
the prefiures of the heathen, might together rejoice 
in the celeſtial manſions *. 

Nemeſian and the other biſhops returned him 
an anſwer full of affection and gratitude, ſrom 
three different places in which they were confined; 
and they acknowledge the pccuniary alſtance 
which he had ſent them. | 

Cyprna wrote allo to Rogatian the younger, 
and to other confeſſors who were in prifon,—molt 
probably, at Carthage :—He animates them in 
ITE uſual manner, to deipiſe preient auliétions 


throu g 


pit. 78. 79, 90. 


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510 


HISTORY OF THE CHURCH. CHAP. XIV. 


through the hope of future joys ;” and he ſpeaks 
with much pleafure of ſome women and boys 
who were partners of their ſufferings.— He re- 


commends to them the example of the elder Ro- 


A. D. 


the 


gation and of the ever-peaceable and ſober Feli- 
cifimus*, who had conſummated their martyrdom 
already. | 


In the year two hundred and fixty Cyprian was 


firſt converſion. 


concerning the 


permitted to return from exile ; and he lived in a 
garden near Carthage, which was now providenti- 
ally reſtored to him, though he had ſold it at his 

His liberal ſpirit would have in- 

clined him once more to fel] it for the relief of 

the needy, if he had not feared leſt he ſhould ex- 
cite the envy of the perſecutors. 
lated the affairs of the Church and diſtributed to 
poor what he had left. 
to Rome for the purpoſe of clearing up certain 
indiſtin& information which had been received 
perſecution having broken out 
afreſh ; and he immediately communicated ro the 
brethent the following facts, namely— That Vale- 
rian had given orders that biſhops, preſbyters, and 
deacons thould be put to death without delay; 

—that ſenators, noblemen, and knights ſhould be 

degraded and deprived of their property; and, 

that if they ſtill perſiſted in being Chriſtians, they 
ſhould loſe their lives; that women of quality 
ſhould be deprived of their property and baniſhed; 


Here he regu- 


He ſent meſſengers 


 —and that all Cæſar's freedmen, who ſhould have 


confeſſed, ſhould be ſtripped of their goods, be 
chained, and fent to work on his eſtates, 
were Valerian's directions to the ſenate; and he 
{ent letters, to the ſame effect, to the governors 


Theſe 


of 


0 He thus diſtinguiſhes this humble, patient, martyr from Ge 


f. ctious character of the F ns name, Epiſ. 81. 


t Epii. 82, 


CENT. 111. MARTYRDOM OF CYPRIAN. 511 


of provinces: © Theſe letters,” ſaid Cyprian, 
we daily expect to arrive. We ſtand, however, 
in the firmneſs of faith, in patient expectation of 

fuffering, and in humble hope of obtaining, from 
the Lord's help and kindneſs, the crown of eter- 
nal life.” He mentions alſo the daily ferocity with 
which, — he underſtood, the perſecution was car- 
ried on at Rome in all its horrors: and, he gives 
a particular inſtance of it, in the martyrdom of 
| Nyſtus the biſhop. —He begs that the intelligence 
may be circulated through Africa; © That we 
may all think of death; but not more of death 
than of immortality; and. that, in the fulnels of 
faith, we may, rather with | Joy than with fear, ex- 
pect the approaching events. 

Galerius Maximus had ſucceeded Paternus in 
the procenſulate, and Cyprian was daily expected 
to be ſent for. In this awful crifis a number of 
ſenators and others, conſiderable for their offices 
or their quality, came to him. Ancient friend- 
{hip melted the minds of fome of them toward the 
man; and they offered to conceal him in country- 
places ; but his foul was now thirſting for martyr- 
dom. The uncertainty of tedious baniſhment 
could not be agreeable to one, who had had to 
much experience of that kind; and, Valerian's 
law being expreſsly levelled at men of his character, 
there ſeemed little probability left of his being 
long concealed. Further, I believe the generous 
temper of this prelate would have been hurt, if 
the ſafety of his former pagan friends had been 
endangered on his account. He might, therefore, 
heſitate to accept their offers, though, according 
to the ſteady maxims of his conſcientious pru- 
dence, he would, by no means, do any thing to 
accelerate his own death. Pontius his deacon Tells 
us, —that in oppoſition to, the intemperate zeal of 


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512 HISTORY OF THE CHURCH. CHAP, XIV. 


thoſe who were for giving themſelves up to the 
martyrdom, Cyprian had always, on this head, 

conſcientious fears, leſt he ſhould difpleaſe God 
by throwing away his life. In fact, he continued 
ſtill at Carthage, exhorting the faithful, and wiſh- 
ing, that when he ſhould ſuffer martyrdom, death 
might find him thus employed in the ſervice of 
his God. Being informed, however, that the pro- 
conſul, then at Utica, had ſent ſoldiers for him, 
he was induced to comply, for a ſeaſon, with the 
advice of his friends, by retiring to ſome place of 


concealment, that he might not ſuffer at Utica, 


but, — that if he was called to martyrdom, —he 
might finiſh his life among his on people at 
Carthage: So he ſtates the matter in the laſt of 
his letters to the clergy and the people. Here 
in this concealment, 1 wait for the return of the 
proconſul to Carthage, ready to appear before 
him, and to ſay what ſhall be given me at the 


hour. Do you, dear brethren, — Do you, agree- 


ably to the inſtructions you have always received 
from me, continue ſtill and quiet: Let none of 
you excite any tumult on account of the brethren, 
or offer himſelf voluntarily to the Gentiles.— 
He, who is ſeized and delivered up, ought to 
ſpeak: The Lord, who dwells in us, will [peak 

at that hour: Confeſſion rather than profeſſion Is 
our duty.” 

The proconſul returned to Carthage, and Cy- 
prian returned to his garden. There he was ſeized 
by two officers, who had been ſent with ſoldiers for 
that purpoſe. They obliged him to fit between 
themſelves in a chariot; and they conveyed him 


to a place named Sextus, fix miles from Carthage, 


by the fea-fide. The proconſul lodged there on 
account of indiſpoſition ; and he gave orders that 
Cyprian ſhould be carried back to the houſe of 

the 


CENT. 111. MART TR DOM OF c RIAN. 513 


the chief officer, about the diſtance of a ſtadium * 
from the prætorium; and—that the conſideration 
of the buſineſs ſhould be deferred till the next 
day.— The news ſpread through Carthage: The 
celebrity of the biſhop, on account of his good 
works, drew prodigious crowds to the ſcene; not 
only of Chriftians, but of infidels, who revered 
eminent virtue in diftceſs. 

The chief officer guarded him,—but, in a cour- 
teous manner; ſo that he was permitted to have 
his friends about him as uſual. The Chriſtians 
paſted the night in the ſtreet before his lodgings; 
and the benevolence of Cyprian moved him to 
direct a particular attention to be paid to the young 
women who were among the multitude. The next 
day the proconſul ſent for Cyprian, who walked to 
the prætorium attended by a vaſt concourſe of peo- 
ple. The proconſul not yet appearing, he was 
ordered to wait for him in a private place. He 
far down, and being in a great perſpiration, a ſol- 
dier, who had been a Chriſtian, offered him freſh 
clothes: Shall we,” ſays Cyprian, ** ſeek a re- 
medy for that which may laſt no longer than to 
day *” The arrival of the proconſul was an- 
nounced, aad this venerable ſervant of Chriſt was 
brought before him into the zudgment-hall.— 
* Are you Thaſcius Cyprian?“ „Jam.“ „Are 
you HE whom the Chriſtians call their biſhop?” « [ 
am.” „Our princes have ordered you to worſhip 
the gods.” * That I will not do.” © You would 
judge better to conſult your ſafety, and not to deſpite 
the gods.“ My fatety and my ſtrengtli i is Chriſt 
the Lord, whom ] deſire to ſerve for ever,” « [ 
pity your caſe,” lays the proconſul, and could 
with to conan tor you.” I have no deſire,“ 
lays 

* A hundred and twenty-five paces. 

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from his body by the ſword *. 


514 - HISTORY OF THE CHURCH. CHAP, XIV. 


ſays the prelate, that things ſhould be otherwiſe 
with me, than that I may adore my God, and 
haſten to him with all the ardour of my ſoul ; — 
for the afflictions of this preſent time are not wor - 
thy to be compared with the glory which ſhall be 
revealed in us.” The proconſul grew red with 
anger; and immediately pronounced ſentence of 
death in the following terms; You have lived 
lacrilegiouſly a long time; you have formed a ſo- 
ciety of impious conſpirators; you have ſhewn your- 
ſelf an enemy to the gods and their religion, and 


have not hearkened to the equitable counſels of 
our princes; you have ever been a father and a 


ringleader of the impious ſect. V ou ſhall, therefore, 


de an example to the reſt, that, by the ſhedding 
of your blood, they may learn their duty, Let 


Thaſcius Cyprian, who refuſes to ſacrifice to the 
gods, be put to death by the ſword.” God be 
praiſed,” ſaid the martyr; and while they were lead- 
ing him away, a multitude of the people followed 
and cried, “ Let us die with our holy bitbop.” 

A troop of ſoldiers attended the martyr; and 


the officers marched on each fide of him. They 


led him into a plain furrounded with trees, and 
many climbed up to the top of them to ſee him at 
a diſtance. Cyprian took off his mantle, and tell 
on his knees and worſhipped his God: then he put 
off his inner garment and remained in his ſhirt. 


The executioner being come, Cyprian ordered 


twenty-five golden de narii to be given to him: he 
himſelf bound the napkin over his own eyes; and a 


preſpyter and adeacon tied his hands, and the Chriſ- 


tians placed before him napkins and handkerchiefs 
to receive his blood. —His head was then ſevered 


*s 


His 


acts of his Martyrdom. Paſſion of Cyprian in Pam. Pon- | 
tius's Life of * and Fleury's Hiſtory, 


CENT. 11t. MARTYRDOM OF CYPRIAN. 515 


His biographer Pontius repreſents himſelf as 
wiſhing to have died with him ; and, as divided be- 
tween the joy of his victorious martyrdom, and 
ſorrow, that bimſelf was left behind. 

Thus,—after an eventful and inſtructive period 
of about twelve years ſince his converſion, —after a 
variety of toils and exerciſes among friends, and 
open foes and nominal Chriſtians, by a death more 


gentle than commonly fell to the lot of martyrs, 


reſted at length in Jeſus the truly magnanimous 
and benevolent ſpirit of Cyprian of Carthage.— 
An extraordinary perſonage ſurely! And, one, 
whole character calls for the moſt diſtinct review 
and illuſtration in our power !—An attempt of this 
fort we would make in the next chapter, however 
umperfect, or inadequate it may prove.—Let wri- 
ters, whoſe views are ſecular, celebrate their heroes, 
their ſtateſmen, and their philoſophers; but let us, 
—even though a Chriſtian's taſte be derided, —at 
leaft take advantage of the rare felicity of the pre- 
ſent times of civil liberty, and, endeavour, in em- 
ploying the preſs, to do ſome juſtice to the virtues 
of men, who, while they lived, * ſet their affec- 
tions on things above,” and who, after death,—ac- 
cording to modern ſentiments of worth and excel- 
lence, —are, almoſt, aſſigned to contemptuous obli- 
vion.— And, * their memorial be bleſſed for 
ver? 


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516 HISTORY OP THE CHURCH. CHAP, xv. 


CHAP. XV. 
CYPRIAN COMPARED WITH ORIGEN. 


HE eaſt and the weſt beheld at the fame 
time theſe two men, in talents, activity, and 
attainments much ſuperior to the reſt of the Chriſ- 
tian world. The Roman ſeems, beyond contra- 
diction, to have much excelled the Grecian in 
thoſe things in which true Chriſtian virtue con- 


ſiſts; yet, as the latter, by the y&VITs of his life, 


— though they were miſerably tarniſhed and cloud- 


ed by a depraved philolophy,—ftill claims a juſt 


place among faints, it may anſwer ſome valuable 


purpoſe, not impertinent to the deſign of this 


hiſtory, to compare, in ſeveral particulars, the re- 
ſpective endowments, defects, and excellencies of 
theſe extraordinary men. | 
1. There may have been as pious and holy men 
as Cyprian, in the interval of time between the 
Apoftles and him, but we have no opportunity of 
knowing any other Chriſtian fo well. The diſtinct 
particularity of the accounts concerning him makes 
his character remarkably deſerving of our atten- 


tion. The dealings of God with a finner, at his 


firſt converſion, often give a ſtrong tincture to the 
whole future life. Cyprian was intended for ve 
great and important fervices in the Church; and, 


thoſe —of an active nature, and attended with an 


almoſt uninterrupted ſeries of ſufferings ;—ſuch as 


no man could periorm to the glory of God, but 


one, 


CENT. 111. CYPRIAN AND ORIGEN. 517 


one, who knew affuredly the ground on which be 
ſtood, by a ſtrong work of the divine Spirit on 
his ſoul. His experience in converſion he himſelf 
deſcribes in his letter to Donatus.— His reception 
of Chriſtianity was not the effect of mere reaſon- 
ing or ſpeculation. It was not carried on in a 
ſcholaſtic or philoſophical manner, but may truly 
be ſaid to have been in the demonſtration of the 
Spirit and of power.“ He felt the doctrines of 
the Goſpel, — namely, the grace of God; forgive- 
neſs of ſins by Jeſus Chriſt; and the influence of 
the Holy Ghoſt, — powerful, exuberant, and vic- 
torious. His ſoul was brought into the love of 
God, and that of the puieſt kind, tempered ever 
with humility and godly tear: and it is evident 
 — that he always ſaw the work to be of God, and 
beheld nothing in himſelf as wile, holy, and glo- 
rious ; and that a ſpirit of thankfulneſs for re- 
deeming love, of ſimple dependence on the divine 
promiſes, and, of ſteady charity to God and man 
was the reſult. His race was of no long duration; 
only about twelve years; and by far the greater 
part of the time he was biſhop of Carthage. He 
lived a Chriſtian life; and no part of it was ex- 
empt from much labour or much affliction. He 
ſeems never to have known what 1t was to ſettle 
into a luke warm ſtate. The fire which was 
firſt kindled in him, burnt ſerene and ſteady to 
the end of his days.—I am aware that Moſheim 
charges him with an ambitious, domineering ſpirit, 
that invaded the rights of the lower clergy and 
people #. But I take the liberty of affuring the 
cautious reader, that this excellent and very judi- 
cious SECULAR hiſtorian, is not to be truſted in 
his accounts of men of REAL HoLINESs. From 
the 


* Fccleſ. Hiſtory, Century 3, Chap. 2. 
K-X-43 


518 HISTORY OF THE CHURCH. CHAP. xv. 


the moſt attentive review which I have been able to 
make of the character of the African prelate, by a 
repeated peruſal of the exiſting evidence, eſpecially 
his epiſtles, I cannot fee any thing on which to 
ground ſuch a cenſure. He did nothing, in general, 
without the clergy and people. He was ever ſedu- 
lous in promoting the good of the whole. The epiſ- 
copal authority was, in his time, at no very blama- 
ble height in the Church: nevertheleſs, through 
the gradual growth of ſuperſtition, it was, natu- 
rally, advancing to an exceſs of dignity; and it 1s 
not to be denied that ſome few expreſſions ſavour- 
ing of haughtineſs and aſperity are to be found in 
the writings of Cyprian.—But theſe few expreſ- 
fions were evidently the effect of particular provo- 
cation; — nor is there the leaſt evidence that ambi- 
tion was his vice. Candour would rather fay, he 
was, in general, influenced by a very fervent zeal, 
ſupported in its exertions by a temper remarkably 
active and ſanguine. But, whoever looks into the 
original records with an expectation of finding 
any thing ſelfiſh, proud, or domineering in his 
general conduct, will be diſappointed; and, on the 
contrary, will be ſtruck with the ſteady tenor of 
gentleneſs, charity, and humility. In fine, if he 
had not been a CHRISTIAN, one might have held 
him forth to the world as a 6REAT man;—if it be 
the part of a great man to unite, in a large and 
capacious mind, many virtues, and each of them 
in a high degree of perfe&ion;—virtucs too, which 
are oppoſite in their nature, and which rarely meer 
in firm conſiſtence in the ſame ſubject ;—tor exam- 
ple, vigour and mildneſs, magnanimity and mercy, 
fortitude and prudence, warmth of temper and 
accuracy of judgment, and, above all, —zeal and 
diſcretion. 
n 


EENT, 111. CYPRIAN AND ORIGEN 519 


In Origen's converſion we fee nothing remark- 
able. He received Chriſtianity in a way of edu- 
cation, rather than by quick, lively, and decifive 
operations of the Holy Spirit. It is not uſual 
with God to make uſe of sucH perſons for extra- 
ordinary ſervices, like thoſe for which Cyprian, in 
the prime of life, appears to have been ſelected 
from the world. Origen's views of the peculiar 
truths of Chriſtianity were, — to ſay no more, too 
faint and general; — nor ever SUFFICIENTLY diſ- 
tinguiſhed from moral and philoſophical religion. 
He bore perſecution, when young, with much 
zeal and honeſty; but he lived many years in 
peace and proſperity. Much reſpected and fought 
after by philoſophers, highly eſteemed and honour- 
ed by courts and by the great, he lived a ſcho- 
laſtic rather than an active life in the Church; 
always fully employed indeed, but more like a 
man of letters than a miniſter of the Goſpel; ever 
bent on promoting truth and holineſs fo far as he 
knew them; but always leaving one's mind diſſa- 
tisfied on account of the defect iveneſs of his views. 
His laſt ſcenes are the moſt ſatisfactory and the 
moſt decifively Chriſtian. He tuffered perſecution 
with the patience and honeſty of a martyr; and 
proved INDEED whole diſciple he was on the 
whole. Motheim charges him with diſhoneſty in 
his arguments againft Celſus; and fays that any 
one that has penetration and judgment may diſcern 
n*. It would have been more to the purpoſe to 
have pointed out the inſtances of diſhoneſt argu- 
mentation, which he alludes to My examination 
of the tract in queſtion induces me to diflent from 
this learned hiſtorian; and further, I am convinced 
that great uprightnets of mind was a ruling fea- 

1 ture 
* Mothan's Eecl. Hiſtory, Century 3, Chap. 3. 
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firſt converſion has ap 


520 HISTORY OF THE CHURCH. CHAP. xv. 
ture in Origen's character. Zut it is not the prac- 
tice of rn writers to be candid in their judg- 
ment of the antient Chriftians. 

After this general review of theſe two men, and, 
after it has been admitted that integrity and fair- 


neſs of mind were poſſeſſed by both in a very great 


degree, it may be natural to aſk—In what confiſted 
the ſuperior excellence of Cyprian ?—The general 
anſwer to ſuch an enquiry is The manner of their 
peared to have been ſtrik- 
ingly different in the two cafes; and ſtill more ſo— 
The work of God upon their hearts afterwards.— 
But befides this, — 

2. Cyprian was poſſeſſed of a fimplicity of 
TASTE to which Origen ſeems ever to have been 


a flranger. By fimplicity of taſte I mean here a 


genuine and unadulterated reliſh for the doctrine 
and ſpirit of the Chriſtian religion, juſt as it ſtands 
in its real nature. It is poſſible for a perſon very 
eminent in this gift, —which is purely divine and 
ſpiritual, —to be, in no way, remarkable for his 
knowledge of evangelical truth: In reſpect of 
knowledge he may not much exceed another who 


is far his inferior in the former grace of the Spirit: 


The light and means of information are very dif- 
ferent in different ages of the Church; and it is 
evident that the third century ſuffered a decline in 
illumination. But where a man is deficient in 
knowledge, yet if his ſimplicity of Chriſtian taſte 
be very great, he will be filent on thoſe ſub- 


jects which he does not underſtand, or at leaft he 


will be extremely cautious in oppoſing any part of 
divine truth. This was Cyprian's caſe. He appears 
not, for inſtance, to have underſtood the doctrine of 
the election of grace. Since Juſtin's days the know- 
ledge of that article of faith was departing from the 

| | Church 


CENT. 111. CYPRIAN AND ORIGEN, =o 


Church.—But, he oppoſed it not.—Origen, leſs 
humble and leſs ſubmiſſive to divine inftruc- 
tion, and feeling more reſources in his reaſon- 
ing powers, dares to oppoſe it by a contrary ſtate- 
ment “. 
In Cyprian this ſimplicity appears in a ſupreme 
degree. He never trifles with Scripture, or ſets 
up his reaſon againſt it. Unencumbered with the 
apparatus of Grecian philoſophy, and poſſeſſed of 
what is much better, —plain good ſenſe, he takes, 
always, the words of Scripture in their obvious, 
and moſt natural meaning ; and thinks he has ſuf- 
ficiently proved his point, when he has ſupported 
it by an appoſite quotation. His humble ſpirit 
bows to the divine word : and hence faith, pa- 
tience, charity, heavenly- mindedneſs, have full 
dominion in his ſoul: and hence alſo, his ſenti- 
ments have a ſtrength, a purity, a perſpicuity, 
peculiarly the property of thoſe whoſe religious 
taſte is altogether ſcriptural. Here it is that Cy- 
prian and Origen are diametrically oppoſite to each 
other. The latter is full of endleſs allegorical 
interpretations, and of platonic notions concern- 
ing the ſoul of the world, the tranſmigration of 
ſpirits, free-will, and the 2 of ſouls. 
The firſt and fimple ſenſe of Scripture he too often 
ventures to reject entirely f. David's fin in the 
affair of Uriah he cannot admit. It ſeems, he 
had not ſuch ſtrong and palpable proof of his own 
innate depravity, as to ſuppoſe it poſſible for fo 
good a man to fall io foulliy. He has recourſe, 
therefore, to a hidden and abſtruſe ſenſe. His 
numberleſs comments on Scripture conſtitute a a 
ſyſtem of fanciful allegory, which pervades the 
whole of the ſacred oracles : The juſt and plain 


ſenſe 
* Philocalia xxi. * Phaloc, Chap. 1, page 20. 


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£22 HISTORY OF THE CHURCH. CHAP. xv. 


fenſe is much neglected; and the whole is covered 
with thick clouds of myſticiſm and chimerical 
Philoſophy. He labours, it is true, to ſupport 
the faith, which was once delivered to the faints; 
but, hike his platonic maſter Ammonius, he intro- 
duces large quantities of figurative traſh, which 
will not incorporate with Chriſtian doctrine.— 
Thus, by accommodating his interpretations to 
the then reigning literary taſte, he gained to him- 
ſelf, indeed, a, celebrity of character among the 


_ heathen, even among the great and noble, but 
_ threw all things into inextricable ambiguity. His 


quickneſs of parts and his ſuperior ingenuity ſerved 
only to entangle him more effectually, and to en- 


able him to move in the chaos of his own forma- 


tion with an eaſe and rapidity that rendered him 
unconſcious of the difficulties in which he had 
involved himſelf. | 

One remarkable conſequence of this difference 
of character was, that while Origen, among the 
pagans, ſucceeded in gaining the favour of the 
great, and was heard by them with patience, Cyprian 
could not be endured in his preaching or writings, — 
except by real Chriſtians. —Another conſequence 15 
this, —lr is no eaſy thing to vindicate the found- 
neſs of the former in Chriſtian principles: The 
latter challenges the ſevereſt ſcrutiny.— He is 
Chriſtian throughout. 

Such is the difference between a man of ſimplicity 
and a man of pluloſophy in religion; and the mind, 


on this occaſion, is led to compare the effect of a 


philoſophical and of a philological ſpirit. Origen 
had the former, Cyprian the latter. Eloquence 


was His diſtinguiſhing accompliſhment; and he 


poſſeſſed all the powers of it in a very bigh degree, 
according to the taſte of the age, — Which 9 far 
rom 


CENT. 111. CYPRIAN AND ORIGEN. 523 


from being the beſt. And here, I would humbly 
ſubmit to the conſideration of the pious and well 
diſpoted, —whether the knowledge of grammar, 
hiſtory, criticiſm, and of oratory, theoretical and 
practical, properly regulated by common ſenſe 
and in ſubordination to divine grace, be not 
much leſs dangerous, and, in their way, more 
uſeful endowments for a miniſter of Chriit than 
deep reſearches into philoſophy of any kind ?— 
Far, very far, from meaning to inſinuate that the 
ſtudies of metaphyſics and of natural philoſophy 
ſhould be entirely excluded from the education of 
perſons, who mean to be paſtors, -I would be un- 
derſtood to ſuggeſt, - that a leſs proportion of 
THESE and a greater tion of THOSE than 
what agrees with the preſent faſhionable taſte, 
might be more advantageous to the Church. The 
realoning powers might find in the former an uſe- 
ful exerciſe and improvement, without the ſame 
danger of preſumption which ſo ſtrongly adheres 
to the latter *. 

3. Having compared the lives and the tem- 
pers of theſe men, let us now view the PRINCIPLES 
of each. Of Cyprian, after the many quotations 
already given from his writings, little need be 
added. Nevertheleſs, as it has lain more in our 
way to conſider him as addreſſing Chriſtians 
than pagans or infidels, I hall felect a letter 
of his to Demetrian, a perſecutor of Chriſtians 
in Africa, in which his manner of preaching to 
men altogether profane and unconverted is ob- 
ſervable, 


He 


®* Theſe ſentiments are certainly favoured by the compari- 
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inſtance of ſuch compariſon: but, I believe, it will be very 
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his fins or by his years, from coming to obtain it. 


524 HISTORY OF THE CHURCH. CHAP, xv, 


He denounces to them the plain threatenings of 
eternal puniſhment. ** There remains hereafter * 
an eternal prifon, conſtant flame, and perpetual 
puniſhment. There the groans of ſupplicants will 
not be heard, becauſe here they diſregarded the 
terror of God's indignation.” He bids them 
ſolemnly look into themſelves, and appeals to the 
conſcience as affording full proof of guilt before 
God. And he aggravates the charge of condem- 
nation; becauſe, amidſt the MisERIEs of the 
times, men did not repent. After expoſing the 
folly of idolatry, and exhibiting, in lively colours, 
the all-important ſcenes of the laſt judgment, he 
concludes with this Chnſtian exhortation, which 
is introduced in the true taſte and order of things, 
after he had firſt denounced the terrors of the law. 
Provide then for your ſecurity and life, while 
you may. We offer you the moſt falutary coun- 


fel; and becauſe we are forbidden to hate you or 


to requite evil, we exhort you, while there is 
time, to pleaſe God and to emerge from the pro- 


found night of ſuperſtition into the fair light of 


true religion. We envy not your advantages, nor 
do we hide the divine benefits. We return good 
will for your hatred; and, for the torments and 
puniſhments, which are inflicted upon us, we 
ſhew you the paths of falvation.—Believe and 
live; and do ye, who perſecute us for a time, 
rejoice with us for ever. When you depart hence, 
there will be no room for'repentance : no method 
of being reconciled to God: here, eternal life 15 
either loſt or ſecured; here, by the worſhip of God 


and the fruit of faith, proviſion is made for eternal 


ſalvation: and let no man be retarded, either by 


No 
* Pam, ad Demetrian. 


CENT. 111. RIAN AND ORIGEN. 525 


No repentance is too late, while a man remains in 
this world. | 
An acceſs lies open to the grace of God; and, to 
| thoſe, who ſeek and underſtand the truth, the 
acceſs is eaſy. Even, in the very exit of life, pray 
for remiſſion of ſins, and implore the only living 
and true God with confeſſion and faith: Pardon 
is granted to him who confeſſes his ſin; and ſaving 
grace from the divine goodneſs is conferred on the 
believer; and, thus may a man paſs from death to 
immortality in his very laſt moments. By ſub- 
duing death through the trophy of his croſs, by 
redeeming the believer with the price of his blood, 
by reconciling man to God the Father, and by 
quickening the dead with celeſtial regeneration, 
Chrift imparts to us theſe great mercies. Him, 
if it be poſſible, let us all follow;—let us be bap- 
tized in his name. Hx opens to us the way of 
life; he brings us back to paradiſe. He leads us to 
the heavenly kingdom: and we ſhall always live with 
him. By him made ſons of God, we ſhall rejoice 
with him for ever: Redeemed by his blood, we 
ſhall be Chriſtians with Chriſt in glory: we thall 
be the bleſſed of God the Father; and ſhall 
give him thanks to all cternitv.—The man, whe 
was obnoxious to death, and has been made a 
ſure partaker of immortality, cannot but be filled 
wich joy and eratitude for evermore. 
With ſuch an affectionate ſpirit, and with ſuck; 
| Clearnets of doctrine did Cyprian preach juſtiſi- 
cation, BY FAITH ONLY, to the unconverted. It 
muſt not be denied, — that, in his addrets to men, 
who had already * taſted that the Lord is gra- 
cious,” there is not the fame degree of evangelical 
purity. In his Opere and Elcemoſynis, he lays 
very excellent things oa the duty of alms-giving: 
but he ſometimes uſes language that might eafi] ly 


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526 HISTORY or THE CHURCH. CHAP. xv. 


be conſtrued into the language of merit; and as 
he had not learnt to diſtinguiſh the Apocrypha 
_ from the Old Teftament, he ſupports his ideas with 
quotations from Tobit and Eccleſiaſticus. WE 
have had, —what he had not, —an experience, of 
the evil tendency of any expreſſions which, in the 
ſmalleſt degree, countenance the ſuppoſition of the 
of human works in waſhing away the 
pollution of ſin, whether contracted before or 
after baptiſm. WE know too, from the depend- 
ence on divine grace and on the Spirit's illumina- 
tion, which Cyprian and many other fathers of 
the ſame ſtamp habitually exerciſed, —befides the 
the teſtimony of their holy lives,—that the fame 
expreſſions mean not with them what they do in 
the mouths of moderns, full of felf-righteouſneſs 
and of contempt both of the grace of Chrift and of 
the work of the Holy Ghoſt. We are ſure, that the 
former mean no oppoſition to the free gift of God, 
becauſe they are humble: whereas, it is but too 
evident, that the latter do. becauſe they are proud 
and ſcorn the whole work of the Spirit God in 
the New Birth. It had been well, however, if 
faints had never given a handle to the prophane to 
adulterate the doctrines of the Golpel. But I 
have before obſerved that Cyprian's views of grace” 
were not equally clear with thoſe of the firſt Chrif- 
rians: Yet, in every fundamental principle, he 
ſpeaks as the Oracles of God; and in his addreſſes 
to Pagans, Chriſtians, or Jews, he is always fer- 
vent and zealous, His Tract on Patience, as a 
practical performance, and that on the Lord's 
Prayer, as a doctrinal one, deſerve the higheſt 
praiſe. In general, his works are exellent in their 
kind, and he muſt have a pobr taſte indeed 1n 
godlineſs who will not find the peruſal of them 
refreſhing to his foul. * Cyprian ms 
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ENT. 111. CYPRIAN AND ORIGEN. $27 
much more in practical than in ſpeculative di- 
vinity. The ſhortneſs of his Chriſtian life and 
the preſſure of _ employments will eafily account 
for this. 

I wiſh it were as eaſy to clear the dodtrinal 
character of Origen from reproach. The antients 
. themſelves were much divided in their views of 
dis opinion concerning the Son of God. It is cer- 
tain that the Arians of the fourth century ſeemed 
to receive ſome countenance from him; and men, 
who had ſo very little aſſiſtance from precedents, 
were glad to catch at the ſhadow of an argument 
drawn from his illuſtrious name. — But what, if 
his Arianiſm were indeed full and confeſſed on 


all hands, — What would fuck a fact avail as an 


argument, — fay, not agaiaſt the Scriptures, — 
bur againſt the joint conſent of the whole Church 
for three hundred years? Even the very oppoſi- 
tion made againft his character by many, ſhews 
how zealous the Church had ever been in the 
defence of the doctrine of the Trinity.—Here is 

a wide field of controverſy; but little profit 
is to be expected from traverſing it. —The u ritings 
of Origen againſt Celſus, in which he ably defends 
Chriſtianity againſt philolophy and paganilm, and 
the Philocalia of the fame author furniſh ſuffi- 
ciently decifive paſſages againſt Arian tenets, —if 

were not embarraſſed by others of a more 
doubtful caſt. 

It is probable, however, that one, who chought fo 
rapidly, wrote ſo much, and had his eyes to ſtea- 
dily fixed on his philoſophy, muſt have dropped 
many things, which he would not have ſeriouſly 
maintained if he had ever caretully reviewed them, 
That he never meant to hold any thing different 
from the general creed, may be inferred from the 

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528 HISTORY OF THE CHURCH. CHAP. XV, 


pains which he took againſt heretics, as well as 
from his general — His erroneous ſen- 


tences, therefore, ought to be conſidered as con- 
taining queries and conjectures rather than ſettled 
opinions. Athanaſius muſt be allowed to have 


been a judge of this matter; and nt believed him 


to be ſound, and quoted his writings to prove our 
Lord's co-etermity and co-effentiality with the Fa- 
ther. And he, likewiſe, obſerves—that what things 
Origen wrote by way of controverſy and dit- 
putation are not to be looked on as his own * ſenti- 
ments. 

After all, the beſt defence of this great man 
conſiſts in the general holineſs of his life, and in 
his patient ſuffering tor the faith of Chriſt in old 
age: And I rejoice that, amidſt all the traſh 
with which his writin abound, we have yet this 
unqueſtionable teftimony—that he kept the com- 
mandments of God, and had the faith of Jeſus. 
The loſs of his voluminous commentaries, and of 
his other numerous works 15, perhaps, not much 
to be regretted. There are two ſentences? in 
them which merit particular attention. He thus 
ſpeaks on the words, Rom. iii. we conclude 
that a man is juſtified by faith, &c. THE jusT1- 
FICATION OF FAITH ONLY IS SUFFICIENT ; 80 
THAT IF ANY PERSON ONLY BELIEVE, HE MAY 


BE JUSTIFIED, THOUGH NO GOOD WORE HATH 


BEEN FULFILLED BY HIM;'—and again, on the 
caſe of the penitent thief, * he was juſtified by 
faith without the works of the law; becaule, con- 
cerning theſe, the Lord did not enquire what he 
bad done before; neither did he ſtay to aſk what 
work he was purpoſing to perform aiter he had 


believed; 
„ Cave's Life of Origen. 


+ See Biſhop Beveridge on the Articles of the Church of 
England. 


CENT. III. RIAN AND ORIGEN, 529 


believed;—but, the man being juſtified by his 
confeſſion only, Jeſus, who was going to para- 
2 took him as a companion and carried him 
there.” | 


Thus, the precious doctrine of juſtification, 


though much ſullicd and covered with rubbiſh, 
was yet alive, in the third century, even in the 
faith of the moſt dubious characters among the 


Ante-nicene fathers. This it was that kept Origen, 


with all © his hay and ſtubble,” firm on Chriſtian 
foundations, and diſtinguiſhed him radically from 
an adverſary of Chriſt. 

4. If we compare the public life of theſe two 
men, the Grecian ſhines in a ſcholaſtic, the Ro- 
man in a paſtoral capacity. Origen appears as an 
author, and moves in a ſphere calculated for the 
learned. Cyprian is a preacher, and, like the 
Apoſtles, addreſſes equally all ſorts of men. The 
latter, on account of the pride of corrupt nature, 
was moſt likely to be regarded by the poor: He 
valued not refinement ot compoſition: His aim 


was to reach the heart and the conſcience, and 


to reduce every religious conſideration to real 
practice. Origen, however, was uſefully employed 
in untying knotty ſpeculations, in refuting here- 
ſies, and in recommending Chriſtianity, or ſome- 
thing like Chriſtianity, to-the learned world. No 
doubt, his labours would be of fome advantage 


amidſt the miſchief, which the accommodating 


ſcheme produced; but the paſtoral exhortations ot 
Cyprian, as they would not be received at all by 
_ prejudiced philoſophers, fo, where they were re- 


ceived, left effects of unadulterated piety, through 


the divine influence that attended them. As a 
Chriſtian biſhop, ſcarcely any age has ſeen his ſu- 
perior—in activity, diſinteredneſs, and ſteady at- 

Vol. I. "fs $ tention 


630 HISTORY OF THE CHURCH. CHAP, xv. 


tention to diſcipline: He was equally remote from 
the extremes of negligent remiſſneſs, and imprac- 
ticable ſeverity : and he poſſeſſed a charity and a 
patience unwearied, and ever conſiſtent. He may 
ſafely be recommended as a model to all paſtors, 
and particularly to thoſe of rank and dignity 
throughout Chriſtendom. Whoever feels a defire 
to ſerve God in the moſt arduous and the moſt 
important of all profeſſions, may profitably, — 
next after the ſtudy of the ſacred oracles, give 
days and nights to Cyprian's writings.—All his 
genuine compoſitions,—if you except his correſ- 
pondence and controverſy with Stephen of Rome, 
— deſerve a diligent peruſal; yet no man muſt 
be expected to reliſh them thoroughly, unleſs he 
himſelf has experienced the new-birth unto right- 
eouſneſs: A truly regenerated perſon will not only 
reliſh them, bur alſo will not fail to be affected 
with a generous glow of the pureſt godlineſs upon 
reading them with care and attention. —The fre- 
quency of ſuch biſhops in Europe is devoutly to 
be wiſhed! What avail good lente, taſte, learn- 
ing. without Chriſtian fimplicity—and a heart 
above the world, its flatteries or its frowns!—Con- 
template—ſtudy the character of the prelate of 
Carthage, and you will learn what Chriſtian biſhops 
once were, and what they ſtill ought to be. 

But the chief point of view, in which the 
contraſt between theſe two perſons is moſt ſtrik- 
ing, is in the conſequences and fruits of their 
labours and their writings. Before Cyprian's time 
Africa appears to have been in no very flouriſh- 
ing ſtare with reſpect to Chriſtianity. Within 
twelve years he was the inſtrument of moſt mate- 
rial fervice in recovering many apoſtates, in re- 
torming diſcipline, and in reviving the — 

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CENT. 111. CYPRIAN AND ORIGEN. 531 


of godlineſs. His example was moſt powerful 
and cft:ctual among them for ages. The honours 
paid to his memory demonſtrate this: More- 
over it is certain, that his dioceſe, once the ſcene 
of Punic greatneſs, continued, long after, one of 


the moſt precious gardens of Chriſtianity, as 1 
ſhall have abundant occafion to ſhew in the courle 


of this hiſtory,—it I ſhould be permitted to con- 
tinue 1t.—But the miſchiefs of Origen's taſte 
and ſpirit in religion were inexpreſſible.—Talents 
and learning are coveted by mankind; he, how- 


ever, who poſſeſſes much of them, has the more 


abundant need to learn humility and divine cau- 
tion. For, if he do not evidently benefit man- 
kind by them, he is in danger of doing much 
miſchief. No man, not altogether unſound and 
hypocritical, ever injured the Church of Chrift 
more than Origen did. From the fanciful mode 
of allegory, introduced by him and uncontrouled 
by Scriptural rule and order, aroſe a vitiated me- 
thod of commenting on the ſacred pages; which 
has been ſucceeded by the contrary extreme 
namely, a contempt of types and figures altogether: 
and, in a ſimilar way, his fanciful ideas of LETTER 
and SPIRIT tended to remove from men's minds 
all juſt conceptions of genuine ſpirituality. —A 
thick miſt for ages pervaded the Chriſtian world, 
ſupported and ſtrengthened by his abſurd allego- 
rical manner of interpretation. The learned alone 
were conſidered as guides implicitly to be fol- 
lowed; and the vulgar, - when the literal ſenſe 
was hifled off the ſtage,—had nothing to dp but 
to follow their authority wherever it might con- 
duct them.—lt was not till the days of Luther 
and Melancthon, that this evil was fairly and ſuc- 
ceſsfully oppoled. 

If I have carried the parallel to a greater length 
than the juſt laws of hiſtory allow, the importance 


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CHAP, XV. 


HISTORY OF THE CHURCH. 


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CENT. 111. UNDER VALERIAN. - MY 6 


CHAP. VI. 


OTHER PARTICULARS OF VALERIAN's 
PERSECUTION. 


T has been already a that 1 

heard of the death of Sixtus, biſhop of Rome, 
a little before his own martyrdom. In purſuance 
of the cruel orders of Valerian, for carrying on 
the perſecution, that prelate had been ſeized with 
ſome of his clergy. While they were carrying 
him to execution. Laurentius, his chief deacon, 
followed him weeping, and ſaid, Whither goeſt 

thou, Father, without thy foo ? Sextus faid, 
„Tou ſhall follow me in three days.” We may 
ſuppoſe him to have been poſſeſſed with the ſpirit 
of prophecy in ſaying this, becauſe we are certain 
that miraculous gifts were as yet by no means ex- 
tinct in the Church: But, perhaps, the declaration 
was not out of the reach of groves. nd lagacity from 
the circumſtances of affairs. 

After Sixtus's death *, the Prefect of Rome, 
moved by an idle report of the immenſe riches of 
the Roman Church, ſent for Laurentius, and 
ordered him to deliver them up. Laurentius re- 
plied. Give me a little time to ſet every thing 
in order, and to take an account of each particu- 
lar.” The Prefect granted him three days _ 
In that ſpace Laurentius collected all the 
who were . by the Roman Church, and 
going 


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+ $8% HISTORY OF THE CHURCH CHAP. XVI. 


going to the Prefect, ſaid, Come, behold the 
riches of our God; you ſhall ſee a large court 
full of golden veſſels.” The Prefect followed him, 
poor people, he turned to Lau- 
rentius with looks full of anger. What are you 
diſpleaſed at?” ſaid the martyr ;—* The gold, you 
ſo and defire, is but a vile metal taken out of 
the earth, and ſerves as an incitement to all forts 
of crimes: The true gold is that Light whoſe 
diſciples theſe poor men are. The miſery of their 
bodies is an advantage to their ſouls: Sin is the 
real diſeaſe of mankind : The t ones of the 
earth are the truly poor and contemptible. Theſe 
are the treaſures which I promiſed you; to which 
I will add precious ſtones. —Rehold theſe virgins 
and widows, they are the Church's crown; make 
ule of theſe riches for the advantage of Rome, of 
the emperor, and of yourſelf.” 

Doubtleſs, if the Prefect s mind had been at all 


_ diſpoſed to receive an inſtructive leſſon, he would 


have met with one here. The liberality of Chriſ- 
tians in maintaining a great number of objects, and 
in looking for no recompenſe but that wick ſhall 


take place at the reſurrection of the juſt, while 
they — bore affliction, and humbly reſted 


on an unſeen Saviour, was perfectly agreeable to 
the mind of HIM, who bids his ideas, | in a well- 
known parable, to relieve thoſe, who cannot re- 
them. How glorious was this ſcene! 
at a time when the reſt of the world were tearing 
one another in pieces, and when philoſophers made 


not the ſlighteſt attempts to alleviate the miſeries 


of their fellow-creatures !—But, as the perſecutors 
would not hear the doctrines explained, fo neither 
would they ſee the precepts exemplified with pa- 
uence, © Do ye mock me?” cries the Prefect; 
| 4 know, 

* Luke xiv. 12—15. | 


CENT. III. UNDER VALERIAN. 535 


I know, ye value yourſelves for contemning death, 
and therefore ye ſhall not die at once.“ Then 
he cauſed Laurentius to be ſtripped, extended, and 
faſtened to a gridiron, and, in that manner, to be 
broiled to death by a flow fire. When he had con- 
tinued a . time with one ſide to the fire, 
he {aid to the Prefect, · Let me be turned, I am ſuffi- 
ciently broiled on one fide.” And when they had 
turned him, he looked up to heaven and prayed 
for the converſion of Rome; and then gave up the 
ſt! 
oP give this ſtory at ſome length, becauſe it has 
ſufficient marks of credibility, and is ſupported by 
the evidence of Auguſtine.— I am not diſpoſed 
to follow Fleury in various other narratives. In 
ſubjects of martyrology this author ſeems directly 
_ oppoſite to our countryman Gibbon. Whatever 
judgment theſe hiſtorians poſſeſſed, remained, in 
this matter, equally unexerciſed by both. Indif- 
criminate incredulity is as blind as indiſcriminate 
belief,—lI may not always ſucceed, but I certainly 
endeavour to ſeparate truth from fiction, and nei- 
ther to impoſe on my readers or on myſelf. 

At Cæſarea in Cappadocia, a child . Cyril, 
ſhewed uncommon fortitude. He called on the name 
of Jeſus Chriſt continually, nor could threats or 
blowsprevent him fromopenlyavowing Chriſtianity. 
— Several children of the ſame age perſecuted him; 
and his own father, with the applauſes of many per- 
ſons for his zeal in the ſupport of paganiſm, drove 
him out of his houſe. The judge ordered him to 
be brought before him, and faid, + My child, I will 
pardon your faults; and your father ſhall receive 
you again: It is in your power to enjoy your 
father's eſtate, provided you are wile, and take care 
of your own intereſt.” * I rejoice to bear your 
reproaches,” replied the child; —“ God will re- 


LL 4 ceive 


536 HISTORY OF THE CHURCH CHAP. XVI. 


ceive me: I am not ſorry that I am expelled out 
of our houſe : I ſhall have a better manſion: | 
fear not death, becauſe it will introduce me into 
a better life.” Divine Grace having enabled him 
to witneſs this good confeſſion, he was ordered to 
be bound and led, as it were, to. execution. The 
judge had given ſecret orders to bring him back 
again, hoping that the fight of the fire might 
overcome his reſolution. Cyril remained inflexi- 
ble. The humanity of the judge induced him till 
to continue his remonſtrances. Your fire and 
your ſword,” ſays the young martyr, © are inſig- 
nificant. I go to a better houſe; I go to more 
excellent riches: Diſpatch me preſently, that 1 
may enjoy them.” The ſpectators wept through 


compaſſion. Ye ſhould rather rejoice,” ſays he, 


£ 


in conducting me to puniſhment. Ye know 
not what a city 1 am going to inhabit, nor what is 
my hope.” Thus he went to his death, and was 
the admiration of the whole city.—Such an ex- 
ample illuſtrates well that Scripture. “ Out of the 
mouths of babes and ſucklings thou haſt ordained 
ſtrength.” 

There were at Antioch a preſbyter and a lay- 
man, the former named Sapricius, the latter Nice- 
phorus, who through ſome miſunderſtanding, 
after a remarkable intimacy, became to completely 
eſtranged, that they would not even falute each 


other in the ſtreet. Nicephorus after a time re- 


lented, begged forgiveneſs of his fault, and took 
repeated meaſures to procure reconciliation, - but 
in vain. He even ran to the houſe of Sapricius, 
and throwing himſelf at his feet, entreated his 
forgiveneſs for the Lord's fake: the preſbyter 

continued obſtinate. 
la this firuation of things the perſecution of 
Valerian reached them ſuddenly. Sapricius was 
carried 


CENT. 111, UNDER VALERIAN. $32: . 


carried before the governor, and ordered to ſacri- 
fice in obedience to the edits of the emperors. 
„We Chriſtians,” replied Sapricius, © acknow- 
ledge for our King 11 Chriſt, who is the true 
God, and the Creator of heaven and earth.— 
Periſh idols, which can do neither good nor 
harm!“ The Prefect tormented him a long 
time, and then commanded that he ſhould be 
| beheaded. Nicephorus, hearing of this, runs up 
to him, as he is led to execution, and renews, in 
vain the fame ſupplications. The executioners 
deride his humility as perfect folly. But he per- 
ſeveres, and attends Sapricius to the place of exe- 
cution. There he ſays further, It is written, © Aſk, 
and it ſhall be given you.” —But, not even the 
mention of the word of God itſelf, ſo ſuitable to 
Sapricius's own circumſtances, could affect his ob- 
ſtinate and unforgiving temper. 

Sapricius, however, ſuddenly forſaken of God, 
recants, and promiſes to ſacrifice. Nicephorus, 
amazed, exhorts him to the contrary, but in vain. 
He, then, ſays to the executioners, I believe in 
the name of x Lord Jeſus Chriſt whom he hath 
Tenounced.” The officers return to give an ac- 
count to the governor, who ordered Nicephorus 
to be beheaded *. 

The account ends here: — but if Sapricius lived 
to repent, as I hope he did, be might learn what 
a dangerous thing it is for a miterable mortal, 
whoſe ſufficiency and perſeverance reft entirely on 


Divine Grace, to deſpiſe, condemn, or exult over 


his brother. The LasT became the FirsT:—and 
God ſhewed his people wondertully by this caſe, 
that he will ſupport them in their ſufferings for 
his name; but that, at the fame time, he would 
| have them to be humble, meek, and forgiving 
This 


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538 HISTORY or THE CHURCH CHAP. xvi. 


This 1s the firſt inſtance I have ſeen of a man 
attempting to ſuffer for Chriſt on ynrLosoenICAL 
grounds ;—and it failed: Self-ſufficiency and pure 
Chriſtianity are, in their nature, diſtin& and op- 
poſite. Let no man attempt to unite or mix 
together ſuch heterogeneous and jarring principles. 
It appears, that Chriſtian fortitude is a very 
different thing from the ſteady pride of a philo- 


| ſopher, or the ſullen patience of an Indian; and, 


that it cannot even ſubſiſt in the abſence of Chriſ- 
tian meekneſs and charity. — Philoſophers and 
ſavages without the leaſt ſupernatural help, have, 
frequently, maintained a hardy and unconquer- 


able ſpirit amidſt the higheſt grarifications of ma- 


lice and ferocity. But, the event of this ſtory may 
teach the infidel, —that he has no reaſon to exult 
in ſuch inftances,— that the ſpirit of ſuffering for 
Chriſt is, in its kind, a quite different thing,— 

that it is above mere human nature,—thar it is 


wrought in the heart by divine grace, —and, that 


it cannot ſubſiſt if the Spirit of God be provoked 
to leave the ſufferer. 


Dionyſius of Alexandria, whom divine provi- 
dence had fo remarkably preſerved in the Decian 


_ perſecution, lived to ſuffer much alſo in this ;— 


but not to death. Euſebius has preſerved ſome 
extracts of his writings, which not only prove this 
fact beyond diſpute, but alſo throw conſiderable 
light on the effects of Valerian's perſecution in 
Egypt®*. L 

This biſhop, with his preſbyter Maximus, three 
deacons, and a Roman Chriftian was brought before 
Amilian the Prefect, and was ordered to recant: 
At the ſame time, it was obſerved, that his doing 
ſo might have a good effect on others, —He an- 
ſwered, „We ought to obey God rather than 
man; I worſhip God who alone ought to be wor- 


ſhipped.” 
* Book 7. Chap. x. 


CENT. 111. UNDER VALERIAN, 539 


ſhipped.” Hear the clemency of the emperor.” 
lays Amilian: « You are all pardoned, provided 
you return to a natural duty :—Adore the gods 
who guard the empire, and forſake thoſe things 
which are contrary to nature.” Dionyſius an- 
ſwered, All men do not worſhip the fame gods, 
but men worſhip variouſly according to their ſen- 
' timents. But we worſhip the Ox E Go, the 
maker of all things, who gave the empire to the 
moſt clement emperors Valerian and Gallienus ; 
and to him we pour out inceſſant prayers for their 
proſperous adminiſtration.” * What can be the 
meaning,“ ſays Emilian, why ye may nor ſtill 
adore that God of your's, —on ſuppoſition that he 
is a God—in conjunction with our gods?“ Diony- 
fius anſwered, —** We worſhip no other God.” 
From this remarkable queſtion of the Prefect, it 
is evident, that men might have been tolerated 
in the worſhip of Jeſus, if they had allowed 
idolaters alſo to be right in the main, by aſſoci- 
ating idols with the true God. The firmnels of 
_ Chriſtians, in this reſpect, provoked their enemies. 
The diſlike, at this day, of the pure Goſpel of 
Chriſt, ariſes from a ſimilar cauſe: Men are con- 
demned as bigots, becauſe they cannot allow the 
world at large to be right in eyes of God. 
Amilian baniſhed them all to a village near the 
deſert, called Cephro. And thither Dionyſius, 
though ſickly, was conſtrained to depart imme- 
diately. And truly,” ſays Dionyſius, © we are 


not abſent from the Church; for I ſtill gather ſuch 
as are in the city as. if I were preſent: —abſent 


indeed in body, but preſent in ipirit. And there 
continued with us, in Cephro, a great congrega- 
tion, partly of the brethrea which followed us from 
Alexandria, and partly of them which came from 
Egypt. And there God opened a door to me to 


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540 HISTORY OF THE CHURCH CHAP. XVI. 


ſpeak his word. Yet, at the beginning, we ſuf⸗ 
tered perſecution and were ſtoned; but, at length, 
not a few of the pagans forſook their idols and 
were converted. For, here, we had an opportu- 
nity to preach the word of God to a people who 
had never heard it before. And God, that brought 
us among them, removed us to another place, 
after our miniſtry was there completed. As ſoon 
as I heard that Amilian had ordered us to depart 
from Cephro, I undertook my journey cheerfully, 
though I did not know whither we were to go; 
but, upon being informed that Collutliio was the 
place, I felt much diſtreſs; becauſe it was reported 
to be a fituation deſtitute of all the comforts of 
lociety, expoſed to the tumults of travellers and 
infeſted by thieves. My companions well remem- 
ber the effect this had on my mind. I proclaim 
my own ſhame: At firſt I grieved immoderately. 
It was a conſolation, 3 that it was nigh to 
a city. I was in hopes from the nearneſs of the 
city, chat we might enjoy the company of dear 
brethren; and that particular aſſemblies for divine 
worſhip might be eſtabliſhed in the ſuburbs, which 
indeed came to paſs.” 

Amidſt this ſcantineſs of information conveyed 
in no great perſpicuity or beauty of ſtyle, as it 
appears, however, that the Lord was with Diony- 
fius and cauſed his ſufferings to tend to the fur- 
therance of the Goſpel. His confeſſion of his 
own heavineſs of mind does honour to his inge- 
nuouſneſs: and the ſtrength of Chriſt was made 
perfect in his weaknels. 

In another epiſtle, he gives a brief account of 
the afflictions of others: It deſerves to be tran- 
ſcribed as a monument of the greatneſs and the 
violence of Valerian's perſecution, 


& It 


CENT, 111. UNDER VALERIAN. $41 


It may ſeem ſuperfluous to recite the names 
of our 2 for they were many, and to me 
unknown. Take this however for certain: There 
were men and women, young men and old men, 
virgins and old women, ſoldiers and vulgar per- 
ſons, of all ſorts and ages. Some, after ſtripes 
and fire, were crowned victors.— Some, immedi- 
ately by the ſword, and others after a ſhort but 
ſevere torture, became acceptable ſacrifices to the 
Lord. You all heard how I, and Caius, and Faul- 
tus, and Peter, and Paul, when we were led bound 
by the centurion and his foldiers, were ſeized by 
certain men of Mareota, and drawn away by vio- 
lence. I, and Caius, and Peter, were deprived 
of the other brethren, and were confined in a 
dreary part of Lybia, diſtant three days journey 
from Parætonium, Afterwards he fays, © There 
hid themſelves in the city, ſome good men who 
viſited the brethren ſecretly : Among theſe, Maxi- 
mus, Dioſcorus, Demetrius, and Lucius were mi- 
niſters. Two others of greater note, Fauſtinus 
and Aquila, now wander, I know not where, in 


Egypt. All the deacons died of diſeaſes, ex- 


cept Fauſtinus, Euſebius, and Chæremon. God 
inſtructed Euſebius and ſtrengthened him, from the 
beginning, to miniſter diligently to the confeſſors in 
priſon, and to bury the bodies of the holy martyrs: 
—which, however, he could not do without great 
danger. The preſident, to this day, ceaſes not cruelly 
to kill ſome inſtantly; and to tear in pieces others by 
torments, or to conſume them more ſlowly by bonds 
and impriſonments: He forbids any perſons to 
come nigh them; and inquires daily whether his 
orders be obeyed.— Let our God ſtill refreſhes the 
afflicted with conſolation and with the attendance 
of the brethren.” 


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542 HISTORY OF THE CHURCH CHAP. XVI, 


This Euſebius, —here konourably mentioned. 
was ſome time after biſhop of Laodicea in Syria; 

bw Maximus the preſbyter was ſucceſſor to Dio- 
nyſius in Alexandria. Fauſtus was reſerved to 


the days of Diocleſian—again to luffer even to 


blood. 3 
At Cæſarea in Paleſtine, Priſcus, Malcus, and 
Alexander, were devoured by wild beafts. Theſe 
perſons led an obſcure life in the country ; but 
hearing of the multitude of executions, they 
blamed themſelves for their floth ; they came to 
Cæſarea; went to the judge, and obtained the 
object of their ambition. —Our divine Mafter, 
both by precept and example, condemns ſuch for- 
ward zeal ;—which, however, in theſe inſtances 


we truſt, was not without a real love of his name. 


— We have ſeen, abundantly, how much like a 
true diſciple of Chrift, Cyprian of Carthage con- 
ducted himſelf in theſe reſpects.— In this tame 
city, there likewiſe ſuffered a woman, who was 


faid to be inclined to the hereſy of Marcion; but, 


probably, there was not much ground for the 
report. | 

After three years e in perſecution, Va- 
lerian was taken pritoner by Sapor king of Perſia, 
who detained him the reſt of his life, and made 


uſe of his neck when he mounted his horle; and 


at length commanded him to be flayed and talted. 
This event belongs to ſecular rather than Church- 

hiſtory: But as it is perfectly well atteſted, and as no 
one that I know of, except Mr. Gibbon, ever affected 
to diſbelieve the fact, it cannot but ſtrike the 
mind of any one who fears God. Valerian had 


known and reſpected the Chriſtians: His perſecu- 


tion muſt have been a ſin againſt the light; and it 
is common with divine providence to puniſh ſuch 
daring offences in a very exemplary manner. 


The 


CENT. 111. UNDER VALERIAN. 543 


After Valerian's captivity the Church was re- , 5. 
ſtored to reſt. About the year two hundred and 262 
ſixty-two, Gallienus his fon and ſucceſſor proved a 
ſincere friend to the Chriſtians, though, in other 
reſpects, no reputable emperor. By edicts he ſtop- 

ped the perſecution; and he had the condeſcenſion 
to give the biſhops his letters of licence to return 
to their paſtoral charges. One of theſe letters, 
as preſerved by Euſebius, runs thus :— The em- 
peror Cæſar—Gallienus to Dionyſius, the biſhop 
of Alexandria then in exile,—to Pinna and De- 
metrius, with the reſt of the biſhops. The bene- 
fit of our favour we command to be publiſhed 
through the world : and I have, therefore, ordered 
every one to withdraw from ſuch places as were 
devoted to religious uſes; fo that you may make 
uſe of the authority of my edict againſt any mo- 
leftation; for I have, ſome time ſince, granted you 
my protection: wherefore Cyrenius the governor 
of the province will obſerve the reſcript which I 
have lent.” He directed alſo another edict to cer- 
rain biſhops, by which he reſtored to them the 
places in which they buried their dead. 
Were it needful at this day to refute the raſh 
calumaies of Tacitus and of others againſt the 
Chriſtians, one might appeal to theſe two edicts 
of Gallienus. It is impoſſible that either of them 
could have taken place, if it had not been unde- 
niable that the Chriſtians, even to the time beyond 
the middle of the third century, were men of pro- 
bity and worthy of the protection of goverment. 
As it is impoſſible to avoid this concluſion, the 
deepeſt ſtain reſts on the characters of Trajan, 
Decius, and Valerian, men highly reſpected in ſe- 
cular hiſtory, for treating their ſubjects of the beſt 
characters with ſavage ferocity.— But God, who has 
the hearts of all men in his hand, provided for his 
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544 HISTORY OF THE CHURCH CHAP. XVI. 


ſervants a protector in Gallienus, after an unexam- 
pled courſe of heavy perſecution during the three laſt 
reigns. — Gallienus himſelf ſeems to have been more 
like a modern than an ancient ſovereign; —a man 
of taſte, indolence, and philoſophy ;—diſpoſed to 
cheriſh every thing that looked like knowledge and 
liberty of thinking; —by no means fo kind and 
generous in his conſtant practice as his profeſſion 
might ſeem to promiſe;—the ſlave of his paſſions, 
and led away by every ſudden feeling that ſeized 
his imagination. The Chriſtians appear to have 
been conſidered by him as a ſect of new philoſo- 
phers; and, as he judged it improper to perſecute 
philoſophers of any Ret, they found a complete 
- toleration under a prince, whoſe conſcience feems 
to have ſet him free from the influence of all 
religion. | | 


CHAP. 


ENT. 1II. REIGN OF GALLIENUS. 545 


e H A F. XVII. 


FROM THE REIGN OF GALLIENUS TO THE 
END OF THE CENTURY. 


. 
= general hiſtory of the Church of Chriſt, 
for the remaining forty years of this century, 
altords no great quantity of materials. After _ | 
ing collected them into this chapter in order, 
may be proper to reſerve, to a diſtinct condom 
tion, the lives of ſome particular perſons, and 
other mitcellaneous matters, which belong not to 
the thread of the narrative. 

We now behold a xEw fcene _ Chetan le- 
cally tolerated under a pagan government tor forty 
years !—The example of Gallienus was followed 
y the ſucceſive emperors to the end of the cen- 
tury :—lIt was violated only in one 1n{lance;—th- 
effect of v. hich was preſently diflipated by the hand 
of providenc.. — This new tcene did not prove ta- 
vourable to the growth of grace and holincts. In 
no period fince the A poſtles was there ever {1 
great a general decay as in this; not even in par— 
ticular inſtances, cun we en during the ſame 
interval, much of any very lively Chriſtianity. 

Thoſe, ho! wever, are not well informed in the 

ature of the religion of leſus, who ſuppoſe, that, 
literally, there was no pertecution all this time: 
True Chriſtians are never without fome ſhare of 
it; nor is it in the power of the beſt and the 
mildeſt governntents to protect men of godlinets 


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546 HISTORY OF THE CHURCH. CHAP. XVI1, 


from the malice of the world in all caſes. We 
ſaw an example of this when Commodus was em- 
peror : —Obſerve another under the government of 
Gallienus. — At Cæſarea in Paleſtine, there was a ſol- 
dier—of bravery,—of noble family —and of great 
opulence; who, upon a vacancy, was called to the 
office of centurion. His name was Marinus.— 
But, another ſoldier came before the tribunal, and 
urged, —that, by the laws, Marinus was incapaci- 


tated, becauſe he was a Chriſtian and did not do 


ſacrifice to the emperors ;—and that he himſelf, 
as next in rank, ought to be preferred. Achæus 
the governor aſked Marinus what was his religion; 
—upon which he confefſed himſelf a Chriſtian. 
The governor gave him the ipace of three hours 
for deliberation. —Lmmediately Theotecnes, biſhop 
of Cæſarea, called Marinus from the tribunal,— 
took him by the hand, —led him to the Church, 
— ſhewed him the {word that hung by his fide and 
a New Teſtament which he pulled out of his 
pocket;—and he then bid him chooſe which of 
the two he liked beſt. Marinus ſtretched out his 
hand; and took up the Holy Scriptures.— Hold 
faſt then,” ſaid Theotecnes; * Cleave to God: 
and HIM whom you have choſen, you ſhall enjoy: 
you ſhall be ſtrengthened by HIM, and ſhall de- 
part in peace.” After the expiration of the three 
hours, upon the crier's ſummons, he appeared at 
the bar, manfully confeſſed the faith of Chriſt, 
heard the ſentence of condemnation, and was be- 
headed. | 

Wirhout more acquaintance with the particu- 
lar * inſtitutes of Roman law on this ſubject, it 
is not eaſy to reconcile this proceeding with the 
edict of Gallienus.—Perhaps the act of Achæus 
was egal —or, perhaps ſome particular M1L1- 


| TARY 
* Tuſeb, Book 7, Chap. 14. 


CENT. III. REIGN OF GALLIENUs. 547 


rav law might be in force againſt the martyr. 

The fact, however, reſts on the beſt authority; 
and the profeſſion of arms appears to have had 
ſtill among them, fince the days of Cornelius, thoſe 
who loved Jeſus Chriſt. 

The greateſt luminary in the Church at this 
time was Dionyſius of Alexandria. His works 
are loſt: A few extracts of them preſerved by 
Euſebius have, already, been given;—and ſome few 
more may be here introduced. — He ſpeaks of the 
Sabellian hereſy, which had now made its appear- 
ance, —as follows, 

«© As* many brethren have ſent their books 
and diſputations in writing to me concerning the 
impious doctrine lately propagated at Pentapolis 
in Ptolemais, which contain many blaſphemies 
againſt the Almighty God and Father of our 
Lord Jeſus Chriſt, and allo much infidelity re- 
ſpecting his only-begotten Son, the FIRST BE- 
GOTTEN OF EVERY CREATURE, and THE WorD 
INCARNATE; and, laitly, a deal of ſenſeleſs ig- 
norance relative to the Holy Ghoſt; —ſome of 
them J have tranſcribed, and ſent the copies to 

ou.“ 

, This is the firſt account in exiſtence of the 
origin of Sabellianiſm; a plauſible corruption, no 
doubt, — perhaps the moſt to of all thoſe which op- 
poſe the myſtery of the Trinity. But, like all the 
reſt, it fails for want of Scripture- evidence, and ſhews 
itſelf to be only a weak attempt to lower and 
ſubmit to human reaſon that, which was never 
meant to be amenable to its tribunal. The care- 
ful diſtinctions of Dionyſius, in recounting the 
perſons ot the Trinity, were very proper in ſpeak- 
ing of a hereſy which confounds the perſons, and 
leaves them nothing of thoſe diſtinct characters, on 

which 

* Book 7, Chap. 5. 
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was full of impiety and blaſphemy. 


times adminiſtered, would ſuffice. 


548 HISTORY OF THE CHURCH. CHAP. XVII. 


which the nature of the doctrines of the Goſpel fo 
much depends. 

This biſhop alſo delivers his ſentiments in the 
controverſy concerning the re-baptizing of here- 
tics: He is againſt that practice; and, at the ſame 
time, he condemns with great ſeverity the Nova- 
tian {chiſm;—becauſle, ſays he, it charges the 
moſt loving and merciful God with unmerciful- 
neſs *.“ Yet, on the ſubject of baptiſm, he con- 
fefles himſelf to have been, for ſome time at 
leaſt, ſtaggered in opinion by a remarkable caſe.— 
* When the brethren were gathered together, and 
when there was preſent one who had been, before 
my time, an antient miniſter of the clergy, a cer- 
rain perſon, allowed to be ſound in the faith,— 
upon ſeeing our form and manner of baptiſm, and 
hearing the interrogatories and reſponſes, came to 


me weeping and wailing, falling proſtrate at my feet 


and proteſting—that the baptiſm which he had 
received was heretical,-could not be the true 
baptiſm, —and, that it had no agreement with that 
which was in uſe among us, but, on the contrary, 
He owned, 
—that the diſtreſs of his conſcience was extreme, 
that he durſt not preſume to lift up his eyes to 
God, becauſe he had been baptized with profane 


words and rites. He begged therefore to be re-bap- 
tized; with which requeſt I durſt not comply; 


but I told him that frequent communion, many 


This man had 
heard thankſgiving founded in the Church, and had 


ſung to it, © Amen;” he had been preſent at the 


Lord's table ; had ſtretched forth his hand to re- 
ceive the holy food; had actually communicated ; 
and, indeed of a long time, had been partaker of 
the body and blood of our Lord Jeſus Chriſt, — 
therefore, I durſt not re-babtize him, but bade 


| him 
* Book 7. Chap. 7. 


CENT. III. REIGN OF GALLIENUS, 549 


him be of good cheer and of a fure faith, and 
boldly approach to the communion of ſaints. — 
Notwithſtanding all this, the man mourns conti- 
nually; and his horror keeps him from the Lord's 
table; and he ſcarce, with much intreaty, can join 
in the prayers of the Church.” 

We have no farther account of this matter : 
but, ſurely there 1s good reaſon to believe that the 
God of Grace, would in due time, relieve ſuch a 
character. 

The deteſtation of hereſy, and the marked diſ- 
tinction of true Chriſtianity were, in ſome cir- 
cumſtances, carried into an extreme, during this 
century: diſcipline, however, was not neglected in 
the Church; but, as I have already obſerved, was 
carried ſometimes to exceſs even to ſuperſtition. 
—Satan's temptations are ever ready to drive into 
deſpair truly penitent and contrite ſpirits. This 
ſtory, as it reſpects all the parties concerned, 
breathes throughout a ſpirit the very oppoſite to 
the licentious boldneſs of our own times, and marks 
the peculiar character of the piety of the age of 
Dionyſus ;—which was ſincere, but mixt with ſu- 
perſtition *. | 

The celebration of the feaſt of Faſter and of 
other holy days forms the ſubject of another of 
his epiſtles. 

Dionyſius, now returned from exile to Alexan- 
dria, found it involved in the horrors of a civil 
war. On the feaſt of Eaſter, as if he was ſtill in 
baniſhment, he wrote to his people, who were in 
another part of the city, with which he could have 
no perſonal intercourſe. In a letter to Hierax, an 
Egyptian biſhop at ſome diſtance, he fays, It 
is not to be wondered at, that it is difficult for 
me to converſe by epiſtles with thoſe at a diſtance, 

when 
* Euſeb, Book 7, Chap, 8.—Sce Greek. 
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550 HISTORY OF THE CHURCH. CHAP. XVII. 


when I find myſelf here precluded from having 
any intercourſe with my moſt intimate friends and 
tendereſt connexions.—Even with THEM I have 
no intercourſe but by writing, though they be 
citizens of the ſame Church; and I find it very 
difficult to procure a ſafe conveyance of any letters 
which I would ſend to them. A man may more 
eaſily travel from the eaſt to the weſt than from 
Alexandria to Alexandria. The middle road of this 
city is more impaſſable than that vaſt wilderneſs 
which the Iſraelites wandered through in two gene- 
rations.” He goes on to deſcribe the miſeries of 
war and bloodſhed, of plagues and diſeaſes, which, 
at that time, deſolated Alexandria;—and he com- 
plains that the people ſtill repented not of their 

fins. 8 
To the brethren, he ſays, Now every thing 
is full of lamentation; — every one does nothing 
but mourn and how] through the city, bac 
of the multitude of corpſes and the daily deaths. 
Many of our brethren, through their great love 
and brotherly affection, ſpared not themſelves, but 
clave one to another, and attended upon the 
ſick moſt diligently ; and, in doing ſo, they brought 
the ſorrows of others upon themſelves; they 
© caught the infection and loſt their own lives. In 
this manner the beſt of our brethren departed this 
life; of whom ſome were preſbyters, and ſome 
deacons,—highly reverenced by the common peo- 
ple.” He then goes on to obſerve with what 
affectionate care the Chriſtians attended the fune- 
rals of their friends, while the pagans, in the fame 
city, through fear of receiving the contagion, de- 
ſerted and neglected theirss Undoubtedly he 
deſcribes here a ſtrong picture of the benevolence 
of Chriſtians, and of the ſelfiſhneſs of other men. 
At belongs to true Chriſtianity to produce ſuch 
fruits, though, in iome reſpects, they might be 
carried 


CENT. 111. REIGN OF GALLIENUS. 551 


carried farther than real Chriſtian prudence would 
vindicate.—But every lover of Jeſus is refreſhed to 
find the certain marks of his Spirit and 1s pre- 
ſence among his people. 

An Egyptian biſhop, named Nepos, taught 
that the Millennium was to commence AFTER the 
reſurrection ; and deſcribed the happineſs of ſaints 
as much conſiſting i in corporeal enjoyments. Dio- 
nyſius thought the notion dangerous; —yet, his 
candour inclined him to entertain a good opinion 
of Nepos on the whole. He commends his faith, 
his diligence, his {kill in the Holy Scriptures; 
and, particularly, his agreeable pſalmody, with 
which many of the brethren were delighted : But, 
as he thought his opinions not ſafe, he oppoſed 
them. When he was at Arſenoita, he ſpent three 
days with the brethren who had been infected 
with the notions of Nepos, and explained the ſub- 
jet. He ſpeaks with much commendation of 
the candour and docility of the people, particu- 
larly of Coracion their leader, who owned himſelf 
brought over to the ſentiments of Dionyſius.— 
The authority of Dionyſius ſeems to have quaſhed 
the opinions of Nepos in the bud.—The conſe- 
quence of an injudicious and unſcriptural view of 
the Millennium, thus rejected and refuted by a 
biſhop of candour, judgment, and authority, was, 
— that the doctrine itſelf continued, for ages, both 
much out of fight and out of repute. — The learn- 
ed reader need not be told, with how much clearer 
light it has been revived and confirmed in our 
days. © 

Bae finding how much uſe had been made 
of the Revelation of St. John in ſupporting the 
doctrine of the Millennium, gives his thoughts on 
that ſublime and wonderful book: With much 

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552 HISTORY OF THE CHURCH. CHAP. xvil. 


modeſty he confeſſes, that though he reverenced its 
contents, he did not underſtand their ſcope. 

The ſubtilty and the reſtleſs ſpirit of thoſe, who 
corrupt the doctrine of the Trinity, have ever 
had this advantage, — that while they, without 
fear or ſcruple, can ſay what they pleaſe, its de- 
fenders are reduced to the neceſſity either of leaving 
the field to them entirely, or of expoſing them- 


elves to the ſpecious charge of maintaining ſome 


human invention, or even hereſy, —contrary to 
that which they are oppoſing. This laſt was the 


caſe of Dionyſius in his attack on Sabellianiſtn. 


The ſcantineſs of our ideas, and the extreme dif- 
ficulty of cloathing, with proper expreſſions, thoſe 
very inadequate ones which we have on a ſubject 
to profound, naturally lay us open to ſuch impu- 
tation, from which, however, faithful zeal will 
never be diſpoſed to ſhrink on a proper occaſion; 
—] mean, the faithful zeal of thoſe, who ſee 
through the deſigns of heretics and who Nga 
truth, "though veiled in unavoidable myſtery, 

ſpecious error diſguiſed in an affected garb of * 


plicity —Sabellius had taken pains to confound 


the perſons of the Father and the Son. Dionyſius 
ſhewed, by an unequivocal teſtimony, that the 


Father was not the fame as the Son, nor the Son 
the fame as the Father —Dionyſius, biſhop of 


Rome, being informed of theſe things, ailembled 
a council, in which certain expreſſions attributed 


to his name-ſake of Alexandria were diſapproved; 


and he wrote to him with the view of furniſhing 
an opportunity for expl mation. 

The biſhop of Alexandria with great clearneſs, 
candour, and moderation, explained himſelf at 


large in a work, which he entitle] a Refutation 
and Apology*. In the ſmall remains of this 


work 
* Anth, de Cent, — See Fleury, L. iv. Book 7. 


C ENT. III. REIGN OFF GALLIENUS, 553 


work it appears, that he held the conſubſtantiality 
of the Son with the Father: He deſcribes the 
Trinity in Unity, and ſteers equally clear of the 
rock of Sabellianiſm, which confounds the per- 
ſons, and that of Arianiſm, which divides the 
{ubſtance. His teſtimony, therefore, may be 
added to that of the primitive fathers all along on 
this ſubject. 

The Father,” ſays he, © cannot be ſeparated 
from the Son, as he is the Father; for THAT 
NAME, at the ſame time, eſtabliſhes the REL A- 
TLON. Neither can the Son be ſeparated from the 
Father; for the word Father implies the union : 
moreover, the Spirit is united with the Father and 

the Son, becauſe iT cannot exiſt ſeparate either 
from RIM who ſends it, or from HI who brin 
it. Thus we underſtand the indivifible Unity 
without any diminution.” This account was ſatis- 
factory to the whole Church; and was allowed to 
contain the ſenſe of Chriſtians on the doctrine. 

In the year two hundred and fixty-four the „- 
hereſy of Paul of Samoſata began to excite the 204. 
general attention of Chriſtians; and, about the 
tame time, a degeneracy both in principle and 
practice, hitherto very uncommon within the pale 
of Chriſtianity, attracted the particular notice of 
all who wiſhed well to the fouls of men. Paul 
was the biſhop of Antioch. Ir gives one no very 
high idea of the ſtate of ecclefiattical diſcipline in 
that renowned Church, that ſuch a man ſhould 

_ ever have been placed at its head: — But it is 
no new thing for even fincere Chriſtians to be 
dazzled with the parts and eloquence of corrupt 
men. The ideas of this man ſeem to have been 
perfectly ſecular. Zenobia of Palmyra, who, at 
that time ſtiled herſelf Queen of the Eaft, and 
reigned over a large part of the empire wg ye 

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554 HISTORY or THE CHURCH, CHAP. XVII. 


been torn from the indolent hands of Gallienus, 
defired his inſtructions in Chriſtianity v. It does 
not * that her motives had any thing in them 
beyond philoſophical curioſity. The maſter and 
the ſcholar were well ſuited to each other; and 
Paul taught her his own conceptions of Jeſus Chriſt, 
—namely, that HE was, by nature, a common man 
like others. The irregulaties of his life and the 
heterodoxy of his doctrine could no longer be en- 
dured. There is, in fact, more neceſſary con- 
nexion between principle and practice than the 
world is ready to believe;—for pure practical holi- 
neſs can only be the effect of Chriſtian truth. — 
The biſhops met at Antioch to confider his caſe: 
Among theſe, were, particularly, Firmilian of Cz- 
ſarea in Cappadocia, Gregory i Thaumaturgus, 
and Athenodorus, who were brethren and biſhops 
in Pontus; and Theotecnes of Cæſarea in Paleſtine. 
A number of miniſters and deacons beſides met 
together on the occaſion. In ſeveral ſeſſions the 
caſe of Paul was argued. Firmilian ſeems to have 
preſided. Paul was induced to recant, and gave 
ſuch appearances of fincerity that Firmilian and 
the council believed him. The matter ſlept, there- 
fore, for the preſent, and Paul continued in his 
biſhopric. 

It was in the ſame year two hundred and fixty- 


264. four, the twelfth of Gallienus, that Dionyſius of 


Alexandria died, after having held the See ſeven- 
teen years. He had been invited to the council; 
but pleaded in excuſe his great age and infirmities: 
he, however, ſent a letter to the council contain- 
ing his advice, and addreſſed the Church of An- 
tioch without taking any notice of her * 
his 


- ® Athan. tom. 11, 1 Fleury, Euſeb. vi, Chap. 
&e. 
+ See his Life in Chap. below. 


CENT, III. REIGN OF GALLIENUS. 555 


This was the laſt ſervice of this great and good 
man to the Church of Chriſt, after having gone 
through a variety of hardſhips, and diſtinguiſhed 
himſelf by his ſteady piety in the cauſe of religion. 
His having been a pupil of Origen in his younger 
years was no great advantage to his theological 
knowledge: It 1s to be regretted that our mate- 
rials concerning him are ſo defective; but, the few 
fragments, which remain, afford the ſtrongeſt 
marks of unqueſtionable good ſenſe and modera- 
tion, as well as of genuine piety. 

Gallienus having reigned fifteen years, Claudius 
ſucceeded; and, after a reign of two years, in 
which he continued the protector of Chriſtians, 
Aurelian became emperor. Under him a ſecond 
council was convened concerning Paul of Samo- 
ſata, He diſſembled egregiouſly; nevertheleſs, 
the intolerable corruption both of his doctrine 
and of his morals was proved in a fatisfator 
manner; inſomuch, that the friends of Chriſt felt 

| themſelves called upon to ſhew openly that all 
regard to the perſon and precepts of their divine 1 
Maſter was not loſt in the Chriſtian world *.— 1 
Seventy biſhops appeared at the ſynod, among i 
whom Theotecnes of Cæſarea in Paleſtine was 
ſtill one of the principal. They waited ſome 
time for the arrival of Firmilian of Cappadocia, 

Who had been invited, and was on his way, not- 
withſtanding his great age; but he died at Tarſus "Wy 
in the year two hundred and ſixty-nine. He had A. D- Wh 
been one of the greateſt luminaries of the day, 269 Ü 
and ſo had Gregory Thaumaturgus of Pontus 
who aiſo died in the interval between the firſt and 
ſecond council. The lols of theſe great men was, 
no doubt, the more ſeverely felt on this occaſion, 
becauſe it was not in the power of every one, who 


7 really 
* Athan. de Syn. Euſeb. 28, &c. 


556 HISTORY OF THE CHURCH. HAP. XVII, 


really believed and loved the truth as it is in Jeſus, 
to confute and expoſe, in a proper manner, the ar- 

tifices of Paul. 
Whoever has ſeen the pains taken at this day, 
by many perſons of Paul's perſuaſion, to cover 
their ideas under a cloud of ambiguous expreſſions, 
and to repreſent themſelves, when attacked, as 
meaning the ſame thing with real Chriſtians, while, 
at other times, they take all poſſible pains, and in 
the moſt open way, to undermine the very fun- 
damental doctrines of the Goſpel, will not be 
ſurpriſed that Paul, —artful, eloquent, and deceitful 
as he was, —lhould be able to give a ſpecious colour 
to his ideas. But, there was in the council a 
preſbyter, named Malchion, who added to the 
toundneſs of Chriſtian faith great fkill in the art 
of reaſoning: He had been, a long time, governor 
of the ſchool of humanity at Antioch : and his 
talents and experience were of great ſervice in this 
buſineſs :—He fo preſſed the ambiguous, equivo- 
cating Paul, that he compelled him to declare 
himſelf and to diſcloſe his moſt ſecret meanings. 
There needed no more to condemn him. All the 
biſhops agreed to his depofition and exclution 
from the Chriftian Church. —Marcion's difputa- 
tion againſt Paul was preſerved in writing to the 

time of Euſebius. 

No fact in Church-hiſtory is more certain than 
this; and the inference 1s, thence, demonſtratively 
clear,—that Socinianiſm in the year two hundred 
and fixty-nine, was not ſuffered to exiſt within the 
pale of the Chriſtian Church. I uſe that term, be- 
cauſe it is now well underſtood ; and becaule it 
fairly expreſſes the ideas of Paul. In truth;—no 
injury was done to the man : He had certainly no 
more right to Chriſtian preferment than a traitor 
has to hold an office of truſt under a legal govern- 
ment; 


CEN T. III. REIGN OF GALLIEN US:. 557 


ment; and to oblige him to ſpeak out what he 
really held, was no more than what juſtice re- 
quired: Truth and openneſs are eſſential to the 
character of all teachers: He, who is void of them, 
deſerves to be without ſcholars or hearers. At 
the ſame time I cannot but further conclude that 
the doctrine, uſually called Trinitarian, was uni- 
verſal in the Church in thoſe times: Dionyſius, 
Firmilian, Gregory, Theotecnes, ſeventy biſhops, 
the whole Chriſtian world, were unanimous on this 
head; —and this unanimity may ſatisfactorily be 
traced up to the Apoſtles. 

Paul being depoſed, and a new biſhop being 
choſen in his 1 room, an epiſtle was dictated by the 
council and ſent to Dionyſius of Rome and to 
Maximus of Alexandria, and alſo diſperſed through 
the Roman world, in which they explained their 
own labours in this matter,—the perverſe dupli- 
city of Paul, —and the objections againſt him.— 
The chief part of this will deſerve to be tran- 
ſcribed from Euſebius—as the moſt authentic 
account of the whole tranſaction“. 

To Dionyſius and Maximus, and all our fel- 
low biſhops, elders, and deacons throughout the 
world, and to the whole univerſal Church He- 
lenus, Hymenæus, Theophilus, Theotecnes, &c. 
with all the other biſhops who with us inhabit and 
preſide over the neighbouring cities and provinces; 

together with the preſbyters and deacons and 
holy Churches of God,—to the beloved brethren 
in the Lord, ſend greeting :— 

For the purpoſe of healing this deadly and poi- 
ſonous miſchief, we have called many bithops from 
far, as Dionyſus of Alexandria, and Firmilian of 
Cæſarea in Cappadocia,--men bleſſed in the Lord; 
Ethe former of whom, writing hither to Antioch, 
vouchſafed not fo much as once to ſalute the author 

of 
Book >. Chap. 29. 


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658 HISTORY OF THE CHURCH. CHAP. XVII. 


of the hereſy; for he wrote not ſpecifically to him, 
but to the whole congregation ;—the copy of which 
we have annexed. Firmilian came twice to An- 
tioch and condemned this novel doctrine.— He 
wiſhed to have come, the third time, for the 
ſame purpoſe; but he only reached Tarſus; and, 
while we were affembling, ſending for him, and 
expecting his coming, he departed this life. — 
TH1s MAN “ was formerly indigent : He derived 
no property from his parents, nor acquired any 
either by a trade or a profeſſion; yet he is grown 
exceedingly rich by facrilegious practices and 
by extortions. — He deceived the brethren and 


impoſed on their eaſineſs: He entangled them 


in law ſuits: pretended to aſſiſt the injured; took 
bribes on all fides, and thus turned godlineſs 
into gain,—Vain and fond of ſecular dignity, he 
preferred the name of JuDGE to that of Bis Hor: 
He erected for himſelf a tribunal and lofty throne, 
after the manner of civil magiſtrates, and not like 
a diſciple of Chriſt.— He was accuſtomed to walk 
through the ſtreets, in great ſtate, receiving letters 
and dictating anſwers with a numerous guard; in- 
ſomuch that great ſcandal has accrued to the faith 
through his pride and haughtineſs. In church- 
aſſemblies he uſed theatrical artifices to amaze, 
ſurprize, and procure applauſe from weak people: 
—lſuch as ſtriking his thigh with his hand, and 
ſtamping with his feet.— Then, if there were any, 
who did not applaud him, nor ſhake their hand- 
kerchiefs, nor make loud acclamations as is uſual 
in the theatre, — nor leap up and down as his par- 
tizans do, —but behaved with decent and reverent 
attention as becomes the houſe of God, he re- 
proved—and even reviled ſuch perſons. — He 
openly inveighed againſt the deceaſed expoſitors of 
Scripture in the moſt impudent and ſcornful 


terms; 
® Paul of Samoſata. | 


CENT. 111. REIGN OP GALLIENUS. 559 


terms; and magnified himſelf exactly in the man- 
ner of ſophiſts and impoſtors. He ſuppreſſed the 
pſalms made in honour of Jeſus Chriſt, and 
called them modern compoſitions ;—and he di- 
rected others to be ſung in the Church in his own 
commendation, —which very much ſhocked the 
hearers :—He alſo encouraged ſimilar practices, as 
far as it was in his power, among the neighbour- 
ing biſhops. — He refuſed to acknowledge the Son 
of God to have come down from heaven; and 
affirmed poſitively that he was of the EARTH. 
Theſe are not our aſſertions, but ſhall be proved 
by the public records of the ſynod. — Moreover 
this ſame man kept women in his houſe under the 
pretence of their being poor: His prieſts and dea- 
cons did the fame; but he tolerated and concealed 
this and many other of their cries, in order that 
they might remain in a ſtate of dependence; and, 
that flanding in fear on their own account, they 
might not dare to bring accuſations againſt him 
for his wicked actions. He alſo frequently gave 
them money; —and in that way, he engaged co- 
vetous and worldly diſpoſitions very ſtrongly in his 
intereſt. We are perſuaded, brethren, that a 
biſhop and all his clergy are bound to give the 
people an example of all good works; and we are 
not ignorant, how many, by the dangerous- and 
evil cuſtom of introducing ſingle and unprotected 
women into their houſes, have fallen into fin;— 
and how many, allo, are ſubject to ſuſpicion and flan- 
der on the fame account. If, therefore, it ſhould 
be admitted, that he hath committed no actual 
crime, yet the very ſuſpicion arifing from ſuch a con- 
duct ought to be guarded againſt, for fear of giving 
offence or ſetting a bad example to any. For how can 
HE reprove another, or admoniſh another—not to 
converle frequently and privately with a woman,— 
and to take heed, as it is written, leſt he fall.— HE, 


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560 HISTORY OF THE CHURCH. CHAP. XVII. 


who, though he has ſent away one, ſtill keeps two 
women in his houſe;—both of them handſome and 
in the flower of their age: Beſides, wherever he goes, 
be carries them about with him; and at the ſame 
time indulges himſelf in high living and luxuries. 
—On account of thele things all fighed in ſecret 
indignation, but trembled at his power, and did 
not dare to accuſe him. 

Doubtleſs he would deſerve ſevere cenſures, even 
if he were our deareſt friend, and perfectly ortho- 


dox in his ſentiments ;— but as he has renounced 


_ Chriſtian myſteries, - WE have felt ourſelves un- 


der the neceſſity of expelling from the Church 
this contumacious adverlary of God: we have, 
accordingly, placed in his room Domnus—a per- 
ton adorned with all the gifts required in a biſhop : 


He is the fon of Demetrian, of blefled memory— 


the predeceſſor of Paul.” 
It is faſhionable, at preſent, to deſpite all religious 


_ councils whatever: and probably, this contempt 


does not ariſe from an EXTRAORDINARY regard 
to religion itſelf. For, on all ſubjects, which are 
eſteemed of moment and of general concern, com- 
mon ſenſe hath ever dictated to mankind the pro- 
priety and advantage of holding councils, by which 
the wiſdom of THE MANY might be collected, con- 
cent rated and directed to beneficial purpoſes. Let 
the reader reflect, how much this has ever been the 
caſe in regard to politics, agriculture, commerce, and 


the fine arts. —Againſt religious councils, however 


moulded, or however conducted, the torrent of 


the preſent times, unqueſtionably, runs violent: 
And the mind of an hiſtorian is ſtrongly tempted 


to give way to this torrent; for by to doing, he 
much more eaſily acquires a reputation for good 
ſenſe and diſcernment, than by any exerciſes ot 
learning, — or reflection, if theſe ſhould 


lead 


_y 
* 


CENT. 111. REIGN OF GALLIENUS, £6t 


lead him to oppoſe opinions, which happen to be 
prevalent. But it 1s, alſo, to be remembered; 
that a temporary reputation; which neither con- 
ſiſts with truth, nor with the deliberate judgment 
of the writer, is of very little value; and with 
this ſentiment in view, | venture ro affirm; that 
religious councils ought not to be univerſally de- 
ſpiſed and rejected, becauſe ſome of them have 
been uſeleſs or hurtful.— The council at Jeruſa- 
lem * was intrinſically of more value than all the 
wealth and power of the Roman empire: It was 
by a council, alſo, that Cyprian was enabled to 
ſerve the Church ſubſtantially, though in one in- 
ſtance he failed: And, again, the council, which 
dictated the letter concerning Paul of Samoſata, 
will deſerve, under God, the thanks of the Church 
of Chriſt to the end of the world. Circumſtanced 
as Paul was,—ſuperior in artifice, eloquence; and 
capacity; — ſupported by civil power and uncon- 
trouled in his own dioceſe, nothing ſeemed fo 
likely to weaken his influence and encourage the 
true diſciples of Chriſt as the concurrent teſtimony 
of the Chriſtian world aſſembled againſt him. And 
though it may be difficult for the inſincere mild- 
neſs of polite ſcepticiſm to reliſh the blunt tone of 
the council, there ſeem to tne, in their proceed- 
ings, evident marks of the fear of God; of Chrif- 
tian gravity, and of conſcientious regard to truth. 
No doubt, the reports of Paul's actual tewdnefs 
muſt have been very common in Antioch ;—bur, 
for want of ſpecific proof, the hardeſt thing in 
the world to be obtained in ſuch cales,—they check 


the ſmalleſt diſpoſition to exaggerate; they aſſert 


no more than what they poſitively knew; and thus 
they convince poſterity that they were, in no way, 


| under 
„See the Acts of the Apoliles. 


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562 HISTORY OF THE CHURCH, CHAP. XVII. 


under the dominion of inte te paſſion or re- 
ſentment. This is the firſt inſtance of a Chriſtian 
biſhop having been proved fo ſhamefully ſecular ; 
and that, on the moſt authentic evidence ;—a 
grievous fact The mind is however conſiderably 
relieved by obſerving, that there exiſted at the 
_— time a becoming zeal for truth and hoh- 
neſs. 

Dionyſius of Rome died, alſo, in this year. His 
ſucceſſor Felix wrote an epiſtle to Maximus of 


Alexandria, in which, — probably on account of 


Paul's hereſy, — he ſpeaks thus: — << We believe 
that our Saviour Jeſus Chriſt was born of the 
Virgin Mary: we believe that he himſelf is the 
eternal God and the Word, and not a mere man, 
whom God took into himſelf, in ſuch a manner, as 
that the man ſhould be diſtinct from him: For the 
Son of God is perfect God; and was alſo made 
perfect man, by being incarnate of the Virgin *.“ 
By the favour of Zenobia, Paul for the ſpace 
of two or three years fupported himſelf in the 
poſſeſſion of the mother-church of Antioch, and 
of the epiſcopal houſe, and, of courſe, of ſo much 
of the revenues as depended not on voluntary 
contributions of the people. A party he, doubt- 
leſs, had among the people; but the horror, which 
Socimaniſm, then excited through the Chriſtian 
world, as well as the flagitiouſneſs of his life, 
render it impoſſible that he ſhould have had, in 
general, the hearts of the Chriſtians of Antioch. 
Zenobia was conquered by the emperor Aurelian, 
and then a change took place: The Chriſtians 
complained ; and Aurelian, conſidering Rome and 
Italy as, in all things, a guide to the reſt of the 
world, ordered, — that the controverſy ſhould be 
decided according to the ſentiments of their biſhops. 


© Cone. Eph. —See Fleury, Bock 8, Chap. 4. 


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CENT. 111. KEIGN OF GALLIENTS. 563 


Of courſe Paul was fully and effectually expelled ; 
and we hear no more of him in hiſtory. 
Aurelian, hitherto, had been the friend of Chrif- 
tians: but pagan ſuperſtition and its abettors drove 
him at length into meaſures of perſecution, The 
| Chriſtians were in full expectation of ſanguinary 
treatment, when his death prevented his deſigns, 5, 
in the year two hundred and ſeventy-five. gar 
Tacitus, the ſucceſſor of Aurelian, after a ſhort 275 
reign, left the empire to Probus; in whoſe ſecond 
year, and in the year of our Lord two hun- A. D. 
dred and feventy-ſeven, appeared the monſtrous 277. 
hereſy of Manes, of which the fundamental prin- 
ciple was the admiſſion of two firft cauſes inde- 
pendent of each other, for the purpoſe of explain- 
ing the origin of evil. But I write not the hiſtory 
of herefies: That has been performed with fuf- 
ficient accuracy by many, while we have very 
ſcanty information of the progreſs of rRvE re- 
hgion. — This hereſy continued long to infeſt 
the Church; and neceſſity will oblige me here- 
after, if this work be continued, to take notice of 
it more diſtinctly. | 
After Probus, Carus and his two ſons, Diocle- | 
ſian began to reign in the year two hundred and A. P. 
eighty- four. For the ſpace of eighteen years this 284. 
emperor was extremely indulgent to the Chriſtians. 
His wife Priſca and his daughter Valeria were Chriſ- 
trans, in ſome ſenſe, ſecretly. The eunuchs of his 
palace and his moſt important officers were alſo 
Chriftians; and their wives and families openly 
profeſſed the Goſpel. Chriſtians held honourable 
offices in various parts of the empire; innumerable 
crowds attended Chriſtian worſhip : the old build- 
ings could no longer receive them; and, in all 
cities, wide and large edifices were erected *. 


Tf 


* Euſeb, Book 3. Chap. f. 
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364 HISTORY OF THE CHURCH. CHAP. XVIT, 


If Chriſt's kingdom had been of this world; 
and, if its ſtrength and beauty were to be meaſured 
by ſecular proſperity, we ſhould here fix the æra 
of its greatneſs. But, on the contrary, the zra of 
its actual declenſion muſt be dated in the pacific 
part of Diocleſian's reign. During this whole 


century the work of God, in purity and power, 


had been tending to decay: The connexion with 
philoſophers was one of the principal cauſes: Out- 
ward peace and ſecular advantages completed the 


corruption: Eccleſiaſtical diſcipline, which had 


been too ſtrict, was now relaxed exceedingly : 
biſhops and people were in a [tate of malice: 
Endleſs quarrels were fomented among contend- 
ing parties; and ambition and covetouſneſs had, 
in general, gained the aſcendency in the Chriſtian 


Church. Some there, doubtleſs, were, who mourned 


in ſecret and ſtrove, in vain, to ſtop the abounding 
torrent of the evil. The truth of this account 
ſeems much confirmed by the extreme dearth of real 
Chriſtian excellencies after the death of Dionyſius. 
For the ſpace of thirty years, no one ſeems to 
have ariſen like Cyprian, Firmilian, Gregory, or 


Dionyſuus:— No biſhop or paſtor, eminent for 


piety, zeal, and labour. 3 indeed, men- 
tions the names and characters of ſeveral biſhops; 
but he extols only their learning and philoſophy, 

or their moral qualities. He ſpeaks with all the 


eee of affection concerning a miniſter in Cæſa- 


rea of Paleſtine, named Pamphilus, —but, in this 
caſe alſo, the beſt thing, he aſſerts of him, is 
<« that he ſuifered much perſecution and was mar- 
tyred at laſt.” —This event muſt have happened in 
the time of the perſecution by Diocleſian, which 
begins juſt after the limits preſcribed to this vo- 
June. —Notwithſtandiog this decline both of zeal 
and of principle ;—notwithſtanding this ſcarcity 


CENT. III. REIGN OF GALLIENUS, 565 


of evangelical graces and fruits, till Chriſtian wor- 
ſhip was conſtantly attended to; and the number 
of nominal converts was increaſing;—but the faith 
of Chriſt itſelf appeared now an ordinary buſineſs ; 
and here TERMINATED, or nearly fo, as far as ap- 
pears, that great firſt Effuſion of the Spirit of God, 
which began at the day of Pentecoſt. Human 
depravity effected throughout a general decay of 
godlineſs; and one generation of men elapſed with 
very ſlender proofs of the ſpiritual preſence of 
Chriſt with his Church. 
The obſervation of Euſebius, who honeſtly con- 
feſſes this declenfion, is judicious. * The heavy 
hand of God's judgments began ſoftly, by little 
and little, to viſit us after his wonted manner: 
The perſecution, which was raiſed agaiſt us, took 
place firft among the Chriſtians who were in mili- 
tary ſervice; but, we were not at all moved with 
his hand, nor took any pains to return to God: 
We heaped fin upon fin, judging, like direlefs 
Epicureans, that God cared not for our fins, nor 
would ever viſit us on account of them. And 
our pretended ſhepherds, laying aſide the rule of 
godlineſs, practiſed among themſelves contention 
and diviſion.” — He goes on to obſerve, — that the 
« dreadful perſecution of Diocleſian was then in- 
flicted on the Church, as a juſt puniſhment and as 

the moſt proper chaſtiſement for their iniquities.“ 
Toward the end of the century, while Diocle- 
ſian was practiſing the ſuperſtitious rites of divi- 
nation, he became perſuaded that the ill ſuccets 
of his attempts to pry into tuturity, were owing 
to the preſence of a Chriſtian ſervant, who ha 
made, on his forehead, the fign of the croſs: and, 
he immediately in great anger, ordered not only 
thoſe, who were pretent, but all in his palace to 
facrifice to the gods, or, in cate of refuſal, to be 
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666 PHISTORY OP THE CHURCH. CHAP. XVIT, 


ſcourged with whips v. He commanded alſo the 
officers of his armies to conſtrain all the ſoldiers 
to do the fame, or to diſcharge the diſobedient 
from the ſervice. Euſebius alludes to this in the 
foregoing paſſage. Chriſtian truth, however, had 
not ſo univerſally decayed, but that many choſe 
rather to reſign their commiſſions, than to do vio- 
lence to their conſciences. Very few were put to 
death on this account.— The ſtory of Marcellus is 
remarkable f. Mr. Gibbon has undertaken to juſ- 
tify his execution, by repreſenting him as puniſhed 
purely for deſertion and military diſobedience. 
But, it is no unſual thing for this hiſtorian to ſup- 
preſs or to diſguiſe facts, when the credit of reli- 
gion is concerned: and 1 might have added this 
inſtance to the lift of his perverſions, which I for- 
meriy ſubmitted to the judgment of the public 1. 
The truth is, the death of Marcellus was the effect of 
a PARTIAL PERSECUTION : New military rules, 
ſubverſive of Chriſtianity, were introduced: Chriſ- 
tian ſoldiers were ordered to ſacrifice to the gods; 
and they could not do this without renouncing 
their religion :—Otherwile, it was, in thoſe times, 
not uncommon for the followers of Jeſus to ſerve 
in the armies. 
A. D. [t was in the year two hundred and ninety- 
2958. eight, at Tangier in Mauritania, while every one 
was employed in feaſting and ſacrifices, that Mar- 
cellus the centurion took off his belt, threw down 
his vine-branch and his arms, and added, „I will 
not fight any longer under the banner of your 
emperor, or ſerve your gods of wood and ſtone. 
If the condition of a ſoldier be fuch that he is 
obliged to ſacrifice to gods and emperors, I aban- 
don the vine-branch and the belt, and quir the 
lervice.” 
» T aftantius de morte perſecut. 


Acta fincera, Fleury, Book 8, Chap. 27. 
1 See Milner's Gibbon. 


CENT. 111. REIGN OF GALLIENUS. 567 


ſervice.” © We plainly ſee the cauſe,” fays 
Fleury, that forced the Chriſtians to deſert :— 
They were compelled to partake of idolatrous wor- 
ſhip.” The centurion was ordered to be beheaded : 
And Caſſianus, the regiſter, whole buſineſs it was 
to take down the ſentence, cried out aloud that 
| he was ſhocked at its injuſtice. Marcellus ſmiled 
for joy, foreſeeing that Caſſianus would be his fel- 
low-martyr: In fact, he was actually martyred 
about a month after. 

When I read Mr. Gibbon's account of this tranſ- 
action, I concluded, that Marcellus had ſuffered 
on principles of modern quakeriſm.—Quite unne- 
ceſſary are any further remarks, on a ſubject, which 
is not in the ſmalleſt degree obſcure or uncertain. 
Theſe preliminaries to the perſecution, with 
which the next century opens, did not, it feems, 
duly affect the minds of Chriſtians in general; nor 
was the ſpirit of prayer ſtirred up among them; — 
a certain lign of long and obſtinate decay in go{lii- 
nels! Therc muſt have been, in ſecret, a lamenta- 
ble departure from the lively faith of the Goſpel. 
Origeniſm, and the learning and philoſophy con— 
nected with it, were extremely faſhionable: And 
we conjecture, that the ſermons of Chriſtian pattors 
had more, in general, of a merely moral and phi- 
lolophical caſt, than of any thing purely evange- 
lical. In truth, —juſtification by faith, —hearty 
conviction of tin, - and the Spirit's influences, are, 
ſcarcely, mentioned 1n all this featon. Moral duties, 
doubt not, were inculcated,—but profeffors of 
Chriſtianity continued immoral and fcandalous in 
their lives. The ſtate of the Church of England from 
the time of Charles II. down to the middle of the latl 
reign, — full of party, faction and animoſities and love 
of the world, yet in its public miniſtrations, adorn- 
ed with learning, and abounding in external mora- 
N N44 ity, 


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568 HISTORY OF THE CHURCH. CHAP. xvit. 


lity, ſeems very much to reſemble that of the 
Chriſtian Church in manners and in piety, from the 
death of Dionyſius to the end of the century.— In 
one inſtance there was a great difference: Superſtition 
was much ſtronger in the antient Church; but, as 
it was enliſted in the ſervice of Pro wool ta 
and as the faith of Chriſt and the love of God 
was, in a great meaſure, buried under it, ſuch a 
diverſity does not affect the general likeneſs. 

God, who had exerciſed long patience, declared 
at length i in the courſe of his providence, © Becauſe 


J have purged thee, and thou waſt not purged, 


thou ſhalt not be purged from thy filthineſs any 
more, till J haye cauſed My FURY TO REST UPON 
THEE *.“ 

But this ſcene, which . quite a new 
face on the Church, and was quickly followed by 
ſeveral ſurpriſing revolutions, belongs to the next 


century. 


® Ezek, xxiv. 13. 


CHAP. 


EENT. 111. THAUMATURGUS, &c. 56g 


CHAP. XVIII.. 


SOME ACCOUNT OF GREGORY THAUMA= 
TURGUS, THEOGNOSTUS, AND DIONYSIUS 
OF ROME. 


HESE three perſons are all, whom I can find 

belonging to the third century, to whom, ac- 
cording to my plan, ſufficient juſtice has not been 
done already. Of the two laſt, indeed, I have 
little to ſay. Of the firſt more is recorded. Euſe- 
bius* has given a ſhort account of him; and his 
life is written, at length, by Gregory of Nyflen. 
Cave and Fleury have collected the moſt material 
things concerning him; but the former is more 
to be depended on.—l wiſh to furniſh the reader 
with every information that may appear valuable 
concerning this great man: I wiſh to ſeparate 
truth from fiction. Conſiderable allowance, no 
doubt, muſt be made for the growth of ſuper- 
ſtitious credulity :—1 dare not, however, reject all 
that part of Gregory's narrative, in which mira» 
culous powers are aſcribed to Thaumaturgus.— 
His very name f admoniſhes the hiſtorian to be 
cautious in this matter; and though no great 
ſtreſs, perhaps, ought to be laid on ſuch a cir- 
cumſtance alone, it behoves us to remember that 


the ſame idea is ſupported by the concurrent teſti- 
mony of antiquity. 


He 
» Book 6. Chap. 29. + Wonderworker, 


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Sit 


HISTORY OF THE CHURCH. CHAP. XVIII. 


He was born at Neoczfarea, the metropolis of Cap- 
padocia. His father, zealous for paganiſm, took care 
to educate him in idolatry, and in the learning of the 
Gentile world. He died when his ſon was only four- 


9 


teen years of age. The mother of Thaumaturgus 
took care, however, to complete his education and 
that of his brot her Athenodorus, who was afterwards 
a Chriſtian biſhop, as well as himſelf, —He travelled 
to Alexandria to learn the platonic philoſophy, 
where he was equally remarkable for ſtrictneſs of life 
and for cloſe attention to his ſtudies. The renowned 
Origen, at that time, gave lectures in religion and 
philoſophy, at Cæſarea in Paleſtine. Thaumatur- 
2 his brother Athenodorus, and Firmilian, 4 

appadocian gentleman, with whom he had con- 
tracted an intimate friendſhip, put themſelves 
under his tuition. This ſame Firmilian is the 
Cappadocian biſhop, whom we have, repeatedly, 
had occaſion to mention. The two brothers con- 
tinued five years with Origen, and were per ſuaded 
by him to ſtudy the holy Scriptures; and no doubt 
is to be made, but that the moſt aſſiduous pains 
were exerted by that zealous teacher to ground 


them in the belief of Chriſtianity.— On his de- 


parture he delivered an eloquent ſpeech in praiſe 
of Origen, before a numerous auditory za teſ- 
timony at once of his gratitude and of his powers 
of rhetoric. 

There is ſtill extant a letter written by Origen 


to Gregory Thaumaturgus®, in which he exhorts 
him to apply his knowledge to the promotion of 


Chriftianity-—The beft thing in it is, —that he 


adviſes him to pray fervently and ſeriouſly for the 


illumination of the Holy Spirit. 
Being now returned to Neocæſarea, he gave 
himſelf much to prayer and retirement; and, doubt- 
leſs, 
Origen Philocab. C. 13. 


CENT. 111, THAUMATURGUS, &c. 571 


leſs, was, in ſecret, prepared and diſciplined for 
the important work to which he was ſoon after 
called. Neocæſarea was a large and populous city, 
full of idolatry,— the very ſeat of Satan; fo 
that Chriſtianity could ſcarcely gain any entrance 
into it. Phædimus, biſhop of Amaſea, a neigh- 
bouring city, was grieved to ſee its profaneneſs; 
and hoping much from the piety and capacity of 
young Gregory, he took pains to engage him there 
in the work of the miniſtry. Gregory, from pure 
modeſty, endeavoured to elude his defigns; but 
was at length prevailed on to accept the charge. 
The ſcene was arduous. He had a Church to 
found, before he could govern it. There were 
not above ſeventeen profeflors of Chriſtianity in 
the place. His name-ſake of Nyflen ſeems to have 
been impoſed on by the ſuperſtitious ſpirit, then 
too prevalent, when he tells us that Gregory Thau- 
maturgus received, in a viſion, a creed from John 
the Evangeliſt and the Virgin Mary. But, as he 
aſſures vs, that the original, written with his own 
hand, was preſerved in the Church of Neocæſarea 
in his time; and,—as this is a matter of fact of 
which any perſon might judge;—as the creed it- 
ſelf contains nothing but what is very agreeable to 
the language of the fathers of the chird century; — 
and, as we have already ſeen the exact and ſteady 
pains with which they guarded the doctrine of 
the Trinity againſt hereſies, -I do not heſitate to 
conclude that he either actually compoſed the 
creed 1n queſtion, or received it as his own ;—at 
the ſame time the intelligent reader, when he has 
| conſidered its contents, and the conſequences de- 
ducible from them, need not be in the leaſt ſur- 
riſed at the induſtry * with which, in our times, 
its credit has been impeached. The whole creed 
3 
See Lardner's Credibility. | 


— — 


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Word, 


572 HISTORY OF THE CHURCH. CHAP. xvIII. 


is as follows, and merits our attention the more. 
becauſe the orthodoxy of Gregory has been un- 
reafonably ſuſpected, againſt the expreſs teſtimony 
of Euſebius,—who, we have ſeen above, — repreſents 
him as one of the oppoſers of Paul of Samoſata, 
at the firſt council. 

There is one God,—The Father of the living 
of the ſubliſting wiſdom and power, 
and of im, who is his eternal expreſs Image: 


The perfect Father of him that is perfect: The 


Father of the only-begotten Son. There is One 
Lord, the only Son of the only Father; God of 
God; the Character and Image of the Godhead; the 


energetic Word; the comprehenfive Wiſdom by 
which all things were made; and the Power that 
gave Being to all creation : The true Son of the 
true Father: The Inviſible of the Invifible: The 


Incorruptible of the Incorruptible : The Immor- 


tal of the Immortal: The Eternal of the Eternal. 


There is one Holy Gboſt, having his ſubſiſtence 
ot God; who was manifeſted through the Son to 
men: The perfect image of the perfect Son: The 
Life and the ſource of Life: The Holy Foun- 
tain: Sanctity and the Author of Sanctification; 
By whom is made manifeſt God the Father, who 
is above all and 1n all, and God the Son, who 15 
through all. A perfect Trinity, which, neither in 
Glory, Eternity or Dominion, 15 ſeparated or di- 
vided.” 

Notwithſtanding the prejudices, which his ido- 
latrous countrymen muſt have had againſt him, 
he was received by Muſonius, a perſon of conle- 
quence in the city; and, in a very little time, his 
preaching was fo ſucceſsful that he was attended 
by a numerous congregation. The ſituation of 
Gregory, ſo like that of the primitive Chriſtiag 
preachers, in the midſt of idolatry, renders it ex- 

ceedingly 


#7 


CENT. 111. THAUMATURGUS, &C. "$52 


ceedingly probable that he was, as they were, fa- 
voured with miraculous gifts: for THESE the Lord 
beſtowed in abundance, where the name of Jeſus 
had as yet gained no admiſſion; and, it is certain 
that miracles had not then ceaſed in the Church. 
Gregory Nyflen himfeli lived within leſs than a 
hundred years after Gregory Thaumaturgus; and 
both he and his brother, the famous Baſil, —ſpeak 
of his miracles without the leaſt doubt. Their 


aged grandmother Macrina who taught them in 


their youth, had, in her younger years, been a 
hearer of Gregory. Baſil particularly obſerves, 
that ſhe told them the very words which ſhe had 
heard from him; and aflures us that the Gentiles, 
on account of the miracles which he pertormed, 
uſcd to call him a ſecond Moſes. The exiftence 
of his miraculous powers, with reaſonable perſons, 


ſeems then unqueſtionable. It is only to be re- 
oretted that the few particular inſtances which we 


have come down to us are not the beſt choſen; — 
but, that he cured the fick,—healed the diſeaſed, 
—and expelled devils; and, —that thus God 
wrought by him for the good of fouls, and paved 
the way tor the propagation of the Goſpel, as it 
is, in itſelt, very credible, ſo has it the ey 
of men worthy to be believer]. 

Gregory continued ſucceſsfully employ ed at 
Neocæſarea till the perſecution of Decius. Swords 
and axes, fire, wild beaſts, ſtakes, and engines for 


diſtending the limbs, iron chairs made red hot, 
frames of timber ſet up ſtraight, in which the 
bodies of the tortured were racked with nails that 


tore off the fleſh ;—thele and a varicty of other 
inventions were uled.—But the Decian perſecu- 
tion, in gencral, was betore deſcribed. Pontus 
and Cappadocia ſcem to hive had their full ſhare. 
Near relatives, in the met unnatural manner, 


Detrayed 


22 
„„ 
5 


— 4006.5 5 , a | 
- — > >—"S., On 
NT TS | 


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nw gi 


- — — 
— 
” — a ——ů— 


574 HISTORY OF THE CHURCH. CHAP, XVIII. 


| betrayed one another: the woods were full of vaga- 

bonds: the towns were empty; the public priſons 

were found too fmall; and the private houſes de- 

* of their Chriſtian inhabitants, became gaols 
the reception of priſoners. 

In this terrible fituation of things, band con- 
fidered, that his new converts could ſcarce De f. trong 

enough to ſtand their ground and be faithful : He, 
therefore, adviſed them to flee; and he encou- 
raged them to that ſtep by his example. Many 
of his people endured much affliction, but God 
reſtored them at length to peace: Their biſhop 
returned again, and refreſhed and exhilarated their 
minds with his paſtoral labours. 

In the reign of Gallienus the Chriſtians ſuffered 
extremely from the ravages of barbarous nations, 
which gave occaſion to Gregory's Canonical Epiſ- 
tle, ſtill extant,—in which rules of a wholeſome, 
penitential, and diſciplinarian nature are delivered. 

The laſt ſervice which is recorded of him, is the 
part which he took in the firſt council concerning 
Paul of Samoſata. He died not long after. A little 

before his death he made a ſtrict enquiry whether 
there were any perſons in the city and neighbour- 
hood ftill ſtrangers to Chriſtianity : And being 
told there were about ſeventeen in all, he ſighed; 
and, lifting up his eyes to heaven, appealed to 
God how much it troubled him that axy of his 
fellow-townſmen ſhould ſtill remain unacquainted 
with falvation: At the ſame time he expreſſed 
gre eat thankfulneſs—thar, whereas at firſt, he had 
und only ſeventeen Chriſtians, he ſhould now 
only leave that ſame number of idolaters.— Having 
prayed for the converſion of infidels and for the 
edification of the faithful, he peaceably, gave up 

his foul to the Almighty. 5 
e 


CENT. 111. THAUMATURGUS, &c. 575 


He was an evangelical man,—ſays Baſil, in his 
whole life : In his devotion he ſhewed the greateſt 
reverence: YEA and NA were the uſual meafures 
of his communication: How defirable is it that 
thoſe, who profeſs to love Jeſus, ſhould uniformly 
practiſe the ſame! He never allowed himſelf to call 
his brother fool: No anger or bitterneſs proceeded 
out of his mouth: Slander and calumny, as directly 


oppoſite to Chriſtianity, he peculiarly hated and 


avoided. Lies and falſehood, envy and pride, he 
abhorred. He was zealous againſt all corruptions; 
and Sabellianiſm, which, long after in Baſil's time, 
reared up his head, was, filenced by the remem- 
brance of what he had taught and left among 
them.—So Baſil tells us. — | 

On the whole, the reader will with me regret, 
that antiquity has left us ſuch ſcanty memorials 
of a man fo much honoured of God, fo eminently 


holy, and fo little inferior, in utility among man- 


kind, to any, with which the Church of Chriſt 
was bleſſed, from the Apoſtles' days to his own 
times. For it is not to be conceived, that fa 
great and almoſt univerſal a change in the religious 


_ profeſſion of the citizens of Neocæſarea could have 


taken place without a marvellous EFFUSiox of 
the Holy Spirit in that place. And how inftruc- 


tive and edifying would the narrative be, if 


we were diſtinctly informed of its riſe and pro- 
_ greſs! Certainly.— the eſſentials of the Goſpel muſt 
have been preached in much clearneſs and purity. 
In no particular inſtance was the Divine influence 
ever more apparent ſince the apoſtolic age. 
It is not eaſy to fix with preciſion, the time 
when Theognoſtus of Alexandria lived; though it 


be certain that he is later than Origen; and, that 


he muſt belong to the third century. He plato- 


nizes, atter the manner of Origen, in ſome parts 


ef -- 


575 HISTORY OF THE CHURCH. CHAP. xviIr. 


of his writings; yet, he is cited by Athanaſius as a 
witneſs of the Son's conſubſtantiality with the 
Father. * For, as the Sun is not diminiſhed,” fays 
be, © though it produces rays continually, fo like- 
wiſe the Father is not diminiſhed in begetting the 
Son, who is his image.” It is certain that this is Tri- 
nitarian language; and, though neither Theognoſ- 
tus nor Gregory, nor ſome others of the ancient 
fathers ſpake always of the perſons of the bleſſed 
Trinity, with fo much exact neſs as afterwards was 
done, it would be an extreme want of candour to 
rank them with Arrans, Sabellians, or the like, 
when there is the cleareft proof that the founda- 
tion of their doctrine was really Trinitarian. Be- 
fore this important article of faith had been con- 
tradicted, men did not perceive the neceſſity of 
being conſtantly on their guard reſpecting it: but 
when the herefies were formed, they felt them- 
ſelves, urgently, called upon to expreſs themſelves 
with the moſt diligent preciſion. The want of at- 
tending to this juſt diſtinction has nurſed ſeveral 
unreaſonable cavils in the minds of thoſe who 
eagerly catch at every ſtraw to ſupport heretical 
notions.—Nothing is known of the life of Theog- 
noſtus.— The proofs of his eloquence and capacity 

are clear and ſtrong *. 
The injuſtice of the late attempts made to invali- 
date the evidences of the antiquity and of the unin- 
terrupted preſervation of the doctrine of the Trinity 
within the three firſt centuries, requires me to 
mention one inſtance more, which, added to the 
many already mentioned, will, I think, authorize 
me to draw this concluſion, that during the firſt 
three hundred years after Chriſt, though the doc- 
trine of the Trinity in Unity was varioufly op- 
poſed, yet the whole Chriſtian Church conſtantly 
united in preſerving and maintaining it, even ** 
| | | the 


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CENT. 111. THAUMATURGUS, &c. 577 


the Apoſtles' days, as the proper ſphere, within 
which all the truth, and holineſs, and conſolation 
of genuine Chriſtianity lies; and, one may defy 
us boldeſt enemies to produce a ſingle inſtance of 
any real progreſs in Chriſtian piety, made in any 
place, where this doctrine was excluded. 

We have before obſerved, that Dionyfius of Alex- 
andria, through his zeal againſt the ſentiments of 
Sabellius, became ſuſpected of Arianiſm ; and, that 
he fully exculpated himſelf. A Roman ſynod had 
been convened on that account; and Dionyſius of 
Rome“, in the name of the Synod, wrote a letter, 
1n which he proves, that the Word was not cre- 

ated, but begotten of the Father from all eternity 
and diſtinctly explains the myſtery of the Trinity. 
Such extreme nicety of caution in ſteering clear 
of two rocks like thoſe of Sabellianiſm and Arian- 
iſm, between which, it muſt be confeſſed, the paſ- 
ſage is narrow and ſtrait, demonſtrates, that the 
true doctrine of the Trinity in Unity, which, with 
ſo much clearneſs, as to the exiſtence of the thing 
itſelf, though, neceſſarily, with perfect obſcurity as 
to the MANNER of the exiſtence, diſcovers itſelf 
every where in the Scriptures, was even then un- 
derſtood with preciſion, and maintained with firm- 
neſs throughout the Church of Chriſt. 


„Da Pin, ibid. 


Vor. I. O 9 C-H-A-P:; 


250. 


A. 9. 


878 HISTORY OF THE CHURCH. CHAP. xix. 


e RAR Xx 


THE FURTHER EXTENSION OF THE GOSPEL, 
IN THIS CENTURY. 


"HE power of real Chriſtianity is always the 
ſtrongeſt and the cleareſt in its beginnings or 
in its E —Exactly contrary to the procels in 
ſecular arts and ſciences, the improvements of fol- 
lowing ages, unleſs they be favoured with freſu 
effuſions of the Holy Spirit, are, in reality, io 
many depravations of what was excellent in its in- 
fancy. For theſe reaſons, the object of this chap- 
ter would fall exactly within the deſign of the 
author of this hiſtory; and it would be a gr 
ſatisfaction to his mind, to be able to explain, Ar 
LARGE, the extenfion of the Goſpel in the third 
century.—But we muſt be content with ſuch mate- 
rials as we have, and let the reader ſupply, from his 
own meditations, as much as he can, whatever he 
may think defective in the following ſcanty account. 
In the reign of Decius, and in the midft of his 
ecution, about the year two hundred and fitty, 
the Goſpel, which had hitherto been chiefly con- 
fined to the neighbourhood of Lyoas and Vienne, 
was conſiderably extended in France. Saturninus 
was the firſt bilhop of Toulouſe, and at the ſame 
time ſeveral other Churches were founded ; as at 
Tours, Arles. Narbonne, and Paris. The biſhops 
of Toulouſe and Paris afterwards ſuffered for tlie 
faith of Chriſt; but they left Churches, in all pro- 
bability, very flouriſhing i in piety x. And France, 
in general, was bleſſed with the light of ſalvation. 


Germany 
O Book 7, Greg. Tours France, C. zo, Fleury 13. B. 6. 


CENT. MI. EXTENSION OF THE GOSPEL. 579 


Germany was alſo, in the courſe of this century, 


favoured with the fame bleſſing, eſpecially thoſe 


parts of it which are in the neighbourhood of 
France. Cologne, Treves, and Metz, particularly, 
were evangelized *, 

Of the Britiſh iſles little is recorded; and that 
little 1s obſcure and uncertain: It is rather from 
the natural courſe of things and from analogy, than 


from any poſitive unexceptionable teſtimony, that 


we are induced to conclude that the Divine Light 
mult have penetrated into our country. 

During the miſerable confuſions of this century, 
ſome teachers from Aſia went to preach the Goſpel 
among the Goths who were ſettled. in Thrace. 
Their holy lives and miraculous powers were much 
reſpected by theſe barbarians; and, many of them, 
from a ſtate perfectly ſavage, were brought into 
the light and comfort of Chriſtianity . 

The wiſdom and goodneſs of God fo ordered 
events, that the temporal miſeries, which afflicted 
mankind in the reign of Gallienus, were made ſub- 
lervient to the eternal intereſts of his cruel, blind, 
and infatuated creatures. The barbarians, who ra- 
vaged Afia, carried away with them into captivity 
leveral biſhops, who healed diſeaſes, expelled evil 
{pirits in the name of Chriſt, and preached Chriſ- 


tianity.— They were heard, in ſome places, with 


reſpect and attention; and became the inſtruments 


of the converſion of numbers f. This is all that - 


I can collect of the extenſion of the Goſpel among 
the barbarian ravagers. 


See Moſh, 3d Century. 
+ Sozomen, B. 13. 11. t Ibid. B. 2. C. 8. 


002 CHAP. 


580 HISTORY OF THE CHURCH CHAP. xx. 


CHAP. Xx. 


A SHORT VIEW OF THE EXTERNAL STATE 
OF THE 3 IN THE THIRD CENTURY. 


T is the duty of Chriſtians to ſhine as lights in 
the world, in the midſt of a cRooKED AND 
PERVERSE NATION. That this was actually the 
caſe, even in the third century, - though much leſs 
ſo than in the two former, and, toward the latter 
end of it with a very rapid diminution of the glo- 
rious brightneſs of the Goſpel, —the courſe of the 
foregoing narrative has, I truſt, made apparent. 
Thoſe, with whom the real condition of the 
reſt of mankind in thoſe times, is familiar, will 
ſee this in the ſtrongeſt light. For three centu- 
ries, luxury, attended by every abominable vice that 
can be conceived, had been increaſing in the Roman 
empire. There want not lamentable proots that 
the ſevere ſatires of Juvenal were but too well 
founded. ALL FLESH HAD CORRUPTED THEIR 
way. With the loſs of civil liberty, even the 
old Roman virtues of public ſpirit and magnani- 
mity, — though no better, as Auguſtine ſays, than 
ſplendid fins in their nature, — had vaniſhed. Civil 
hood and diſtractions continually prevailed tor 
the greateſt part of this period, and increaſed the 
quantity of vice and miſery. The beſt time was, 
doubtleſs, during the reigns of Trajan, Adrian, 
and the Antonines : But, even under thoſe princes, 
the ſtandard of virtue was extremely low. The 


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CENT, 111. IN THE THIRD CENTURY, 581 


moſt ſcandalous and unnatural vices were prac- 
tiſed without remorſe. Men of rank either lived 
atheiſtically, or were ſunk in the deepeſt ſuper- 
ſtition. The vulgar were perfectly ignorant: The 
rich domineered over the poor, and wallowed in 
immenſe opulence; while the provinces groaned 
under their tyranny : Philoſophers, with in- 
ceflant loquacity, amuſed their ſcholars with ha- 
rangues concerning virtue, — but they neither prac- 
tiſed it themſelves, nor underſtood its real nature: 
By far the largeſt part of mankind, — namely, the 
ſlaves and the poor, were in remedileſs indigence: 
No methods whatever were deviſed for their con- 
venience or relief: In the mean time, the plea- 
ſureable amuſements of men,—as the ſtage and 
the amphitheatre, were full of obſcenity, ſavage- 
neſs, and cruelty. | 

This was the Roman world. We know much 
leſs of the reſt of the globe: which, however, in 
ferocious wickedneſs and ignorance, was ſunk much 
deeper than the nations that bowed under the yoke 
of the Cæſars. 

Behold !—In the midſt of all this chaos, this 
corruption, and this ignorance, aroſe out of Judea 
a light of doctrine and of practice ſingularly diſ- 
tink from any thing that was then in exiſtence! 
A number of perſons, —chiefly of lo life, —the 
diſciples of Jeſus of Nazareth, live as men ought 
to do, - with a proper contempt of this vain life, 
—with the ſincereſt and moſt ſteady ambition for 
another : They prove themſelves to be true phi- 
loſophers, if real love of wiſdom be allowed to 
conſiſt in the juſteſt views and worſhip of their 
Maker, and in actual acquaintance with his cha- 
racter, —in real moderation of their paſſions and 
deſires, and in unfeigned benevolence to all man- 

kind, —even to their enemies. 
003 No 


582 HISTORY OF THE CHURCH CHAP. XY. 
No found rules of philoſophizing will dire& us 
to conclude all this to have been of Man.—The 
woRK was of God: and this effuſion of his Holy 
Spirit laſted for three centuries, - debaſed indeed 
roward the end of that period, but not entirely 
extinguiſhed. Et 
It was neceffary, that this people,—diverſe from all 
others, — the followers of the ſame Jeſus of Naza- 
reth,—ſhould have among themſelves ſome external 
order, —or, in other words, ſome eccleſiaſtical go- 
verument.— An endleſs maze of controverſy pre- 
ſents itſelf here; nor does there appear to be any 
certain divine rule on this ſubject. Men may 
ferve God acceptably under very different modes 
of Church-government; and, in point of fact, 
theſe modes were different in different places during 
the primitive ages of Chriſtianity. This variety, 
however, does not appear to have been either ſo 
great, or ſo extreme, as to have excluded all gene- 
ral principles in the regulation of the external 
Church: Hiſtory enables us to diſcover, —at leaſt 
the rude outlines of an UsU AL—of a PREVAILING 
PRACTICE,—which materially differed from moſt, _ 
if not from all the eccleſiaſtical forms of govern- 
ment, which now exiſt in the Chriſtian world. 

The Apoſtles, who were the firſt teachers, and, 
who planted the firſt Churches, ordained fucceſ- 
ſors, —as far-as appears, without any conſulta- 
tion of the reſpective flocks over which they were 
about to preſide. But, as it was neither reaſon- 
able nor probable that any ſer of perſons after 
them ſhould be regarded as their equals, this 
method of appointing ecclefiaftical rulers did not 
continue;—and, undoubtedly, the election of bi- 
hops devolved on the people*. Their appearance 
to 


* Bingham, Book 4. Chap. 11. Antiquities. Du Pin, end of 


*OEN'T, m. ix THE THIRD CENTURY. : 583 


to vote on theſe occaſions, their conſtraining of per- 
ſons ſometimes to accept the office their will, 
and the determination of Pope Leo, long after, 
_ againſt forcing a biſhop on a people againſt their cons 
ſent, demonſtrate this. The characters of men to 
be elected to this office were very ſtrictly examined. 
Public notice was given, that any one might in- 
form againſt them, if they were vicious and im- 
moral. The decifion on their MORAL CONDUCT 
was left to the people; that on their DocTRINE 
belonged chiefly to the biſhops who ordained them. 
For the power of ordination belonged properly to 
biſhops alone, though preſbyters—a ſecond order 
of men, who appear to me all along diſtinct from 
them, — concurred with them and with the body 
of the people. The fame power of electing, was, 
in ſome degree and in ſome inſtances, exerciſed by 
the people in the appointment of theſe very preſ- 
byters; but the cafe is by no means fo uniformly 
clear: and, in filling up the LowEx offices of the 
Church the biſhop acted ſtill more . to 
his diſcretion. 

The uſe of deacons, the third order in Fg 
Church, is well known. Theſe three orders 
obtained very early in the primitive Churches. The 
epiſtles of Ignatius, —1I build on thole parts only 
that are undoubtedly genuine, —demonſtrate this: 
and, in general, the, diſtinction of theſe offices was 
admitted though the Chriſtian world. 

Vet, if a Chriſtian people were grown very 
heretical, the biſhops thought themlelves bound 
in duty to provide. for the inſtruction of the 
{maller number, who, in their judgment, loved 
the truth, as it is in Jeſus, by both electing and 
ordaining a biſhop tor them. Likewe in ſending 

miſſionaries to the barbarous nations, it would be 
abſurd to ſuppoſe that they waited for the choice 
004 of 


384 HISTORY OF THE CHURCH CHAP. XX, 


of the people. They deputed and ordained whom 
they approved of for that end. 


Beſides thoſe, which have been mentioned, there 
appear, in the third century, a number of lower 
officers, as door-keepers, ſub-deacons, acolyths or 
attendants, who, by degrees, had grown up in the 
Chriſtian Church. A much more candid and 


true account of them may be given, than what 


has been impoſed on us, with ſufficient malignity. 
It could not be to adminifter to the pride and 
ſloth of the higher clergy, that ſuch offices were 
inſtituted. Chriſtians increaſed in number, and 
more labourers were required. Beſides, as they 
_ not then any ſeminaries of learning, the ſerv- 


of the Church in theſe lower offices was made 


- introductory ſtep to the higher ones : And this 
was their moſt important uſe *. 


The authority of the biſhop was be no means 


unlimited;—but it was very great, Nothing could 
be dane in the Church without his conſent. The 
extent of his dioceſe was called Hagena. Some 
of theſe piocEsEs had a greater, others a leſs 
number of Churches which belonged to them. 
The dioceſe of Rome, before the end of the third 
century, had above forty Churches, —as Optatus 
obſerves;—and this agrees very well with the ac- 
count before ſtated, namely, - that under Corne- 
lius the biſhop, there were forty-fix prieſts 7.— 
Cornelius, according to the uſual practice in thoſe 
times, muſt, himſelf, have miniftered—particu- 
| larly at the chief or mother-church: and the 
prieſts, of courſe, muſt have taken care of the 


other Churches, But, diſtinct pariſhes, with preſ- 


byters allotted to hems were not yet known in 
cities. 


ing. Book 3, Chap. 1. Calv. Inſtitutes, Book the laſt. 
; — _ IX of this Volume - towards the end. 


74 


110 


exxr. 111. IN THE THIRD CENTURY. 385 


cities*, —It appears that the biſhop ſent them 
ſucceſſively to miniſter according to his diſcretion. 


The neighbouring villages, however, which were 


annexed to biſhoprics, could not be ſupplied in 


that manner: And they had,—even then,—ſtated 


pariſh prieſts, “ho acted under the authority of 
the biſhop. 

That biſhops were not merely congregational 
paſtors, ſeems evident from the nature of things, 
as well as from the concurrent teſtimony of all anti- 


quity. There were ſeven bilhops who belonged 


to the ſeven churches of Afia, called Angels in the 
Book of the Revelations. It is abſurd to ſuppoſe 
that the great Church of Epheſus, in the decline 


of St. John s life, ſhould be only a ſingle congre- 


gation; and, moſt probably, the ſame is true of 
all the reſt. Suppoſing the Chriſtian brethren to 


conſiſt of only five hundred men; theſe, with their 


families and ſervants, and occabonal hearers, would 
make an aſſembly large enough for any human 
voice. But, it is more probable that the number 
of Chriſtians at Epheſus amounted to many thou- 


ſands. This was the cafe at Jeruſalem f: And, 


in Chryſoſtom's time, the Church of Antioch, 


conſiſted of a hundred thouſand. Perhaps it 


might compriſe half that number in the latter 
end of the third century.—Nexertheleſs, it is ſtill 
certain, that dioceſes were then much ſmaller than 


in after times: and the vaſt extenſion of them 


proved very inconvenient to the cauſe of godlineſs. 
Archbiſhop Cranmer wiſhed to correct this evil 1n 
our national Church: and xz wanted neither zeal 


nor judgment.—But that and many other good 


things ſlept with the Engliſh Reformers. 
The choice of biſhops and, —in part at leaſt— 
of preſbyters by the people, is a cuſtom which 


ſeems 
* Bing. Book q, Chap. 8. 2 T Acts xxi. 20. 


586 HISTORY OF THE CHURCH CHAP. XX. 
ſeems to have naturally out of the circum- 
ſtances of the Church at that time. The firſt 
bifhops and preſbyters were appointed by the 
Apoſtles themſelves*; nor could I ever diſcover 
the leaft veſtige in Scripture of their appointment 
by the people. There was not a fufficient judg- 
ment in any of them for this truſt; the world 
being, at that time, Pagan, or Jewiſh, or at leaſt, 
infant in Chriſtianity. Apoſtolical wiſdom and 
authority, under God, ſupplied the want in the 
next ſucceſſion of biſhops. As the judgment of 
the people matured, and, eſpecially, as the grace 
of God was powerful among them, they were 
rendered better qualified to be the electors of 
their eccleſiaſtical governors. Precedents, not 
Scriptural indeed, but of very high antiquity, 
were ſet; and the practice continued during at 
leaſt the three firſt centuries. On the other hand 
1 do not find that the people had any power in 
depoſing a biſhop : The cognizance of the crimes 
of biſhops was left to a council or ſynod of neigh- 
bouring biſhops and prefbyters; and in that, as 
well as all material affairs which concerned the 
Church in general, the authority of ſuch councils 
was held very great, from early times ; nor does it 
appear that the Chriſtian laity had any direction in 
them.— The well authenticated cafe of Paul of 
Samoſata 1s very inſtructive here. 

In furniſhing this rough ſketch of primitive 
eccleſiaſtical government, I would be underſtood, 
neither to provoke nor to invite any controverſy on 
this contentious ſubject. I have given my own 
ſentiments, — but, at the fame time, I confeſs, that 
I feel no ſurprize that controverſies ſhould have 
been ſtarted in a matter, where ſomething may be 
2 3 nen, and. for in- 

dependency. 


„Adds xiv, 23. 
5 


* 


CENT. 111. IN THE THIRD CENTURY, 587 


dependency. To me it ſeems an unhappy preju- 
dice, to look on any one of the forms as of Divine 
RIGHT, or of Scriptural authority. — Circum- 
ſtances will make different modes more proper, in 
one place, and at one time, than at another.—And, 
whoever reſts in this concluſion, will be in no danger 
of bigotry, —but, on the contrary, will fee much 
reaſon for moderation and latitudinarian indifference 
in judging of various methods, which have been 
opoſed or made uſe of for the EXTERNAL regu- 
lation of the Church.—Ler zeal be employed and 
ſpent by all fincere Chriſtians in what is really 
Divine and Scriptural;—in what is INTERNAL, 
and truly effential to the immortal intereſts of 
mankind, —The arguments for the three forms 
of Church-government, as ſupported by expe- 
rience, may be briefly ſtated thus :—In no one 
inſtance does the independent plan appear to have 
a ſolid foundation either in Scripture or antiquity; 
yet, the interference of the people, and the ſhare 
of authority exerciſed by them, — though never on 
the plan of independent congregations, — gives ſome 
plauſible colour to 1XDEPENDENCY. The preſ- 
| byterian ſyſtem ſeems to be Scriptural and primi- 
tive, fo far as the inſtitution of the clergy is con - 
cerned, but defective for want of a biſhop. The 
epiſcopal form, no doubt, obtained in all the pri- 
mitive Churches without exception; but—what 
effectually checks the pride of thoſe who are fond 
of the pomp of hierarchy,—it muſt be confeſſed, 
that ANCIENT epiſcopacy had no ſecular mixtures 
and appendages: and, further, the paſtoral cha- 
| racer of biſhops, together with the ſmallneſs of 
their dioceſes, always adapted to paſtoral inſpec- 
tion, made them more ſimilar to the preſbyterian 
hierarchy.—When facts are actually balanced in 
this way, or nearly ſo, violent party or prejudice 
may 


588 HISTORY or THE CHURCH CHAP. xx. 
may ſtill lead men to view even hiſtorical evi- 
dence in oppoſite lights; nevertheleſs, men of 
cool and ſedate Judgment will not differ much in 
their opinions. 

The diſcipline of the primitive Church was 

very ſtrit; it even degenerated, as has been ob- 
ſerved, into exceſſive ſeverity. A clergyman, once 
depofed for flagitiouſneſs was never reſtored to his 
order. This m1car be right.—Another cuſtom, 
which prevailed at length, cannot be vindicated. 
A perſon once ejected for his vices from the 
Church might be reſtored ; on a relapſe, being 
again ejected, he could never be favoured with 
Church-communion,—though by no means ſup- 
poſed to be neceſſarily excluded from the mercy 
of God in Chriſt. —Thei ealous care againſt here- 
fies has been abundantly a. and their ZEAL - 
agʒinſt viciouſneſs of practice was equal to this. 
Suppoſe, it be allowed that this zeal was carried 
to too great a length; and, even, that it was mixed 
with ſuperſtition, yet, —in compariſon of the li- 
centiouſneſs of our times, —how beautiful does it 
appear! and how demonſtrative of the power and 
reality of godlineſs among them! 

Chriſtian afſemblies were then frequented with 
great conſtancy, and the Euchariſt was generally 
adminiſtered whenever they met for public wor- 
ip. But ſtill greater proofs of their ſuperior re- 
ae. to God and to every thing that 15 really good, 
remain yet to be mentioned. 

Their liberality to the indigent was wonderful: 
There was nothing like it at that time in the 
world. The Jews were a very ſelfiſh, hard-hearted 
people: The Gentiles lived in luxury and ſplendor, 
if they could ;—but, care for the poor ſeems to 
have made no part of their juriſprudence, nor to 


have 


* Du Pin. 


CENT, 11. IN THE THIRD CENTURY. 389 


have been at all a faſhionable virtue. I never 
could learn that philoſophers, though they ha- 
rangued inceſſantly concerning virtue, either much 
recommended, or practiſed any kindneſs to the 
bulk of mankind, — that is, the ſlaves and the 
vulgar. Indeed their precepts are particularly 
directed to the higher ranks, and they ſeem to 
forget that the lower orders belonged to the human 
ſpecies. An hoſpital, an alms-houſe, or any ſimi- 
lar proviſion for the poor, was unknown in the 
pagan and philoſophic world. But, when the 
religion of HIM, who is no reſpecter of perſons, 
be 
ar! 


tocracy loſt its dominion among Chriſtians, 
though it ſtill prevailed in the manners of the reſt 
of mankind. Chriſtians felt themſelves ALL fin- 
ners: ALL, in the fight of God, on a level,— 
Bound, indeed, to preſerve a due ſubordination 
of ranks, and whatever is wholeſome in govern- 
ment, the Chriſtian maſter, however, before God 


conſidered his flave, as his equal, and as redeemed 


by the ſame atoning blood of his Saviour. The 


pride of birth, ſtation, and quality, was cruſhed : 


The obedient diſciple of Chriſt, followed the exam - 
ple of his compaſſionate Lord, and made it his buſi- 
neſs to relieve the miſerable. = We have ſeen above 
a a thouſand and fifty widows and impotent perſons 
maintained by the liberality of the Roman Church 
under Cornelius; we have ſeen alſo the active 


charity of the archdeacon Laurentius, in finding 


out and aſſiſting miſerable objects, puniſhed with 
a a fiery death: The very ſpirit and taſte of Chriſ- 
tians, with the frugality and ſimplicity of their 
| lives and manners, enabled them abundantly to 
help the neceffitous; while the reſt of the world 
perſecuted them, and while philoſophers v5 wa 

| ves, 


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590 HISTORY OF THE CHURCH CHAP. xx. 
ſelves, dependent on the and deſpiſing the 
poor, vainly babbled againſt them. 

« O God of all » whole tender mercies are 


cover all thy works,—Ta1s muſt be thy religion, 


— which humbled and ſweetened the hearts of 
men, which taught them practically to regard all 
men as brethren, and to delight in doing good to 
all, without diſtinction of perſons!” The pagans 
themſelves admired this. brotherly love. 

But the moſt fingularly ftriking characteriſtic 
of this people has not yet been noticed. Though 
they had a regular polity, guarded by great ſtrict- 
neſs of diſcipline, diſtinguiſhed into a number of 
communities, each adminiſtered by a biſhop, preſ- 


| byters, and deacons; and concentrated by general 
_ councils held from time to time; they neither 


had, nor ſtrove to obtain the leaſt fecular ſupport 
of any kind. They lay expoſed to the rage of 
the * world around them, incited by its natu- 
ral enmity againſt God and by the love of fin; 


perated on finding itſelf condemned by 
theſe upſtarts as deſervedly obnoxious to the Di- 


vine diſpleaſure. The whole Roman world com- 


— thouſands of diſcordant ſects and par- 
ties, — which all tolerated one another, becauſe all 
agreed to treat fin with lenity, and to allow one 


another's religion to be right, on the whole. It 


was impoſſible for Chriſtians to do this: Hence 
the ſpirit of perſecution was excited; and, who- 


ever at this day lives in the fame fncere boſtiliry 


againſt all fin, and in the exerciſe of the ſame 
charity, patience, and heavenly-mindedneſs as they 
did, will undefignedly, yet affuredly,excite, in a fimi- 
lar manner, the diſpleaſure of the reſt of mankind. 
— Now, it is very eaſy to underſtand, how preca- 
rious, on this account, their fituation in ſocie 


muſt 


CENT. 111. IN THE THIRD CENTURY. 591 


muſt have been They had not the leaſt legal 
or ſecular aid againſt perſecution. Obliged, like 
the reſt of the ſubjects of the Roman empire, to 
contribute to the general defence, and to ſerve in 
the Roman armies, * called on, they had no 
civil privileges: — If an emperor choſe to perſecute 
_ they were perfectly defenceleſs; they had 
tical reſource againſt oppreſſion. 

What could be the reaſon of this? Shall we fay 
their circumſtances, during the firſt three hundred 
years, were too low, and their means too weak to 
encoutage them to attempt reſiſtance or innovation 
of any kind?” — This has been ſaidinconſiderately 
it ſhould ſeem — by thoſe who are not willing to allow 
that their paſſiveneſs under injuries proceeded from 
principle. Let us ſuppoſe, therefore, for a moment, 
that they thought it right to reſiſt THE POW EAS 

THAT BE, and . thoſe who reſiſt Do NOT RE- 
CEIVE TO THEMSELVES DAMNATION, but merit 
the tribute of applauſe for ſupporting the natural 
rights of man; then, as no people on earth were ever 
more unjuſtly treated, they would naturally feel 
their injuries as other men do; and admitting them 
to have been too weak and znconfderable, in the 
firſt century, to have reſiſted with effect; —ſurely, 
in the ſecond, and much more in the third, hes 
thouſands and tens of thouſands muſt have been 
capable of ſhaking the very foundations of the em- 
pire.— So far from being without means, they ſeem 
to have had much greater than many who have 
diſturbed the repoſe of kingdoms 

Here is 1MPERIUM IN IMPERIO,” -a regu- 
lar well- united phalanx of men, inured to frugal 
habits and to a variety of hardſhips; not a mere 
mob of levellers, but men taught ro obey their 
| religious governors, and ſubmitting to great Rs 
| neſs 


HISTORY OF THE CHURCH CHAP; XX. 


$92 
neſs of diſcipline. Among their governors, if hiſ- 
rory had not informed us fo, we are ſure there 
muſt have been ſome men of genius, fortitude, 
and capacity, who already had exerciſed their ta- 
lents in the art of government, and who poſſeſſed 
that eloquence which can inflame the paſſions, eſ- 
pecially of the lower fort. Cyprian of Carthage 
is undoubtedly one of theſe. The ſame courage, 
capacity, diſcretion, and activity, which made him 
an oracle over half the Roman empire among the 
Chriſtians, would, —if it had been exerted in a 
military line, —have been formidable to the throne 
of the Cæſars. Their brethren in the Roman 
armies could have taught them military diſci- 
pline: The riches, which a number of them poſ- 
ſeſſed, might have purchaſed arms and military 
ſtores: Thoſe captive biſhops, who gained fo 
ſtrong an aſcendant over the ignorant and bar- 
barous nations, might have eaſily effected alli- 
ances between them and others of the Chriſtian 
name. =: 
Let the reader mark the inference to be drawn 
from theſe conſiderations. We pretend not to ſay, 
who would have prevailed in the end of ſuch a 
conteſt, becauſe nothing is more uncertain than 
the iſſue of arms: but ſuppoſing the Chriſtians to 
have thought reſiſtance lawful, we maintain that, 
amidſt the diſtractions of the Roman empire from 
within and from without, they had both tempta- 
tions and probabilites fufficiently ſtrong to have in- 
duced them to cxcite ſeditions and rebellions againſt 
their perſecutors and oppreflors. In knowledge and 
civilization they were not inferior to thoſe among 
whom they lived: It cannot be denied that they 
were very unjuſtly treated; and that they poſſeſſed 
the probable means of redreſſing —— by 
5 | dez; 


CENT. III. IN THE THIRD CENTURY, 593 


force: and further, —we are now arguing on the 


tuppoſition that they thought it law ful to us E thoſe 
means, ] affirm then, that which ever way we turn, 
we muſt be preſented with the fame concluſion, — 
namely, that, under ſuch circumſtances, refiſtance 
would infallibly have taken place ;—whereas,—on 
the contrary, it appears,—not from a few ſcattered 
paſſages, but from the whole tenour of the writings 
of the Chriftians—and, what is ſtill more, from their 
uniform practice, without any exception, that 
they thought it UNCHRISTIAN to ſeek this mode 


of relief. Patience, and prayer, and charity were 


their only arms: Nor is it poſſible to find a ſingle 
inſtance of a Chriſtian intermeddling with the po- 
litics of nts time. | 
Muſt we not then conclude—That they under- 
| ſtood the rules laid down in the thirteenth chapter 
to the Romans, and other parts of the New Tel- 
ment of like import, in their plain, and literal 
lenſe?—That they thought it wrong to revenge 
injuries, public as well as private, and referred 
themſelves wholly to him who hath ſaid, Ven- 
geance is mine!”—] believe we have no other 
alternative: This was the ſum of Chriſtian poli- 
tics; and, in this way of underſtanding the Goſpel- 
rules of - ſubmiſſion and of ſuffering, —it is not 
hard to conceive, what an advantage ſuch a ſpirit 
of patience and of abſtraction from ſecular politics 
proved to them, in making them feel themſelves 
ſtrangers and pilgrims on earth, in caufing them 
to long for the heavenly ſtate, in deadening their 
affections to the world, and in exerciſing them in 
faith and charity: And, whenever real Chriſtians, in 
our times, ſhall more fully emancipate themſelves 
from the ambitious notions, with which the preſent 
babits and prejudices of men infect them, and, 
through Divine Grace, ſhall catch this ſame ſpirit 
of the primitive believers, they will then ſee a 
Vol. I. 5 beauty 


594 HISTORY OF THE CHURCH CHAP. xx. 


beauty in the New Teſtament- principles on this 
ſubject, of which they have now little 1dea.— 
The love of the world will then ceaſe to entangle 
them ſo ſtrongly; and primitive apoſtolic faith and 
practice will again vifit the earth in its genuine 
ſimplicity. 

The monaſtic ſpirit, I have already obſerved, 
had begun to appear during the Decian perſecu- 


A. P. tion. About the year two hundred and feventy 
270. lived Anthony the Egyptian, the firſt founder of 


theſe communities. Athanaſius has written his 
life; and, I doubt not, but many moderns may 
judge the employment to be a proof of weakneſs of 
mind. Poſterity will, probably, requite them by 
being equally raſh and uncandid in paſting a fimilar 
cenſure on prefent charaers.—In truth, Athana- 
ſius was a man of ſolid ſenſe and great capacity; 
but theſe endowments are not always a defence 
againſt faſhionable errors; and unhappily, the 
Monkiſh ſuperſtition was, in his time, growing up - 
into high admiration.—lt is much to be wiſhed, 
that men adverted more cloſely to the * fins. 
which eafily beſet themſelves” in their own days; 
for then, they would be leſs quick-fighted in diſ- 
covering the abſurdities of former ages, and alſo 
leſs diſpoſed to form oftentatious and pharifaical 
compariſons between what they term modern ex- 
cellencies and ancient defets.—Anthony, it ſeems, 
perverting a few texts of Scripture, took upon 
himſelf to live in folitude. His auſterities were 
exceſſive: and the moſt ridiculous ſtories are told 
of his conteſts with the devil: They merit not the 
leaſt attention: I obſerve in them, however, a 
dangerous ſpirit of ſelf-righteous pride and vain- 
glory, by which this fame Anthony was encouraged 
in his progreſs, and which will lead a man very far 
in external ſhews of holineſs, while there 1s — 

OT 


CENTr. III. IN THE THIRD CENTURY. 595 


of the reality. It is probable that his life, as it is 
recorded by Athanaſius, might, as ſuperſtition grew 
more and more reputable, appear admirable in the 
eyes of many perſons, who were much better men 
than this celebrated Monk himſelf. 

We ſhall, for the preſent, leave Anthony, pro- 
pagating the monaſtic diſpoſition, and extending 
its influence not only into the next century, but 
for many ages after, and conclude this view of the 
ſtate of the third century, with expreſſing our regret 
* that the faith and love of the Goſpel recerved, 

toward the cloſe of it, a dreadful blow from the 
encouragement of this un-chriſtian practice.” 


— — 


7 * 


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PPz C--H-A-P. 


596 HISTORY or THE CHURCH. CHAP. XXL. 


CHAP. XXI. 


TESTIMONIES TO THE CHURCH OF CHRIST 
FROM ITS ENEMIES. 


HE faſtidious indifference at leaſt, if not the 
virulent enmity, ſhewn to the Goſpel by the 
8 Greece and Rome, during the three 
firſt centuries, leaves one little reaſon to e 
much account of Chriſtians through the channel 
of THEIR writings. Nor is the caſe materially dif- 
ferent in our own days*—A few curſory, farcaſtic, 
and ill - informed reflections are all that, in writers of 
polite eſtimation, can be found, concerning more 
modern revivals and propagation of evangelical 
truth and godlineſs. Something, however, of this 
fort is to be gleaned, which may throw light on 
the ae os renee in the ſecond and third cen- 
turies: And, Celſus will be more to our 
purpoſe than all the other authors together; par- 
ticularly, if we attend to the extracts from his 
writings preſerved by Origen. —My views in pre- 
ſenting the reader with the following few quota- 
tions from heathen authors, is, not merely to _ 
bliſh the general credibility of the Goſpel, b 
rather, to illuſtrate the character of real Chrif- 
tians, and to point out ſome of the effects of the 
work of the Holy Spirit upon their minds. 
In the former part of the ſecond century 
riſhed the Stoic Philoſopher Epictetus. Arrian 
has publiſhed his diſcourſes. In one paſſage he 


occaſionally 


flou- 


, CENT. 111. TESTIMONIES, &c. 597 


occaſionally ſpeaks of the Galilzans, as indiffer- 
ent to ſufferings, from madneſs or from habit.” 
| Theſe Galilæans are obviouſly Chriſtians.— 
Through the operation of what cauſe they were 
indifferent to ſufferings, we ſhall be willing ro 


learn from thoſe who better underſtand the ſub- 


ject. Indeed they took joyfully the ſpoiling of 
their goods, becauſe they were convinced that they 
had, 1n heaven, a better and an enduring ſubſtance. 
Chriſtian faith and hope afford motives truly de- 
ſerving a better name than madneſs or habit. But 
the fact is atteſted by this prejudiced philoſopher, 
— namely, that Chriſtians were then expoſed to 
ſingular ſufferings, and that they bore them with 
a compoſure and ſerenity ſo aſtoniſhing, that phi- 
loſophers knew not how to account for their pati- 
ence. They did not underſtand, that they were 
ſtrengthened with might, by the glorious power 
of their God, to all patience and long-ſuffering 
with joyfulneſs. 
In the ſame century, Apuleius, a ludicrous au- 

thor, in his Metamorphoſis ſpeaks of a baker, a 
ſort of man, troubled with a bad wife, who 
was poſſeſſed of every vice ;— perverſe, —a drunk- 
ard, —lewd,—a follower of vain obfervances,—and 


a woman, who pretended that the Deity was oxLY. 


ONE. 
I conjecture that Apuleius would have taken no 


notice of her other crimes, if ſhe had not been guilty 


of this laſt. Mark the revolution in ſentiment, 


which Chriftianity has made in the world. Through- 
out Europe the character of any man's underſtand- 


ing would, at preſent, be much impeached, who 


ſhould ſeriouſly aſſert a plurality of Gods.—-In_ 
the ſecond century, the belief of the Divine Unity 


is, by a polite author claſſed with an aſſemblage 
of vices. —W hat have ye been doing, philoſophers, 
; PP 3 212 that 


598 HISTORY OF THE CHURCH. CHAP. XXI, 


that ye never could rid mankind of that polytheiſm, 
which every philoſopher now deſpiſes? Open the 
eyes of your underſtandings, and learn that God 
has effected this mighty change by the Goſpel.— 
This woman was, doubtleſs, a Chriſtian by pro- 
feſſion; but we cannot now tell, whether ſhe 
merited the reproaches with which her memory 
is loaded; nor can we ſay, in what ſenſe her huſ- 
band, who was plainly a pagan, deſerved the ap- 
pellation of a good fort of man; but we know 
that the world, without much ſcruple, denominates 
its followers to be good fort of men; and we alſo 
know who faid,—* If ye were of the world, the 
world would love its own.“ 
The extracts from Celſus, —who wrote in the 
latter end of the ſecond century, —preſerved in 
Origen's work againſt him, are very valuable in 
the light which I have ſtated. I ſhall ſelect a few 
paſſages, partly from my own obſervations, and 
partly from the collections of others.—The reader 
muſt be prepared to hear bitter things. A more 
ſpiteful calumniator hardly ever exiſted; but he 
may ſerve a purpoſe which he never intended: 
When the following extracts have been ſeriouſſy 
conſidered, the juſt inferences to be drawn from 
them, concerning the nature of the Goſpel, and 
the characters ot its profeſſors, cannot fail to pre- 
ſent themſelves to the mind of every candid en- 
quirer after truth. 5 

«© When they ſay,.— Do not EXAMINE, and the 
like, in their uſual manner, ſurely, it is incumbent 
on them to teach what thoſe things are which 
they aſſert, and whence they are derived,” 

„They fay,—Wiſdom in life is a bad thing, 
but folly is good.” 
„ Chriſt was privately educated, and ſerved for 

| hire 


CENT. 111. TESTIMONIES, &c. 599 


hire in Egypt“: he got acquainted with miraculous 
arts there; he returned ; and, relying on his power 
of working miracles, declared himſelf God.“ 

The Apaſtles were infamous men, publicans, 
and abandoned mariners.” 

„Why ſhould you, when an infant, be carried 
into Egypt, leſt you ſhould be murdered? God 
ſhould not fear being put to death.” 

« Ye fay that God was ſent to ſinners; but 
why not to thoſe, who were free from fin; What 
harm is it not to have ſinned?” 37 
Le encourage ſinners, becauſe ye are not 
able to perſuade any really good men; therefore 
ye open the doors to the moſt wicked and aban- 
—— 1 

„Some of them ſay, do not EXAMINE, but 
BELIEVE, and thy FAITH ſhall fave thee.” 
With a ſneer he makes the Chriſtians fay,— 
6 Thele are our inſtitutions: Let not any man of 
learning come here, nor any wiſe man, nor any 
man of prudence; for theſe things are reckoned 
evil by us. But whoever is unlearned, ignorant, and 
filly, let him come without fear.” —* Thus, they 
own that they can gain only the fooliſh, the vul- 
gar, the ſtupid flaves, women and children. — 
They, who converſed with him when alive, and 
heard his voice, and followed him as their maſ- 
ter, when they ſaw him under puniſhment and 
dying, were ſo far from dying with him or for him, 
or from being induced to deſpiſe ſufferings, that 
they denied that they were his diſciples :—but now 
YE die with him.” 

He had no reaſon to fear any mortal now, 
after he had died, and, as ye ſay, was a God; 
therefore, 

The authenticity of St. Matt. 2d chap. which has been 
unreaſonably denied, is ſupported by this paſſnge. 

| PP 4 


* 


600 HISTORY OF THE CHURCH. CHAP. XX1, 


therefore, he ſhould have ſhewn himſelf to all 
and particularly, to him that condemned him.” 

« He perſuaded only twelve abandoned failors, 
and publicans, and did not perſuade even all theſe.” 

« At firſt, when they were but few, they agreed: 
But when they became a multitude they were reat 
again and again; and each will have their own 
factions; for they had factious ſpirits from the be- 
ginning.“ 

« They are now fo ſplit into different ſes, that 
they have only the name left them in common.” 

« All wiſe men are excluded from the doctrine 
of their faith: They call to it only fools and men 

of a ſervile ſpirit.” 
— . Ces upbraids Chriſtians for reckoning 
him, who had a morta} body, to be God; and look- 
ing on themſelves as pious on that account. 
4 The preachers of their Divine Word only at- 
tempt to perſuade fools, — mean and ſenſeleſs per- 
ſons, —ſlaves, women and children. What harm 
can there be in learning, or, — in appearing a man 
of knowledge? What obſtacle can this be to the 
knowledge of God?“ 
We ſee theſe itinerants ſhewing readily their 
tricks to the vulgar, but not approaching the aſ- 
ſemblies of wiſe men; nor daring to ſhew them- 
ſelves THERE: but where they fee boys, —a crowd 
of ſlaves, and ignorant men,—there they thruſt in 
themſelves and puff off their doctrine.” 

« You may fee weavers, taylors, and fullers, 
illiterate and ruſtic men, in their houſes, —but not 
daring to utter a word before perſons of age, ex- 
perience, and reſpectability: it is, when they get 
hold of boys, and of ſilly women, privately, that 
they recount their wonderful ſtories; it is then 

that they teach their young diſciples that they 
muſt not mind their fathers or their tutors, but 
obey THEM : Their fathers and guardians, they 


tell 


CENT. 111. TESTIMONIES, &c. 601 


tell them, are quite ignorant and in the dark, 
but themſelves alone have the true wiſdom. And 


if the children take this advice, they pronounce 
them happy; and direct them to leave their fathers 
and tutors, and to go, with the women and their 


play-fellows, into the chambers of the females, or 


into a taylor's or fullers ſhop, that they may learn 
perfection.“ 

<« [n other myſteries, the cryer uſed to ſay, who- 
ever has clean hands, and a good conſcience, and 
a good life, let him come in. But let us hear 
whom THEy call. Whoever is a finner, a fool, 
an infant, a loſt wretch,-the kingdom of God 
will receive him — “ An ux jus r man, if he hum- 
ble himſelf for his crimes, God will receive him; 


but a jus r man, who has proceeded in a courſe of 


virtue from the beginning, if HE look up to him, 
he will not be received.” 


He compares a Chriſtian doctor to a quack, 
who promiſes to heal the ſick, on condition that 
they keep from intelligent Practitioners, leſt his 
ignorance be detected. 


Le will hear them, - though differing ſo ler K 
from one another, and abuſing one another 


foully, —making that boaſt, —< The world is cruci- 


fied to me, and I to the world *.“ 
Ihe fame things are better ſaid by the Greeks, 


and without the imperious denunciation of God, 


or the Son of God.“ 


6c Tf one fort introduce one doctrine, another 
another, and all join in ſaying, * Believe, if ye 
would be ſaved, or depart; what are they to do, 


who defire really to be faved? Are theꝶ to deter- 


mine by the throw of a dye? Where are they to 
turn themſelves, or whom to believe?“ 


« Do 


© Gal vi. 


—_— — wt. 4.0" 


602 HISTORY OF THE CHURCH. CHAP. XX1. 


Do ye not ſee, that any man, that will, may 
carry you away and crucify you and your demon: 
— The Son of God gives you no help?” 

But enough of Celſus.— He would not deſerve 
2 moment's attention, if it were not for the 
light which he throws on the hiſtory of the Chriſ- 
tians of his own times, — that is,—of the ſecond 
century. — | 

It appears evident that there was then a ſingu- 
lar fort of perſons, ſubje& to all manner of ill 
treatment from the reſt of the world; and who 
might be hunted down at pleaſure by violence or 
by calumny.—Celſus inſults them on account of 
their defenceleſs condition, If they had reſiſted 
evil with evil, his malignity would have induced 
him to have reproached them on account of their 
turbulence and ſeditiouſneſs. Undoubtedly then, 
they were a meek, quiet, peaceable, inoffenſive peo- 
ple. It appears alſo, that they worſhipped a per- 
fon, named Jefus, who had been crucified at Jeru- 
ſalem, and,—that they worſhipped him as Gop ; 
and Celſus derides their folly in ſo doing: In his 

view of things, that the ſame perſon ſhould be both 

_ God and man, was the — emppency; Their 
doctrine concerning Chrift appears to him fooliſh be- 
yond meaſure; fit only for the underſtanding of fools, 
and beneath the regard of wiſe men. Even from 
his loofe and ſarcaſtic views of it one may conclude, 
that they laid great ſtreſs on FarTH :—and that 
the exerciſe of it was conſidered as connected with 
ſalvation; but that this exerciſe, in its whole nature, 
was Contrary to all that is eſteemed wile and great 
in the world. It was alſo a great ſtumbling block 
to Celſus, —that men the moſt wicked and aban- 
doned might be ſaved by faith in Jeſus, and,— 
that men's confidence in moral virtues was a bar 
to their ſalvation. Nor does it appear that the 
number 


CENT. Ill. TESTIMONIES, &c. 603 


number of converts among the learned or the great 
was conſiderable :— The lower ranks of men were 
beſt diſpoſed to receive it; and the bulk of Chrif- 
tian profeſſors confiſted of thele. 

From theſe premiſes, with a careful ſtudy of 
the ſacred volume, any man, poſſeſſed of a hum- 
ble ſpirit, may ſee WHAT THE RELIGION was, 
which Celſus ſo vehemently reprobates. It could 
not be the doctrine of common morality. He 
owns, indeed, they taught this, though he fays 
that the philoſophers taught it better. One may 


appeal to any pe rſon almoſt at this day, whether 


Chriſtian be not immenſely ſuperior to an 
thing that is to be learnt from Plato, Tully, or 
Seneca. It has been the faſhion to extol the moral 


part of Scripture,—l fear, with an inſidious eye to 


the DOCTRINAL. What this laſt was in Celſus's 
days, he himſelf, in a meaſure, tells us :—Namely, 
« Chriſt crucified, the living and true Gop, the 
only Saviour of ſinful men;—the neceſſity of re- 
nouncing our own wiſdom and righteouſneſs ;— 
ſalvation through faith alone; - dependence on our 
ſuppoſed goodnels, ruinous and fatal.” —It is cer- 
tain, that mere moral truths, if they had formed 
the main part of the Chriſtian ſcheme, would not 
ſo much have provoked the enmity of Celſus. 

In other words, the peculiar doctrines of the 
Goſpel, man's fallen ſtate, juſtification by Jeſus 
Chriſt alone, divine illumination and influence, 
theſe, which excite the ill-will of man in his natural 
ſtate now as much as they did then THESE were 
plainly the doctrines which occaſioned ſuch miſre- 
preſentation and abuſe as that, which we have ſeen. 

f the ſerious reader would take the trouble to 
examine a variety of controverſial writings publiſhed 
againſt the revival of godlineſs in our own times, 
he could not fail to be ſtruck with a remarkable 

conformity 


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— 


604 HISTORY OF THE CHURCH. CHAP. xxr. 


conformity of taſte and ſentiment between Celſus 
and many who call themſelves Chriſtian paftors. 
Circumſtances vary: The DRESssES of religious 
profeſſion alter according to the courſe of things 
in this world; and hence, the undiſcerning will 
be liable to form a wrong eſtimate. But, in rea- 
lity, there is no © new thing under the fun.” — 
That, which, in our times, has been derided as 
ENTHUSIASM, was treated in the manner we have 
Juſt deſcribed, by Celſus and others, in the third 
century; and he, who pleaſes, may now ſee in 
England the ſame ſort of perſons, living by the 
faith of the Son of Gop, and held in contempt 
by perſons of the fame ſtamp as Celfus.—It has 
frequently been well obſerved, that this adver- 
ſary of Jeſus Chriſt grves a good teſtimony to 
the miracles and facts of the Goſpel;—and I add, 
with much fatisfaftion, that he is alſo, an excel- 
lent witneſs to the work of the Spirit of God in 
bis day, by ſhewing us what fort of doctrine was 

.preached and proſeſſed by Chriſtians at that time. 
Lucian of Samoſata was a contemporary of 
Celſus. He has already been mentioned, as throw- 
ing conſiderable light on the hiſtory of Chriſtians, 
in the ſtory of Peregrinus. The delufion into 
which this hypocritical profeſſor was fuffered to 
fall, after his apoſtacy, deſerves to be noticed as a 
warning to thoſe, who uſe the name of Jeſus for 
a cloak to ſiniſter purſuits. 3 
He publickly burnt himſelf in the fight of all 
Greece, ſoon after the Olympic games were over v. 
He did it to gain himſelf a name, and © he had his 
reward.” —Heathen authors ſpeak honourably of 
him. The luſtre of his philoſophic life and his 
oftentatious ſuicide expiated, in the eyes of men 
of this world, the guilt and infamy of his juvenile 
profeſſion of the Goſpel.—A ftatue was _—_— to 
im 


® Lardner's Collect. Chap. xix. 


CENT. 111. TESTIMONIES, &c. , 605; 


him at Parium in Myſia, which was ſuppoſed to be 
oracular. f a 

The depth of iniquity, in a Chriſtian view, may 
ſeem, to miſguided and vain philoſophers, the 
perfection of virtue. THE LORD $EETH NOT 
AS MAN SEETH,” 

Lucian tells us alſo of a perſon, named Alexan- 
der, who deluded mankind by oracular falſehoods. 
Some Epicureans detected and expoſed his fallacies, 


which made him declare that Pontus was full of 


Atheiſts and CRRIsTIANSs, who had the aſſurance 


to raiſe ſlanderous ſtories againſt him: And he ex- 


cited the people to drive them away with ſtones, 
He inſtituted myſterious rites, like thoſe of Athens; 
and, on the firſt day of the folemnity, proclama- 
tion was made,—as at Athens, — to the following 
effect: It any Epicurean, CHRIs TI AN, or Atheiſt, 


the people away, — he going before and ſaying, 
*« Away with the Chriſtians:“ then the multitude 


Ciried out again, Away with the Epicureans.” 


We ſee here again that there is nothing NEw 
under the ſun.” A fervent or artful ſupporter of old 
pagan ſuperſtions finds himſelf oppoſed by two forts 
of people, the moſt oppoſite to one another, which 
can poſſibly exift, —Epicurean ſceptics or men of no 
religious principle, —and Chriſtian belie vers: So at 
this day, Chriſtians and Sceptics will unite in diſ- 
countenancing Papal ſuperſtitions ;—bur with how 
different a ſpirit The one with compaſſion and 
gravity, - the other with careleſſneſs and levity— 
and, with how different a deſign . The former to 
eſtabliſh the true worſhip of God. the latter to 
ſptead univerſal infidelity. 


The 


be come hither as a ſpy upon theſe myſteries, let 
him depart with all ſpeed. —A happy initiation to 
thoſe, who believe in God.” Then they thruſt 


= a l 
W. rr 


606 HISTORY OF THE CHURCH. CHAP. xxt. 


The Greek author, Lucian, was himſelf an 
Epicurean, —abounding in wit and profaneneſs. 
His dialogues are full of farcaſtic inſinuations 
againſt the faſhionable idolatry.— He was not 
aware, that he was co-operating with Chriſtians 
in ſubverting the abominations, which had ſub- 
ſiſted for ſo many ages. His writings were, doubt- 
leſs, of uſe in this reſpect: And, who can foreſee 
how ſerviceable, under God, the preſent faſhion- 
able ſpirit of depreciating and lowering Popery 
may be to the future general eſtabliſhment of 
Chriſtianity, though nothing be farther from the 
thoughts or wiſhes of our prefent political fceptics 
and infidels ? - 

There is a dialogue, called Philopatris, afcribed 
to Lucian, but probably written by ſome other 
perſon ſomewhat later. No doubt, it is of high 
_ antiquity. It ridicules the doctrine of the Trinity. 
„ONE THREE, THREE ONE. The moſt high 
God; Son of the Father; the Spirit proceeded 
from the Father.” Such are the expreſſions in 
the dialogue. The author ſpeaks alſo of © a beg- 
garly, ſotrowful company of people: He inſinu- 
ates their diſaffection to government; — that they 
wiſhed for bad news and delighted in public cala- 
mities; — and that ſome of them faſted ten whole 
days without eating, and ſpent whole nights in 
ſinging hymns.” — Who does not ſee in all this 
the miſrepreſentation of an enemy, deſcribing men 
of holy lives and mortified affections, who wor- 
ſhipped the Father, the Son, and the Holy Ghoſt; 
and who, in their deſires and temper, were elevated 
above the world? 5 

Ariſtides the Sophiſt, another contemporary of 
Celſus, ſpeaks with indignation againſt certain per- 
ſons of his day, whom, he obſerves, in manners to 

| 5 


| CENT. 111. TESTIMONIES, &c. 607 


be not unlike che impious people in Paleſtine ; 
for they acknowledge not. the gods: they differ 


from the Greeks and all good men, are dextrous 


in ſubverting houſes and diſturbing families: 
they contribute nothing to public feſtivals, but 
dwell in corners, and are wonderfully * wiſe in 
their own conceits *.“ 


Thus, when men were out of humour with any 


perſons, they compared them to Chriſtians, who, in 
this way, were made the © off-ſcouring of all things.” 
— By ſuch evidences as theſe, however, their ſin- 


gular abſtinence from all reigning vices and fol- 


lies, their ſteady adherence to the worſhip of the 
living God, and the ſtrength of the divine ope- 
' rations on their minds, are proved beyond con- 
tradition. - 
Much about the ſame time, Galen, the famous 


phyſician, gave teſtimony to the firmneſs and per- 
{ſeverance of Chriſtians: * It is eaſier,” ſays he, 


* to convince the diſciples of Moſes and Chriſt 
than phyſicians and philoſophers who are addicted 
to particular ſects; - ſo that their fortitude or 
obſtinacy was PROVERBIAL at that time; and, 
further, —they were a people then well known in 
the world. | 
Plotinus was, in this century, one of the moſt 
celebrated diſciples of the new Platonic ſchool, 
the genius of which, as formed by Ammonius, 
has been before deſcribed. He had ſtudied under 
Ammonius himſelf; and, by the ſtrength of his 
parts, the multiplicity of his literary acquiſitions, 


and the gravity of his manners, he attained a very 


high reputation in the world. He imitated So- 
crates in his pretentions to a communion with a 
demon; and was, by his diſciples, looked on as 
ſomething celeſtial. Perſons of the greateſt qua- 


lity 
* Lardner's Collect. Chap. xx. 


— TT ——— — 2 132 * 4 
r K YT; art TIS 


608 HISTORY OF THE CHURCH. CHAP, xxi. 


lity revered him: The emperor Gallienus was, 
once, on the point of giving him a ruined city in 
Campania, in which he might ſettle a Platonic 
republic.—The man ſeems, to his dying day, to 
have ſupported his philoſophic reveries. When he 
was actually dying, he ſaid, I am endeavouring to 
rejoin that, which is divine in us, to the divine 
part of the univerſe .. Undoubtedly he alluded 
to the XoTION of © God being the ſoul of the 
univerſe,” that Pantheiſtic compound of pride 
and atheiſtic abſurdity, which was the proper creed 
of moſt of the ancient Philoſophers, and was 
even more impious than all the fables of vulgar 
Paganiſm f. „„ 

The oracle of Apollo, we are told, after his 
death, informed his admirers that his ſoul was in 
the Elyſian fields with Plato and Pyth _— 
Such were the artifices by which Satan and his 
human followers endeavoured to raiſe up rivals to 
the Chriſtians. In a work profeſſedly illuſtrating 
the operations of the Spirit of God, it ſeemed pro- 
per to take notice of the contraſts, or rather of 
the counterfeits by which the ſpirit of falſehood 
endeavoured to ſupport the declining cauſe of 
idolatry.—lts vulgar and groſs ſcenes were, in part, 
abandoned, and a more refined habit was given to 
it by philoſophy, which pretended to wiſdom and 
virtue in a high degree. But human philoſophy 
could not produce holineſs, becauſe humility and 
the faith of Jeſus were not there: Pride was its 
_ predominant feature; and while thouſands found, 
even in this life, the ſalutary benefits of Chriſti- 
anity, vain philoſophers prated concerning virtue, 

but 


2 | | 
Low is point ably diſcuſſed in Warburton's Legation of 
es. 


CENT. 111. TESTIMONIES, &c. 609 


but effected nothing either for the honour of God, 
or the good of mankind. 

One of the moſt ſtudious and laborious diſ- 
ciples of Plotinus was Amelius. It is evident, 
from a“ paſſage of Euſebius, that he made at- 
tempts to unite ſomething of Chriſtianity with 
Platoniſm, juſt as we have ſeen Origen, - who 
was of the ſame ſchool, — mix ſomething of the 
latter with the former, to the great prejudice of 
the Goſpel. This was the Word,” ſays he, by 
whom, he being himſelf eternal, were made all 
things that are; — the ſame whom the barbarian 
affirms to have been in the place and dignity of a 
principle, and to be with God, and to be God: 
by whom all things were made, and in whom 
every thing that was made has its life and being; 
who, deſcending into body and putting on fleth, 
took the form of man; though he even then gave 
proof of the majeſty of his nature; nay, and after 
his diſſolution he was deified again, and is God, 
the ſame he was before he deſcended into body, and 
fleſh, and man.“ 

This may be called no mean teſtimony to the 
| Goſpel of St. John, — for he 1s, doubtleſs, the barba- 
rian here mentioned: — The ideas of Chriſtianity, 
it ſeems, in ſome looſe ambiguous manner, were 
admitted by theſe philoſophers, and incorporated 
into their ſyſtem: and ſo, in modern times, Swe- 

denburg, Rouſſeau, or Bolingbroke, have not been 
unwilling to enoble their compoſitions with ſublime 
ſentiments taken from the ſacred writings, but 
confuſedly underſtood; while yet, they ſtood aloof 
from the ſociety of Chaiftians: affected to think 
them little 3 than barbarians, and made not, 
in 


* Euſeb. Pr. Ev.— See Lardner's Collections, Chap. xxxiii. 
Vol. I. K 


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610 HISTORY OF THE CHURCH. CHAP, XXL. 
in their own caſe, the leaſt approach to the faith 
and love of Jeſus. ” Th 

Thus alſo Longinus, a ſcholar of the fame 
ſchool, and well acquainted with Plotinus, in his 


treatiſe on the ſublime, produces a fine quotation 


from the firſt chapter of Geneſis, and calls Moſes, 
a man of no mean genius . Likewiſe, a fragment 


of this fame writer, which has been preſerved; 


—and of which I ſee no reaſon to doubt the au- 


| thenticity, —ſpeaks of Paul of Tarſus, as one of the 


greateſt of orators; and alſo, as the firſt ſupporter 


of a doctrine by no means proved to be true. 


This paſſage is exactly in the ſtyle of Longi- 
nus,—rather nervous than elegant.—lIt is found 
in a manuſcript of the Goſpels of very good au- 
thority;—and no ſufficient reaſon has been given 
for ſuſpecting its genuineneſs.— The internal evi- 
dence is all againſt ſuch a ſuſpicion. The ſup- 


| poſed author was a moſt judicious critic,—-it ever 


there was a perſon in the world, who deſerved 
that character; — and therefore he was very capa- 


ble, by the excellency of his taſte, of ſeeing and 
reliſhing the BEAUTIESõ of St. Paul's compoſitions : 
Hie poſſeſſed a very candid temper, which would 


diſpoſe him to acknowledge them; and he was 
perfectly indifferent in regard to rehgion,—which 
accounts for his overlooking what ought, prin- 
cipally, to have fixed his attention. For thetc 


| reaſons, I reject the gratuitous and improbable 


aſſertion, which has been made,—that this clauſe 
concerning St. Paul was forged by ſome Chriſ- 

We lee, hence, how well Chriſtians were 
known in the third century ;—and what reſpect 
their doctrine, even then obtained in the world 
from thoſe, who, as far as their own perſonal 


| intereſts 
© Op TUXwv av. 


CENT, It. TESTIMONIES, &c. 611 


intereſts might be affected, were either averſe to 
embrace the Goſpel, or at leaſt quite careleſs con- 
cerning it. | 
Porphyry is the laſt unwilling witneſs for Chriſ- 
tians whom [I ſhall mention within the third cen- 
tury. There is a work, indeed, bearing his name, 
entitled the Philolophy of Oracles, in which there 
are very ſtrong teſtimonies in favour of the Goſ- 
pel: but as it appears to have been written in the 
time of Conſtantine, or, after the civil eſtabliſh- 
ment of Chriftianity, the conſideration of it pro- 
perly belongs to the hiſtory of the next century. 
This man was born at Tyre in Phonicia,— 


was a ſcholar of Plotinus, and, —like the reſt 


of that ſchool, — maintained a gravity of manners, 
and entered vigorouſly into Platonic refinements. 
In acrimony againft Chriſtians he far exceeded 
them all. He took much pains to overturn the 
Goſpel; and it muſt be confeſſed his learning 
and acuteneſs were conſiderable. The very few 
fragments extant of his works afford us no great 


opportunity to judge of the extent of his capa- 


city, or of the depth of his judgment : but, from 
the ſerious pains taken by the ancient Chriſtians 


to confute him, we may conclude that his abi- 


lities were of a far higher order than thoſe of 
Celſus. „ 

In a paſſage, preſerved by Euſebius *, he cen- 
ſures the famous Origen for leaving Gentiliſm 


and embracing the barbarian temerity, —that is, 


the Goſpel. That he ſtates the fact erroneouſly, 


is certain: for Origen was brought up under 
Chriſtian parents; but I had almoſt faid, that 


that great man merited ſuch a reproach on ac- 

count of the extravagant reſpect, which he payed 

| ta 

* Euſeb. Book 6, Chap. 18. 
BE = = 2068 


612 HISTORY OF THE CHURCH. CHAP. XXI. 


to the enemies of Chriſtianity.—Porphyry allows 
him to have been a great proficient in philoſophy ; 
and ſays, —that he was very converſant with Plato, 
Longinus, and the works of the Pythagoreans 
and Stoics;—and, that he learnt from theſe the 
allegorical method of explaining the Greek myſ- 
teries, and, by forced interpretations inconſiſtent 
in themſelves, and unſuitable to thoſe writings, 
applied it to the Jewiſh Scriptures. | 

Fas EST ET AB HOSTE DOCERL.—The fin- 
ciful mode of Origen in interpreting Scripture 1s 
here juſtly condemned by Porphry : or, which is 
the fame thing,. — the Ammonian ſcheme is al- 
lowed by him to be unſuitable to thoſe writings. 
Origen did much miſchief by making ſuch attempts: 
Let the word of God ſtand fimple and alone: and 
let philoſophers be left to their own inventions: 
ehe enmity of Porphyry was not abated by the 
complaiſance of philoſophizing Chriſtians; nor 
did their conceſſions make any converts to evan- 
gelical truth. 

His captious reaſonings againſt the book of Daniel 
ſhew him to be a bitter, but ineffectual adverſary to 
Chriſtianity : The conſideration of theſe, however, 
fall not within our defign.—The ſame may be ſaid 
of various cavils which he made to many paſ- 
ſages in the Goſpel: We have ſeen a ſufficient 
ſpecimen of the ſame ſpirit in Celſus. 

Ingenuity and malevolence, when united, ſel- 
dom fail in forming plauſible objections, wherever 
opportunities offer. The cenſure which St. Paul, 
in the Epiſtle to the Galatians, has left upon St. 
Peter, engaged the attention of Porphyry, and 
induced him, from an occaſional difference be- 
tween the Apoſtles, to form an* argument againſt 
the whole of their religion. I have, already, in 
| the 
* Lardner's Collections, Chap. xxxvii. 


CENT. 111. TESTIMONIES, &c. 613 


the former part of this volume, ſtated my deliberate 
judgment on this ſubject; — and, I may here add. 
that the very clear teſtimony which St. Peter, 
toward the concluſion of his ſecond epiſtle, gives 
to the inſpired character of St. Paul, at the fame 
time that it demonſtrates the harmony of the 
Apoſtles, remains one of the faireſt monuments 
of St. Peter's humility and candour.—On exa- 
mination, then, it appears, that theſe attacks of 
enemies are, in fact, ſo many evidences of the vir- 
tues and graces of the Chriſtians. Surely truth, 
and wiſdom, and goodneſs may well be preſumed to 
be with thoſe, whom their adverſaries aſſault with 
ſuch frivolous objectionz. 

On account of an epidemical diſorder raging 
in a certain city, Porphyry obſerves, * Men won- 
der now that diſtempers have ſeized the city fo 
many years: they forget that Æſculapius and the 
other gods no longer dwell among them: for, ſince 
Jeſus was honoured, no one has received any public 
benefit from the * gods. . 

What a teſtimony is this to the great progreſs 
of Chriftianity in his day! Malevolence con- 
 FESSES, at the very time that it impiouſly and ab- 
ſurdly complains. 

Matrons and women,” ſays Porphyry, com- 
poſe their ſenate, and rule in the churches; and 
the prieſtly order is * of e to their 
good pleaſure .“ 

The falſity of all this is notorious; but the 
teſtimony here given, by the mouth of an enemy, 
to the piety of the female Chriſtians, 1s perfectly 
agreeable to the accounts of the New Teſtament, 
and to the hiſtory of all revivals of godlineſs in 
every age in none of which women had the 

government ; 


0 „ Euſebius. + Ibid. 
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614 HISTORY OF THE CHURCH. CHAP. XX1, 


government; but, in all a great concern 
by their pious exertions. There is ; neither male 
nor female, but YE ARE ALL ONE Ix CaurisT 


Javba® 


« If Chriſt be the way of ſalvation, the truth, 


and the life; and if they only, who believe in him 


ſhall be ſaved, what became of the men who lived 
before his coming *?“ 


The reader has often heard fimilar objections 
made in dur days. The Chriſtians preached 


then the fame doctrine of falvation, —OXLY BY 


CarrsT,—which is now ſtigmatized as uncha- 
ritable. 


A perſon aſked Apollo how to make his wife 


relinquiſh Chriſtianity? It is eaſier perhaps, re- 
plied the oracle, to write on water, or to fly into 


the air, than to reclaim her. Leave her, in her 


folly, to hymn in a faint mournful voice the dead 


God, who publicly ſuffered death from judges of 
fingular wiſdom t.“ 
This tory, told by Porphyry, is a memorable 
teſtimony of the conſtancy of Chriſtians.—lr alto 
2 appears, that they were accuſtomed to wor- 

p Jeſus as God; and, that they were not aſhamed 
7 Aa notwithſtanding the 1gnominy of his crols. 
The atteſtation, however, here given of the wiſ- 
dom of Caiaphas and of Pontius Pilate, will not to 


readily be admitted. 


The enemies of vital godlineſs, i in our days, 
may ſee from the various cavils and miſrepreſenta- 


tions contained in theſe extracts, that their ancient 


brethren in infidelity have been beforehand with 
them in all their moſt material objections. The 
doctrine, the ſpirit, and the 8 of real Chriſ- 
tians, 1 from theſe evidences: And the 


work 
* Euſebius. 1 + Buller's Hiſtory. 


CENT. III. TESTIMONIES, &c. 615 


work of the Spirit of God on the hearts of 
men, in attaching them to Jeſus, and in divorc- 
ing them from all that the world delights in, 1s no 
leſs manifeſt than the malignity of our depraved 
nature in 2 hating and oppoſing it. 


Q Q 4 CHAP. 


OO OR URS As : — — 


616 HISTORY OF THE CHURCH. CHAP. XXIT. 


CHAP. XXII. 


CONNECTION BETWEEN THE DOCTRINE AND 
PRACTICE OF „ CHRISTIANS. 


I AM ſenſible that many parts of the foregoing 
hiſtory may appear to ſeveral perſons defective in 
point of candour.—* Why ſuch folicitude to prove 
men Trinitarians in opinion? Why fo ſtrict an eye 
kept, all along, on the doctrines Sandor called 
Evangelical by enthuſiaſts and ſectaries?— Of what 
importance are opinions, if men's practice be right? 
Why is not all the ſtreſs of commendation laid 
on holineſs of life, on integrity, and on charity?” 
This language is ſpecious, but is chargeable 
with the following erroneous notion: It ſuppoſes 
that there is no real connexion between doctrine 
and practice. Now, a ſound Chriſtian cannot ad- 
mit, — however faſhionable the ſentiment may be, 
—that all forts of religious opinions are equally 
influential, or equally ineffective in the produc- 
tion of virtuous conduct. The Scripture connects 
ſanctification with belief of the truth“. Our Lord 
himſelf prays that his diſciples may be © ſanctified 
through the truth? :” © The blog of Chriſt purges 
the conſcience from dead works to ſerve the living 
God :“ And a right faith in Jeſus © overcomes the 
world.” St. John challenges men to prove that 


they can overcome the world by any other way &: 


and, 
„ John 17, 8. 7 2 Theſſ. i. 13. t Heb. ix. 14. 


CENT. 111. PRIMITIVE CHRISTIANS. _. 517 


and, in the chapter now alluded to, he is very 
particular in defcribing what that faith is. In 


fine, Chriſt gave himſelf for us, © that he might re- 


deem us from all iniquity, and purify to himſelf a 
peculiar people zealous of good works *. —If then 
this zeal for good works be the EFFECT of ns 
redemption, — how is it poſſible that a perſon, who 
diſbelieves the important doctrines eſſentially con- 
cerned 1n that redemption, ſhould have any true 
zeal for good works. By the ſuppoſition, the 
man never uſes, but has an averſion to, the means, 
which God has expreſsly appointed and made ne- 
ceſſary for the attainment of this end. —Let this 
conciſe argument be well conſidered. 

The peculiar doctrines of the Golpel are, Ori- 
ginal fin, —Juſtification by the grace of Jeſus 
Chriſt, His Godhead and atonement,—the Di- 


vinity and the efficacious influences of the Holy 
Ghoſt. We appeal to the Scriptures for the proof 


of this aſſertion. If it cannot be proved THENCE, 
it is not to be proved at all. The tradition of the 


Church, if it were more uniform than it is, can 


never ſufficienthy demonſtrate it. But ſtill, an 
authentic hiſtory of the character of the firſt 
Chriſtians is very inſtructive, —and as ſuch, merits 
our moſt ſerious attention. We have found that 
the doctrines juſt ſtated were, in the primitive 
times, conſtantly held by men allowed to be the 
moſt wiſe and upright. Surely, ſo remarkable a 
fact might well induce thoſe, who, in our times, 
oppoſe theſe doctrines with all their power, to 
heſitate a little. to entertain doubts whether 
their own ſentiments be right; and laſtly—no lon- 
ger to call their adverſaries zealots in seECULA- 
TIVE religion.— One would think, that when the 


Scripture itſelf affirms the exiſtence of a connexion 


between 
* Titus ii. 14. 


618 HISTORY OF THE CHURCH. CHAP, xxII. 


between faith and practice, and when the hiſtory 
of Chriſtian antiquity exemplifies that connexion, 
neither the articles of belief themſelves ought to 
be coldly denominated sPpECULATIVE, nor the 
zeal ufed in ſupporting them be reproached with 
the contemptuous name of ExXTHUSIASM.—Such 
reflections as theſe, it is hoped, may remove from 
the mind of the reader any unfavourable idea of 
the hiftorian's diſpoſition in regard to candour. — 
True candour conſiſts, - not in endeavouring to 
render an adverſary contemptible by uſing the 
hard terms, ent huſiaſt, fanatic, bigot, and ſuch 
like; but in fairly bringing forward and digeſting 
evidence, and in drawing warrantable inferences 
On . | 
| Two things have been ſhewn to have uniformly 
taken place during the three firft centuries ;— 
firſt, that there exiſted, all along, a number of per- 
ſons bearing the Chriſtian name, whole lives proved 
them to be * the excellent of the earth.” And 
ſecondly, that, as far as appears, the character of 
genuine virtue belonged excluſively to men who 
eſpouſed the peculiar doctrines of the Goſpel. 
From the Apoſtles down to Ignatius, Polycarp, 
and Irenzus; and, from them, to the age of 
Origen, both theſe affertions are demonſtrable by 
the cleareſt evidence. SD | 
Origen alone, of all perſons of ſuperior repu- 
tation in the Church, has been ſuſpected as de- 
ficient in point of orthodoxy. If the fuſpicion 
were ſwelled into a certain proof, the diſcredit, 
which his philoſophic mixtures have brought on 
his character, and the cenſures, which fo many 
wiſe and good men have fo freely paſſed on him, 
as unſound in the faith, would rather prove our 
aſſertion of the uniformity of Chriſtian belief in 
theſe articles than the contrary. But, that Origen, 
on the whole, believed theſe doctrines, is ſuf- 
ficiently 


CENT. 111. PRIMITIVE CHRISTIANS, big 
ficiently proved by expreſs paſlages of is works: 


—and his well-known curious and adventurous 
| ſpirit of enquiry in ſubjects on which he never 
meant to be poſitive, will account for his ambi- 
guities. | 

TI cannot allow Dionyſius of Alexandria, merely 
becauſe he was once ſuſpected to be heretical, to be 
an exception to my pofition. His notorious ex- 
planation of himſelf ſufficiently confutes the ſur- 
miſe. The age of Cyprian is full of the moſt 
luminous wi. 4 Even the treatiſe of Novatian 
on the Trinity is itſelf a ſtrong argument on the 
lame fide of the queſtion. An elaborate, copious 
and diſtinct treatiſe on ſuch a ſubject written by an 
innovator, —and the FIRST DISSENTER,—apainſt 
whom I have freely owned the beſt men of thoſe 
tunes were much too cenforious,—would doubt- 
leſs have been branded with peculiar infamy in 
the Church, if it had contained any ſentiments 
contrary to the apoſtolic faith. Its deviation from 
truth would have been marked with peculiar aſ- 
perity. But it is univerſally allowed, that the No- 
vatians held the ſame doctrines as the general 
Church, and differed only in point of diſcipline. 
What greater proof can be defired than ſuch an 
uniformity ? 

Perhaps the caſe of Paul of Samoſata may illuſ- 
trate the ſubje& ſtill more forcibly. —A hikes 
was, by the concurrent voice of the whole Chrit- 
tian Church, degraded and expelled, becauſe he 
oppoled theſe doctrines.— The excellent lives of 
men of orthodox views are evident in theſe times 
of true goodneſs. I cannot find any proofs of 
ſuch excellence in other perſons who called them- 
ſclves Chriſtians. I acknowledge the ſcantineſs of 
hiſtorical materials: I make allowance for the 
prejudices of writers; and, I do not forget, that the 


compoſitions 


620 RiSTORT OF THE CHURCH. CHAP. XXIT. 


compoſitions of none, but of the orthodox of thoſe 
times, have come down to us. But, after all, it ſeems 
impoſſible to reject the repeated teſtimony of ſuch a 
man as Irenæus, to the wickedneſs of the heretics. — 
The immoral character of Paul of Samoſata is well 
known; and men of real holineſs and virtue can 
ſcarce be entirely hid in any age in which they exiſt. 

We have been told indeed great things of the 
Ebionites; and they have been ſet up as the true 
ſtandard of primitive orthodoxy. But it ſeems 
ſcarcely poſſible for any man of learning, who has a 
diſpoſition to examine things fairly and candidly, to 
lay weight on fuch a wild and groundleſs opinion.— 
Who is this Ebion?—“ Who is this uncircum- 
ciſed Philiſtine, that he ſhould defy the armies 
of the living God?“ Let it be admitted that he 
and his party believed and thought of St. Paul 
and of Chriſtian doctrines, and of Chriſt himſelf, 
exactly as ſome perſons do, who at this day call 
themſelves RATIONAL Chriſtians.— Will it thence 
follow that the holy Scriptures will be beſt inter- 
preted by conſulting the opinions of an obſcure 
perſon, of whom all we know is contained in only a 
few lines, and whoſe very exiſtence is but faintly 
proved; and whole ſect allo, though it had certainly 
an EARLY, if any, exiſtence, was condemned in the 
_ Chriſtian churches, and even by Origen *. as 
heretical“? 

It muſt be admitted that the Ebionites, in not re- 
ceiving St. Paul's Epiſtles, as Origen tells us, acted 
CONSISTENTLY. THEIR ſentiments, and thole of 
St. Paul, are in direct oppoſition to each other.— 
But, what are we to think of men who rejected 
thirteen epiſtles of the new teſtament, of whole 
divine authority there never was any doubt among 
real Chriſtians? 

3 
* See Oxigen ad. Celſum, Book 5, towards the end. 


CENT. 111. PRIMITIVE CHRISTIANS. 621 


And, though the Epiſtle to the Hebrews has 
abundant proofs of Divine inſpiration, yer, if one 
were to allow, tor a moment, that it was only the | 
work of ſome pious perſon of very high antiquity 
in the Church, and held in very great eſtimation, 
who, that ſoberly examines the balance of evi- 
dences, would heſitate to decide that its autho- 
rity greatly exceeded any poſſible reſpect due to 
the opinions of the Ebionites? Then,—in this 
regular argumentative compoſition we find certain 
doctrines enlarged on very much, and ſupported by 
the united voices of the Old and New Teſtament, 
—which doctrines, by an obſcure lect, of whom 
we, literally, know next to nothing, are barely 
denied, —A chain of cloſe reaſoning on the one 
| hand; - mere poſitive aſſett ions on the other! 

In judging of hiſtorical evidence, no rule can 
be better founded, than that - the concurrent 
teſtimony of the beſt writers ouglit always to out- 

weigh the fingle affirmation of any particular per- 
ſon.— It is on this ground that the relation of 
Perſian affairs by Cteſias is looked on as romantic. 
The account ot the death of Cyrus alto, as ſlain by 
Tomyris, the Scythian Queen, has no credit, be- 
cauſe of the ſuperior credibility of Xenophon, and 
of other hiſtorians. And he would be thought a 
weak critic in hiſtory, who ſhould in our days 
allert, that 


Charlemagne, with all his peerage, fell by Fontarabia.“ 


Milton, as a poet, may be allowed to ſay this 
on the evidence of romances: But ſober hiſtory, 
which aſſerts in general the contrary, muſt be be- 
lieved. — On ſuch weak foundations ſeems to me to 


ſtand the authority of the Ebionites in matters of 
Chriſtian doctrine. 


Let 


622 HISTORY OF THE CHURCH. CHAP. XXIL. 


Let not the reader forget, that the object of 
this whole argument 1s to eftabliſh the indiffoluble 
connexion, which ſubſiſts between principle and 
practice. For this purpoſe it may be uſeful to 
attend a little to the INTERNAL NATURE of Chrif- 
tian principles. 

If there be a favourite point in Scripture, it is 
the recommendation of humility, The truly hum- 
ble, with all their imperfections, will be admitted 
into heaven; the proud, with all the virtue com- 
patible with pride, will be excluded. Thoſe 
doctrines, therefore, which fupport humility muſt 
be divine : thoſe, which nouriſh pride muft be 
« earthly, ſenſual, deviliſh*.” Now the evange- 
ical doctrines, juſt mentioned, are all of the for- 
mer fort. The more they are reliſhed and admired, 
the more do they direct the mind to honour God, 
to feel even infinite obligation ro him, to enter- 
tain the loweſt ideas of ourſelves, to confound the 
pride of intellect, of riches, of virtue, of every 


thing human. To fing ſalvation to God and the 


Lamb, to confeſs our deſert of deſtruction, and 
to aſcribe our dehverance from it to the atoning 
blood of Jefus,—this is the employment of hea- 
ven. The taftes and tempers adapted to fuch 
employment muft be formed here on earth by 
GRACE; and the whole work of the Spirit, which 
we have ſeen exemplified in three centuries, is to 
produce and ſupport theſe diſpofitions: And, in 
the words and actions of holy men, we have ſeen 
this effect. They believed heartily the truth of 
_ doctrines the moſt humihating. They were poor 
in ſpirit, and patient under the ſevereſt treatment 
and the moft cruel} injuries, becauſe they were 
conſcious of deſerving much worſe: they were 
contented in the meaneſt circumſtances, * 

they 


® James ii. 15. 


CENT. 111. PRIMITIVE CHRISTIANS, 623 


they felt the beauty of His condeſcenfion, who 
though HE was rich became poor for their fakes, 
and who has provided for them ſure and eternal 
riches. They were ſerene and confident in God, 
becauſe they viewed HIM as their Father through 
the 'grace of Chriſt; they were full of charity, 
becauſe they knew the love of God in Chriſt: 
and, in honour they preferred others to themſelves, 
becauſe they were ever conſcious of their own de- 
pravity :—in fine,—they gladly endured reproach 
tor Chrift's ſake, becauſe they knew his kingdom 
was not of this world. f 

Now take from theſe men the peculiar doc- 
trines of the Goſpel, and all the motives and 
ſprings within them of thoſe actions, which are 
peculiar Chriſtian, are annihilated.— Mere morals, 
as taught by ſenſible heathens, and whatever was 
by them eſteemed reputable in ſocial life, may re- 
main; but that, which is properly of a pious and 
humble nature, is no more. ” 
For, whoever daily feels himſelf to be helpleſs, 
corrupt, and unworthy; the man, whole hope of 
divine favour cannot exiſt for a moment, but 
under the belief of the moſt ſtupendous grace; 
the man, who is compelled to pray by the voice 
of conſtant internal neceffity, and who experiences 
the anſwer of prayer by repcated ſupernatural aids, 
ſuch an one mult be habituated to the perpetual 
exerciſe of cultivating humbliag reflections con- 
cerning himſelf, and 6RATEFUL feelings towards 
his Maker. It is eaſy to tee what a founda- 
tion is here laid of meekneſs, gentleneſs, modeſty, 
ſubmiſſion to the will of God, and of genuine 
compaſſion for the moſt wicked and moſt injurious, | 
the truly humbled Chriſtian always remember- 
ing that he himſelf, by nature, 1s a child of wrath, 
as well as others. Nor is there a virtue among the 
numerous 


624 HISTORY OF THE CHURCH. CHAP. XXH1, 


numerous ones, for which the primitive Chriſtians 
were ſo much renowned, but it may be traced up 
to thefe principles. 

It has been ſaid, indeed, = that the ſenſe of gra- 
titude to God may be as ftrong in the minds of 
thoſe who think better of human nature, in its 
preſent ſtate, becauſe they muſt own they are in- 
debted to God for their natural powers and faculties. 
But the very feelings of the ſame human nature itſelf 
contradict the poſition. Something like gratitude 
and humility may be produced, where men are every 
moment, by experience, made ſenfible of their de- 
pendent condition: not ſo, where they only admit 
it in general theory, but are not led, experimentally, 
to an habitual ſenſe of their real ſtare. Do parents 
expect to find a more grateful and more humble 
conduct in their children, by making them com- 
pletely independent at once, or, by ſupplying them 
liberally indeed, but fill in fuch a way as to 
keep them continually ſenſible of their depen- 
dence? 

The influence of anti-evangelical doctrines on 
the practice 1s but too evident. 

—Thole, who efpouſe them, if preferved, by pro- 
vidence, in the practice of a decent moral con- 
duct, are, among ourſelves at this day, the proudeſt 
of men. Even when they attempt to be humble, 
the power of pride breaks forth and bears down 
all betore it. They feet and diſcover great ſelt- 
tuthciency : No ſubject of religion is too hard for 
their underſtandings: and, in all diſputable quel- 
tions, they are ſure to decide in that way which 
moſt gratifies vain-glory and ſelf-conceit. The 
teachers of this ſtamp, however low and limited 
in capacity and education, are continually exer- 
cifing the moſt unbounded, and often the moſt 
ridiculous arrogance. They are apt ta 3 
that 


CENT, 111. PRIMITIVE CHRISTIANS, 625 


that the common people have no Ears for them: 
They do not conſider that they themſelves have 
no VOICE for the people. The views of God, 
of Chriſt, and of human nature, which they ex- 
hibit, ſuit not the unſophiſticated taſte of the 
common people, but rather accord with the pert 
and vain notions of dabblers in theology and me- 
taphyſics. In a word, they contradict experience; 
and it is not to be wondered at, that thoſe of 
their hearers, who have any reaſonable modeſty, 
and the leaſt tincture of humility, cannot relith 
their diſcourſes, becauſe the only food which is 
adapted to the taſte of a miſerable ſinner 1s not 
miniſtered to them. Deſerted by the populace, 
ſuch minifters as theſe uſually betake themſelves 
to the higher claſſes: The favour of a few perſons 
of rank compenſates to them the want of "weed 
from the multitude; and if they cannot boaſt of 
numerous congregations, they * themſclves 
at leaſt with the thought, that theirs are genteel.— 
Their own account of them is © that they are both 
genteel and rational.“ 

Politics, — the affairs of nations, — the reforma- 
tion of ſtates; THESE are to them the grand ſcenes 
which agitate their paſſions. To inſtruct miniſ- 
ters of STATES is their ambition: To bring fouls 
to Chriſt is left to thoſe, whom they, contemptu- 
ouſly, denominate Enthuſiaſts. Nor does the leaſt 
true pathos appear in any of their writings and 
orations, except in the ſupport of civil liberty. 

a ſubject, moſt important and moſt valuable, no 
doubt; but, with them, ever carried to excels, 
and, even when treated in its beſt manner, belong- 
ing rather to the province of ſtateſmen and of legit- 
lators than to that of divines.—W hoever has at- 
tended to the demeanour of theſe men, cannot fail 
to have marked them, as evidently haughty, over- 
bearing, impatient of contradiction; and, of all 
Vol. I. RR others 


626 HISTORY OF THE CHURE4. CHAP, xxII. 


others, the leaſt fitted, in their tempers, to ſuffer for 
the croſs of Chriſt: They are, however, exceedingly 
prone,—to repreſent themſelves as actually perſe- 
cuted;—to enlarge on the iniquity of all . i 
ing or excluding laws in eccleſiaſtical concerns; — 
and, laſtly, with much arrogance, to boaſt of _ 
fincerity and ſoundneſs in matters of religion, 

in an age, when every one knows that there 1s ot 
the leaſt probability of their being compelled to 
undergo any fiery trial that might be the teſt of 
true Chriſtian zeal, fortitude, and patience. 
Are THESE the Chriſtians of the three firſt cen 
turies? Or, were thoſe, whom Celſus ſcorned, ſuch 
men as THESE?—The facts preſented to the reader, 
in this volume, forbid the conclufion.—For, if 
indeed they were men o. his claſs, their worldly 
and ambitious ſpirit might eaſily have found ſome. 
of the many;pretenTers to the Roman empire, with 
whom they 1 have united. We ſhould have 
ſeen Chriſtians active in politics, bargaining with 
different competitors for the empire, and inſiſting 
on ſome communication of temporal powers and 
privileges to themſelves. Men, ſo void of hea- 
venly ambition, would have diſplayed that which 
is of the earth; and if Ebion's religious ſentiments 
were then as prevalent as they are now, the hum- 
ble, meek, charitable, paſſive Chriſtians would nor 
have adorned the hiſtoric page; but, on the con- 
trary, the predominant characters of the foregoiſig 
narrative, muſt have much more reſembled the 
turbulent, aſpiring, political ſons of Arius "wy 
Socinus in our own times. | 


END OF THE FIRST VOLUME. 


