A View of Antiquity Presented, Part 2

A View of Antiquity Presented · Part 2

p. 22Iustin Martyr.

§ 1. JVstinus surnamed first the Philosopher, afterward the Martyr, he was the Son of Priscus Bacchius, Apolog. 2. John 4. 5. Adrichom in Theatro Ptolem. Geograph. lib. 7. cap. 16. Jos. 20. 7. Plin. lib. 5. cap. 13. Magnin. Geograph. Epiphan. lib. 1. Tom. 3. in colloq. cum Triphon.Josh 20:7of the City of Flavia Neapolis, of Syria Palestina; for so he stiles himself: which City was before called Sichem, and corruptly in the time of Christ, Sichar, the Metropolis of Samaria, situate in Mount Ephraim, a City of Refuge: the Natives called it Mabortha: Pliny M…mortha; now it hath the name of Napolosa, or Napolitza and Naplos. Hence he is said to be a Samaritan, and he himself affirms so much, thus speaking, Neither did I fear to offend mine own Nation, the Samaritans, when I gave my Libel or Apology unto Caesar.

Being a Philosopher greatly delighted with the Doctrine of Plato, he was afterward converted to Christianity by the courage and constancy of Christians in their Sufferings and Martyrdom:Apolog. 1. for hearing that they were led Captives, neither fearing death nor any torments which are accounted terrible: I thought (saith he) it could not be, that this kind of men should be subject unto vice, and set on pleasures; for what voluptuous or intemperate man can so embrace death? He also p. 23elsewhere relates how he was brought to the knowledge of the Christian Religion by a divine hand guiding him thereunto,In colloq. cum Triphon. after this manner.

Being enflamed with a vehement desire after true Philosophy, he joyned himself to almost all the several Sects of Philosophers, in order to his attaining of it: In the first place, unto that of the Stoicks; from whom after a while he departed, because among them he could learn but little of God: leaving them, he next applied himself unto one of the Peripateticks, who demanding a reward of him, he forsook him thereupon, as not esteeming such a one (a meer mercenary) to be at all a Philosopher: from him he went to one of great fame among the Pythagoreans, who asked him if he were skilled in Musick, Astronomy, Geometry, &c. to whom he replyed, That he was altogether unacquainted with those Sciences. Hereupon understanding that it would be but lost labour, to endeavour after the knowledge of those things that conduce unto true happiness, till he had gotten somewhat that way; he was much grieved that he should fail and be disappointed of his hopes. Therefore bidding him farewel, he betakes him unto the Platonicks, under one of whom he profited very much, and was greatly delighted in those Studies, deeming that in a short time he should this way attain unto the knowledge of God. Being much taken up, and eager in the pursuit of what he sought for, he gets him into a desart from the society of men, where he was followed by (as he thought) a grave old p. 24man, who (when Iustin turning about had espyed him) asked him, if he knew him: he answered no. After much discourse with him, he told him it was a vain thing for him to imagine, that he should find the knowledge of the truth among the Philosophers, who themselves knew not God, nor were assisted by the Holy Ghost, and having for some time had communication together about the immortality of the Soul, about rewards and punishments: Iustin assented unto what he had said, and demanded of him by what means he might arrive unto the true knowledge of God. He willed him to read and search the Prophets, and to joyn prayer thereunto: Asking him again what Master he should make use of? Above all (quoth the old man) do thou pray that the door of light or illumination may be opened unto thee: for those things (which are contained in the Prophets) cannot be apprehended by any, but by him alone to whom God and his Christ will give understanding. And having so said, he suddenly vanished, neither did Iustin from that time see him any more. Hereupon forsaking the Philosophers whom formerly he had followed, he forthwith fell upon this course, and so became a Christian.

As touching the former of these Relations, it is nothing improbable, that the admirable and extraordinary constancy of Christians in their greatest Sufferings for Christ might be an inducement unto him to enquire after the Doctrine and Religion which they professed, the truth whereof they could so willingly and chearfully seal with their blood: a notable p. 25demonstration of the excellency and divine original thereof, and so might it make way to his conversion. Many instances might be given of the strange effects that such Spectacles have produced in the hearts of those that have been the Spectators: Trajan himself (who moved the persecution against the Christians) hearing good Ignatius (at that time when the Lions were ready to be let loose upon him) to utter those words,Antonin. Chronic. I am the wheat of Christ, whom the teeth of wild Beasts must grind, to make me pure Bread for God: With admiration breaks out into these words, Grandis est tolerantia Christianorum, Great is the patience of the Christians: Who of the Greeks would suffer so much for his God? To whom Ignatius meekly replyed; Not by mine own, but by the strength of Christ do I undergo all this.

But as for the latter, whether he had such an apparition or no, and directions given him by his old man, what course he should take that he might come to the knowledge of the truth; Penes lectorem esto, I leave unto the prudent Reader to judge; yet was not Augustin's tolle, lege, altogether unlike it; neither are Histories wholly barren and silent in relations of the like kind. The gravity and piety of the Author may justly challenge from us a suspension at least of our censure, and stir us up to take notice of the variety of ways that God hath (who can, if in his infinite wisdom he see it meet) go out of the way of his ordinary providence to bring his great counsels to pass, and the things he hath purposed to his chosen from eternity,

p. 26After that he had once given up his name to Christ,Cent. 2. cap. 10. he became a most notable Champion and Defender of the Christian Faith against the Enemies thereof in every kind, especially the Heathen Philosophers, the bitter opposers of it, with whom he maintained with a great spirit many sharp conflicts and disputes for the vindication of it from their calumnies: for which work he was singularly furnished and instructed,Euseb. lib. 4. cap. 8. being well studyed and exercised in the Doctrine of the Gentiles, and eminently skilled in Philosophy, as the very addition to his name more than intimates, being commonly stiled Iustin the Philosopher. Moreover, he was very ready and expert in the Scriptures, as may be eminently seen in his Colloquies with Triphon the Jew, whom (as another Apollos, Acts 18. 24.Acts 18:24and eloquent man and mighty in the Scriptures) he mightily convinced that Jesus was the Christ, and had undoubtedly won him to embrace the Faith, had he not rather chosen to imitate the inbred obstinacy of his Nation, than yield to manifest and invincible truth: as saith the publisher and perfecter of that Latine Translation and Edition which Gelenius had began and enterprised,In Epist. ad Lect. ante opera justin. but could not finish, being prevented by death.

§ 2. He was an holy man,Epiphan. Haeres. 46. and a Friend of God, leading a life very much exercised in virtue;Trithem. de Script. an eminent lover and worshipper of Christ, which he abundantly manifested in being one of the first that in those times of hot persecution (wherein the very name of Christian was accounted a crime sufficient for them p. 27to be proceeded against with utmost rigour) took unto him the boldness to be the Christians Advocate, (a Title peculiarly given to one Vetius Epagathus, Euseb. lib. 5. cap. 1.who being moved with indignation at the unjust proceedings used against the Christians, desired that he might be heard in their behalf, undertaking to prove that no impiety was to be found in them; for which cause, he was afterward stiled foreign, the Advocate of the Christians) publickly to plead their cause, to clear their innocence, and to vindicate them from the groundless calumnies wherewith they were aspersed by their Adversaries, in his Learned Apologies;Hieronym. Epist. 84. which he tendred unto the Emperours and Senate of Rome: As did also about the same time, Aristides and Quadratus, who all three presented their Apologies unto the Emperour Adrian; the like did Athenagoras unto Aurelius Antoninus and Commodus the next succeeding Emperours. Wherein (having with singular zeal broken the Ice) they were afterward followed by divers: amongst the rest, Apollinaris Bishop of Hierapolis, Euseb. lib. 4. ca. 13. & 25. & lib. 5. cap. 19.Apollonius a Noble-man and Senator of Rome, Melito Bishop of Sardis, Tertullian, &c.

He was one that had attained the height and top of Philosophy,Photius in Biblioth. num. 125. both Christian and prophane, abounding in the riches of Learning and History; but little studious to set out the native beauty of his Philosophy with the borrowed colours of the Art of Oratory: and therefore, though his Books be otherwise full of strength and stuffed with knowledge; yet have they but little relish p. 28or savour of the sauce of Art, nor do they with winning inticements, and cunning insinuations allure vulgar Auditors: So much he himself freely confesseth; I shall (saith he) deal with you out of the Scriptures,In Colloq. cum Tryph. not shewing much Art in the choice and quaintness of words; for I am not endewed with such a faculty; only God hath given me grace to understand the Scriptures. So that there is to be found in him more solidity and strength of argument, than of the flowers and flourishes of Rhetorick. And yet is not this later altogether wanting in his writings in the judgement of the Author of the Parisian Edition:Epist. ad lect. For that he was an Oratour (saith he) is apparent from hence,Imperatorem benignum erga Christianos homines fecit. O…os. lib. 7. ca. 14. that his Apologies for the Christians prevailed so far with the Emperours, that the rigour and cruelty that was formerly exercised toward them, was much mitigated and abated; which to effect, no small piece of Rhetorick was requisite.

The success whereof Eusebius gives us an account of, to this purpose.

The Emperour upon the receit of his Apology became more mild,Euseb. lib. 4. cap. 13. setting forth his decree at Ephesus, wherein among other, these words concerning the Christians are to be read. Concerning these Men, many of the Presidents of the Provinces have heretofore written to my Father Adrian: to whom he wrote back again; that such should not be molested, unless they were found to have attempted something against the Roman Empire. And many have informed me also concerning them; to whom I returned a like answer as my Father had done. If therefore p. 29hereafter any one shall persist to occasion trouble unto such, as such; Let him that is accused be freed from the accusation: and let the accuser undergo punishment.

§ 3. Of the Books which he wrote;lib. 4. ca. 18. In the knowledge of the h…ly Scriptures are very diligently exercised therein. Bellarm. de Script. in the general Eusebius thus speaks: Iustin hath left behind him unto Posterity many Monuments of a mind accurately instructed, and full fraught with profit in every kind: which seem to be the first after the Apostolical times that have come to our hands.

Of these, some are lost and perished, only we find the names or titles of them recorded by himself and others; of this sort are, as Ierom hath them.

1. A Volume against the Gentiles,In catalog. wherein he disputeth of the nature of Devils: foreign: de exilio daemonum: of the Exile of Devils, saith Suidas.

2. A fourth Volume against the Gentiles,Quae ad no… pervenit. inquit Euseb. lib. 4. ca. 18. de Script. which he entituled foreign, a refutation; Trithemius calls it, castigationum, lib. 1.

3. Of the Monarchy of God: of which more anon.

4. A Book which he called, Psaltes.

5. Of the Soul: foreign: a Scholastical discourse, wherein various questions being propounded, he annexed the opinions of the heathen Philosophers, which he promised to answer, and to give his own judgement concerning them in a certain other Commentary.

6. Against Marcion the Heretick,Euseb. ibid. lib. 1. saith Trithemius: how many for number, it's p. 30uncertain.de Script. Cent. 2. c. 10. Books saith Photius, necessary to be read; stiled by Ierom insignia Volumina, famous and excellent Volumes.

7. Against all Heresies;Biblioth. num. 125. or Sects as Suidas, a profitable work, saith Photius.

8. A Commentary upon Genesis.Cent. ibib.

9. A Commentary upon the Apocalypse: In catalog.so Ierom in the life of the Apostle Iohn. Being banished, (saith he) into the Isle of Patmos, he wrote the Apocalypse, which Iustin Martyr and Irenaeus do interpret.

10. Possevine saith,In appa…at. that in the Catalogues of Greek Manuscript Books which came to his hands, is to be seen such an Inscription as this. Iustini Philosophi & Martyris, Explicatio in St. Dionysii Areopagitae Episcopi Atheniensis Hierarchiam Ecclesiasticam, & mysticam Theologiam.

11. An Epistle ad Papam: mentioned by himself in his Epistle to Zena and Sirenus.

The Books now extant under his name are of two sorts.

1. Some genuine and by all granted to be his,Omnium consensu ipsi tribuuntur Scultet. in Medull. Edit. Parisiens. 1636. gr. & lat. Scultet. Medullâ. viz.

1. Paraenesis, his exhortation to the Grecians: wherein he exhorts them to embrace the Christian Religion as being of greater Authority, and of more antiquity than the Heathenish: and in the end, shews them the way how they may attain it.

2. An Oration unto the Greeks:Ibid. wherein he lays down the reasons, why he forsook their Rites; and invites them, to embrace the Christian Religion.

Yet is neither of these mentioned by Ei… sebius or Ierom.

p. 313. His first Apology, unto the Senate of Rome; which Bellarmine conceives to be the later,De Script. Eccles. & Baron. ad an 164. § 14. and not given up unto the Senate (as our Books have it) but unto Marcus and Lucius the Successors of Pius, and that this common deceit was hence occasioned, because the first Apology (as they are usually placed) wants the beginning, and therefore it could not be known unto whom it was directed.

Herein 1. He complains of their most unjust proceedings in punishing the Christians meerly for the name.

2. He makes answer unto those things which were objected to them by the Gentiles.

3. He requests them, that to their decree, if they should publish any thing concerning this thing, they would publickly annex this Apology, that the innocency of the Christians might be known unto all.

4. His second Apology which he tendred unto Antoninus Pius, Aelius, Adrianus.to his Sons, and to the whole Senate and people of Rome; which Baronius calls, fortem & gravem Apologiam, a strong and grave Apology, first named both by Eusebius and Ierom, and therefore likely to be the first of the two. The sum whereof Baronius gives us in these words: Multa exprobrat de iniquissimis in Christianos judiciis, &c, i. e. He much upbraids them for their most unjust proceedings against the Christians,Baron. ad an. 150. § 2. viz. for that without any inquiry into cause or matter, they were adjudged to death as the most impious and flagitious of all Men; and that for no other reason, but because they p. 32were Christians; the very name being accounted crime enough. Wherefore he doth notably clear them from the several calumnies cast upon them, and fully demonstrates their innocency by many arguments: particularly that they were not such as they were commonly fam'd to be, viz. Atheists, because though they worshipped not the gods of the heathen, yet they knew the true God, and performed that service that was agreeable unto him: Also that they looked not for an earthly kingdom (as was suspected of them, for which cause the Romans stood in fear of a Rebellion and their defection from them) but a Divine and Heavenly, that made them most willing to run the hazard, and suffer the loss of this present life; which they never could do, were they possessed with any desires of reigning in the World. Moreover, he wipes off those blasphemies wherewith the Christians were loaded, for their worshipping of a crucified Man, by such as were altogether ignorant of the mystery of the Cross of Christ. Shewing, that the Religion of such as worshipped the gods was but a vain and sordid superstition. He likewise Learnedly and copiously discourseth of the Divinity of Christ, and of his incarnation or assuming our Nature: and unfolds many things of the mystery of the Cross: and by many clear and convincing arguments proves the verity of the Christian Faith: withal insinuating their harmless Life, exact observance of chastity, patience, obedience, peaceableness, gentleness, and love, even to their very enemies. Lastly, he lays before them p. 33the Rites or manner observed by the Christians in their sacred Mysteries, viz. Baptism, and the Lord's Supper, &c. because of the slanders that were raised and scattered abroad concerning them, as if horrible and abominable things were practiced by them (such indeed as are not to be once named among them) in their secret meetings upon such occasions. All which he performed with such admirable liberty and boldness, as became so zealous and Advocate in so good a cause: wherein the magnanimity of his Spirit moved with an holy indignation, may evidently be discern'd by the seriousness of the matter contained in it, and the solidity of the arguments by which, what he undertook is fully proved.

5. A Dialogue or Colloquy with Tryphon a Jew:In praefat…ad opera Justini. which Morel calls, Illustris disputatio; a notable disputation in Ephesus a most famous City of Asia, with Tryphon the chief of the Jewish Synagogue, continued by the space of two whole days,Cont. 2. c. 10▪ for the truth of the Christian Religion: wherein he proves the Jews to be incredulous, contumacious blasphemers of Christ and Christians; Infidels and corrupters of the Scriptures, falsly interpreting the words of the Prophets:Possevin. in apparat. and most clearly demonstrates by innumerable testimonies, fetched from the old Law, that Jesus our Saviour, is the true Messiah, whom the Prophets foretold should come.

6. An Epistle to Zena and Serenus; which comprehends the whole life of a Christian man, whom he instructs in all the duties belonging to him: of which yet Bellarmine p. 34makes some doubt whether it be his or no.De Script. Eccles.

7. An Epistle unto Diognetus; wherein he shews why the Christians have left the Jews and Greeks;Scultet. in Medul. what their life and doctrine is, and why they contemn death. As not the two first, so neither are these two last mentioned by Eusebius or Ierom: yet are all these seven conceived to be the proper works of Iustine.

Besides these there are other extant under his name, which yet are either question'd, or conceived to be none of his; but supposititious, & falsly ascribed to him: They may be discerned from those that are genuine, either by the diversity of the Stile, or some other evident Notes distinguished the one from the other. And they are these that follow.

1. His Book de Monarchia: Scultet. in Medul. Rivet. crit. sac.the Stile whereof is not unlike that of Iustine: yet is it doubtful, whether he were the Author of it: 1. Because the Title differs from that mentioned by Eusebius, Ierom, Photius and Suidas, who intitle the Book written by him, de Monarchia Dei: whereas this is only de Monarchia. 2. In that he tells, that he fetcheth Testimonies not only from our own Authors, i. e. the sacred Scriptures; but also Writings of the Heathens: whereas in this now extant, the later sort of Testimonies only are to be found.

Gelenius also in his Latin Edition of the Works of Iustin, (which he saith comprehended all those then extant) leaves this out altogether.In observat. Ri et. crit. sat. Perionius therefore concludes, that either this, that we now have is not p. 35perfect, but wants many pages; or else for certain Iustin wrote another Book upon this Subject.Note in Hieronym. Catalog. in Bibloth. Eccles. Miraeus is of this judgement, that half of the other Book de Monarchia remains; and that half of one Book de Monarchia Dei is lost.

The sum of it is to exhort the Greeks,Scultet. in Medull. to leave their idolatry, and to worship the true God; whom their Poets did acknowledge to be the only Creator and Governour of all things; but made no reckoning at all of their feigned gods.

2. An exposition of the true Faith, or of a right Confession of the holy and coessential Trinity. Which by divers Arguments may evidently be proved to be none of his; especially.

1. By the Stile,Cent. …. cap. 10. Scultet. in Medul. which seems to differ from that of Iustin, being more curt and neat than his.

2. Because he speaks much more apertly and distinctly of the Mysteries of the Trinity,Bellarm. de Scrip. and Incarnation, than the Writers of that age are wont to do.

3. None of the Ancients make mention of it.

4. The words, foreign, &c. were not then so usual in the Church: nor are they any where to be found in the Writings of Iustin, when as yet he sometimes professedly handles the Doctrine of the Trinity.

Bellarmine himself therefore is doubtful of it:Ibid. Ambigo, saith he, …n ejus sit: and well he might,Scultet. ibid. there being so much cause. But whoever were the Author of it, it is an excellent p. 36and profitable discourse, and worthy of such an Author as Iustin.

Herein he shews, that there is indeed but one God, who is known in the Father, Son, and holy Spirit; and that these three have but one and the same Essence, as also discourseth of the Incarnation of the Word; who is Mediator according to both Natures, the manner of the Union whereof in Christ is ineffable.

3. A confutation of certain Opinions of Aristotle: In apparat. ad an. 165. § 8.which (saith Possevine) Iustin did not write; neither will Baronius undertake to determine whether it be his or no. Eusebins, Ierom and Suidas mention it not; for which cause it is justly rejected, as not written by Iustin; though Photius speak of it as his, and it have no evident note of falshood,De Script. Eccles. in the judgement of Bellarmine; Therefore, saith he, I have nothing to say one way or other.

4. Certain Questions propounded by the Christians to the Gentiles, and their Answers to them, together with a confutation of those Answers. Which piece, as the Stile bewrays it to be none of Iustins; so may it easily be discerned also from the often mention of the Manichees in the confutation of the answer to the first question:Bellar. ibid. & Possevin. in apparat. who arose above an hundred years after Iustin.

5. Certain questions propounded by the Greeks or Gentiles, with the answers of the Christians unto them.Cent. 2. cap. 10. Which are ranked with the former by the Centurists.

6. This answers to 146 questions,In apparat. de Scrip. unto the Orthodoxes: it seem not to Iustins, saith p. 37Possevine; the same thinks Bellarmine: yea, that this is certain,Scultet. in Medull. & Coci censur. & Cent. 2. cap. 10. many things contained in them do plainly evince. As 1. Some words, which were not in use in the Church, till a long time after Iustin. e. g. foreign, &c. 2. In them is cited Irenaeus. Quest. 115. whom he stiles a Martyr: yet did Iustin die some fourty years before: viz. An. 165. where Irenaeus suffered Martyrdom, an. 205. according to the account of Baronius. Also Origen is quoted, Quest. 82. & 86. who yet was long after Iustin. 3. Divers passages are here to be found, which are cross to what is contained in the genuine Writings of Iustin. e. g. That the Witch of Endor did but delude the eye;In Dialog. cum Tryphon. that they seemed to see Samuel, when 'twas not he. Quest. 52. whereas Iustin asserteth that 'twas the true Samuel that was raised. Also, Quest. 112. the Angel that spake with Iacob and Moses, and other of the Patriarchs, is said to be a created Angel; and that for his office committed to him, he was honoured with the name of God. Whereas Iustin earnestly contends and affirms, that that Angel was Christ the Son of God.

Add hereto, that the stile shews them to be counterfeit;Bibliotia. lib. 4. which seems (saith Sixtus Senensis) not unlike unto that of Theodoret in his questions upon the Octoteuch: and it is conceived that they were written by some one who lived about that time. Besides all this, there are among them so many questions and answers,Sylburg. in Annotat. Scultet. in Medull. unworthy of the Piety, Candour and Learning of Iustin, that if they be compared with his true Writings, they will be found to differ no less than Gold and Lead, the one from the other.

p. 38Upon how frail a foundation then are those unsound Doctrines of the Papists built (for the proof whereof these spurious Writings are often alledged) viz. Dr. James corruption of the Futhers. Coci. censur.the lawful use of the Cross, the Virgin Mary without sin, keeping and worshipping of Reliques, religious Vows, Baptism necessary unto Salvation, the use of Chrism, Ceremonies of the Mass, Free-will and that Confirmation is a Sacrament.

§ 4. The stile that Iustin used, was vehement and worthy of one that handled serious matters:Cent. 2. Cap. 10. but it came nearer to that of the Philosopher, than to that of the Orator; which is the reason why he is sometimes obscure.

§ 2. Many things of special Note, and very observable are to be met withal in this ancient Author: among the rest are such as these.

1. He acquaints us with the manner of the Christians performance of the duties of worship in their publick Assemblies;Apolog. 2. which was thus: Upon the day which is called Sunday (saith he) or the first day of the Week, are the Meetings or publick Assemblies of those inhabiting both the City and Country: where are read, as time will permit, the Writings of the Prophets and Apostles:foreign President. the Reader having ended, the Pastor or President makes an exhortation instructing and stirring them up to imitation of things that are honest: Afterward, we all rise up together, and offer up Prayers; which concluded, there is brought forth Bread, and Wine, and Water: p. 39then the Pastor, according to his ability, offers up Prayers and Thanksgivings,foreign: with all his might or earnestly: Thorndike of religious assembl. and service, cap. 7. rendred, Langus, quamtum pro virili suâ potest. by Gelenius; quantum potest. the people saying Amen. Then being consecrated, they are distributed unto every one, and sent to such as are absent by the Deacon. The wealthier sort, if they please, contribute somewhat, as they will: and what is gathered, is deposited with the Pastor; who therewith relieves Orphans, Widdows, and such as through sickness, or any other necessity are in want; as also such as are in bonds and strangers; briefly he takes care of all that are poor. And therefore do we meet upon Sunday, because upon it God dispelling the darkness, and informing the first matter, created the World, and also because upon that day Jesus Christ our Saviour rose again from the dead.

And a little before he thus speaks of the same Matter.foreign. After Baptism we bring him that believes and is added to us, to the place where the Brethren, as they are called, are congregated, making their joynt Prayers for themselves, or he that is Illuminated or Baptized, and for all others every where, with all their might. Prayers being ended, we mutually salute one another with a kiss: then is there offered unto the Pastor (or President) Bread and a Cup of Water and Wine: he receiving them,foreign returns or sends up Praise and Glory unto the Father of all things, through the name of the Son and holy Spirit; and largely gives thanks, for that he accounted us worthy of these gifts: when he hath finished the Prayers and Thanksgiving, all the people that are present, follow him with their p. 40well-wishing acclamations,foreign. saying, Amen, And, Amen, in the Hebrew Tongue, signifies, be it so. Then, after that the President hath ended the Thanksgiving, and all the people have given their acclamations and approbations, they that with us are called Deacons distribute to every one of those that are present,foreign. that each may partake of that Bread, Wine and Water, that hath been blessed, and carry it unto those that are absent. And this nourishment or food among us is called the Eucharist: Whereof it is not lawful for any to partake, but only such a one as believes our Doctrine to be true, and hath been washed in the laver for remission of sins, and unto regeneration, and lives so as Christ hath delivered or taught.

In this plain and simple manner were the Ordinances according to Christs institution then administred; without all those pompous Observations, Ceremonies and superstitious Additions, which in after times by degrees were brought in, practised and prevailed to the great dishonour of God, detriment of Souls, disturbance of the Church, and despoiling of the Ordinances themselves of much of their beauty and lustre, which then shines forth most, when they are preserved in their native purity, and kept most free from all debasing mixtures of mens devices and adventitious supposed Ornament, which rather deform than deck and adorn them.

2. O… the sufferings of the Christians, their joy in them with … ground thereof, and the … thus speaks. … we are… p. 41slain, we rejoyce, having this perswasion that God will raise us up by his Christ. There is none that can terrifie or bring us into bondage, who by believing have given up our names to Jesus; this is manifested through all the earth: For when we are slain with the sword, crucified, and punished with bonds, fire, and all kind of torments, it is sufficiently known that we forsake not our profession: and the more we are tormented, the more is the number of Believers, and such as embrace the true Religion, through the name of Jesus increased. For as by pruning, the Vine spreads and becomes more fruitful; so fares it with us: for his people are a Vine or Vineyard planted by God and our Saviour.

3. He shews that the gift of casting out Devils, of Prophesie, and other extraordinary gifts of the holy Ghost, continued unto this time. Whereof he thus speaks.

We call Jesus Christ our Helper and Redeemer,Dialog. cu… Triphon. the virtue of whose Name the Devils tremble at and fear; and even at this day being adjured by the Name of Jesus Christ, who was crucified under Pontius Pilate, the Governour of Iudea, they obey us: that thence also it may appear unto all that the Father hath given him so great power, that even the Devils are subject to his Name, and to the Oecomony,foreign. or dispensation of his Passion. Now if the Oeconomy of his Passion be shewn to have obtained, and to obtain so great power, how great will it be at his glorious appearing?

Concerning this we have another passage to the same purpose,Apolog. 1. pag. 31. gr. lat. Edit. in his first (as its ordinarily accounted) Apology: as also no less p. 42than twice more doth he make report thereof in his Dialogue with Tryphon. In the last of which places (which I therefore set down as his Creed,Dialog. cum Tryphon. pag. 312. because it contains the sum of the Articles of the Apostles Creed, that respect Jesus Christ) he thus saith: By the Name of this very Son of God, and first born of every Creature, born of the Virgin, and made a Man subject to sufferings, crucified under Ponti… Pilate by your Nation, who died and rose again from the dead, and ascended into Heaven; every Devil adjured is overcome and brought into subjection. But if ye should adjure them by any name of the Kings, or just Men, or Prophets, or Patriarchs that have been among you, not one of them should yield obedience. Again, mentioning that Prophesie:Ibid. pag. 315. I will pour out my Spirit upon all flesh, and upon my Servants, and upon mine Handmaids, and they shall prophesie: Among us (saith he) you may see both women and men, having gifts from the Spirit of God. Lastly, among us even unto this day there are prophetical gifts:Pag. 308. from whence you ought to understand, that those (gifts) which of old time were in your Nation, are now translated unto us.

Of such places of Scripture as do seem to contradict one another,Dialog. cum Tryphon. pag. 289. he declares what he himself doth, and others should think of them. I shall never dare to think or say that the Scriptures are contrary one unto another: but, if any Scripture be propounded, which seems to be such, and to have a shew of being contrary to some other; I being throughly perswaded, that no one Scripture is contrary unto another, p. 43will rather confess that I do not understand the things that are spoken; and will endeavour that those who suspect the Scriptures to be contrary, would rather be of the same mind with me. So great was the reverence and respect that he bare unto the sacred Scriptures.

5. Unto what persons, and in what manner Baptism, was then administred, he acquaints us, saying:

As many as are perswaded and do believe those things that are taught and spoken by us to be true, and promise to live accordingly, they are taught to pray fasting,Apolog. 2. p. 93. 94. and to beg of God the pardon of their former sins, we praying and fasting together with them: Then are they brought by us unto the place where the water is, and are regenerated after the same manner of Regeneration wherewith we were regenerated. For in the name of the Father and Lord God of all, and of our Saviour Jesus Christ, and of the Holy Spirit they are then washed in Water.—And through the Water we obtain remission of those sins which we had before committed. And this washing is called illumination,foreign ▪ because the minds of those that learn these things are enlightned.

6. We make account that we cannot suffer any harm from any one, unless we be convicted to be evil-doers,ibid. p. 54▪ or discovered to be wicked persons. You may indeed put us to death, but you cannot hurt us.

7. Such was the innocency and tenderness of Christians; that, whereas (saith he) before we believed, we did murther one another, p. 44now we not only do not oppugn or War against our enemies,Apolog. 2. p. 78. but, (that we may not lie nor deceive the Inquisitors) confessing Christ we die willingly.

8. So great was the courage and resolution of Christians:ibid. p. 83. that although, saith he, it were decreed to be a capital crime for any to teach or even to profess the name of Christ; we notwithstanding both embrace and teach it.

9. Concerning the Translation of the Septuagint, he gives this account: That Ptolemy King of Egypt, erecting a Library at Alexandria, and understanding that the Jews had ancient Books which they diligently kept,Exhortat. ad Graecos. p. 13. he sent for seventy wise men from Ierusalem, who were skill'd both in the Greek and Hebrew Tongues, and committed unto them the care of translating those Books. And that being free from all disturbance they might make the quicker dispatch of the translation, he commanded a like number of Cells, or little Rooms to be made, not in the City it self, but about seven furlongs from it, where the Pharos was built, that each one should finish his interpretation by himself alone, requiring the servants attending them, to be in every regard serviceable to them; only to hinder them from conversing together, to the end that the exact truth of the Interpretation might be known by their consent. And coming to know that these seventy men used not only the same sense, but also the same words in the translation, and that they differ'd no not so much as in one word one from another, but had written in the same words of p. 45the same things; being hereat astonished, and believing the Interpretation to be accomplished by divine assistance, he judged the men worthy of all honour as loving, and beloved of God, and with many gifts commanded them to return again into their own Country: And having the books in admiration (as there was cause) and consecrating them unto God, he laid them up there in the Library: These things we relate unto you, O ye Greeks, not as fables and feigned stories, but as those who have been at Alexandria, and have seen the footsteps of those Cells yet remaining in Pharos: This we report as having heard it from the Inhabitants, who have received the memorable things of their Countrey by tradition from their Ancestors: Which also you may understand from others, and chiefly from those wise and approved Men who have recorded these things, namely Philo and Iosephus.

10. Concerning the Sibyls, thus, O ye Greeks,Exhortat. ad Graecos pag. 34. If you have not greater regard unto the fond or false imagination of them that are no gods, then unto your own salvation give credit unto the most ancient Sibyls, whose Books happen to be preserved in the whole World, teaching you from a certain powerful Inspiration by Oracles, concerning those who are called,foreign. but are not gods: and plainly and manifestly foretelling the coming of our Lord Jesus Christ, and of all things that were to be done by him. For the knowledge of these things will be a necessary Praeludium or preparation unto the Prophecies,foreign. p. 46or to the reading of the Prophecies of holy Men.

§ 6. Though his excellencies were great, yet were they accompanied with many imperfections, viz. his slips and errours that he had, which we shall briefly point at and give notice of, and they were such as these.

1. He was an express Chiliast or Millenary, Victor. Schol. in Hieronym. catalog. Hieronym. in catalog.and a most earnest maintainer of that opinion, as were many of the Ancients beside him, viz. Irenaeus, Apollinarius Bishop of Hierapolis, Nepos an Egyptian Bishop, Tertullian, Lacta… tius, Hieronym. ibid. Euseb. lib. 3. c. 36.Victorinus, &c. The first broacher of this errour was Papias, the Auditor or Disciple of Iohn, not the Apostle, but he who was called Presbyter or Senior, and whose the two latter Epistles of Iohn are by some conceived to be. This man was passing eloquent▪ but of a weak and slender judgement, as by his Books appears; yet did he occasion very many Ecclesiastical Men to fall into this errour, who had respect unto his Antiquity: and among the rest, Iustin, as appears in divers places of his Books: particularly in his Dialogue with Tryphon the Jew;pag, 30…. Edit. Gr. & Lat. Paris. who pressing him after this manner. Tell me truly saith he, do you acknowledge that the City Ierusalem shall be built again, and that your people shall be there gathered together, and live in pleasures with Christ, &c. To whom I thus replyed, saith he, I am not such a wretch, O Tryphon, as to speak otherwise then I think; I have confessed unto thee before, that my self and many others are of the same mind, as ye fully know, it shall be even so: but p. 47withal I have signified unto thee, that some Christians of a pure and pious judgement, do not acknowledge this:—But as for me, and those Christians who are of a right judgement in all things, we do know that there shall be a Resurrection of the Flesh, and a thousand years in Ierusalem re-built, beautified and enlarged, as the Prophets Ezekiel, Esay and others have published.—And afterward that there shall be an Universal and Everlasting Resurrection of all together and a Judgement, as a certain Man of our own, whose name was Iohn, one of the Twelve Apostles of Christ, in that Revelation which he had, hath foretold.

2. He entertained a gross Judaical conceit,Apolog. 1. page 44. concerning some of the Angels: of whom he hath these words: That God having made the World, and put the Earth in subjection unto Man:—He committed the care of Men themselves and of the things under the Heavens unto certain Angels whom he had appointed hereunto: but the Angels transgressing the Ordinance of God, were overcome with the company of Women, on whom they begat those Children which are called Daemons: and moreover they brought the rest of mankind into servitude unto themselves,—and sowed Murthers, Adulteries, Wars, and all kind of wickedness among Men, This errour took its rise from an ancient Edition of the Septuagint,Sixt. Senens. Biblioth. lib. 5. annot. 70. which Philo Iudaeus, and Eusebius followed: they finding, Genesis 6. 1. foreign filii Dei, the Sons of God, rendred those words foreign. and hence it came to pass, that many of the p. 48Ancients both Greek and Latin, did so expound that place, whence sprung the errour above mentioned.

3. He attributes too much to the writings of Plato. and other Philosophers, saying, that the Doctrines of Plato differ not from Christ,foreign. Apolog. 1. p. 51. but that they are not altogether like: also, whosoever live according to reason,foreign. although they have been accounted without God, worshippers of no deity, yet are they Christians: Such among the Greeks were Socrates, Heraclitus and the like to them. This it seems he delivered,Epit. Hist. Eccles. Cent. 2. lib. 4. c. 4. that he might the more easily draw the Gentiles unto the Faith of Christ; saith Osiander.

4. He too highly advanceth the power and freedom of Man's Will: whereof he thus speaks. Apolog. 2. interprete Gelenio.Caeterùm, nequis nostra dicta sic accipiat, quasi fati necessitatem asseramus, & que fiunt ideo fieri, quia praedicta sunt; explicabimus hoc quoque. Poenas ac praemia pro dignitate operum cuique reddi verum est, & compertum ex Prophetarum oraculis. Alioquin si fato regerentur omnia, nihil omninò relictum esset in nostrâ potestate: nam si fatali lege alius bonus esset, alius malus: nec laudeni ille, nee hic mereretur vituperium: Et nisi homines arbitratu suo possunt turpia fugere, honesta sectari, extra culpam erunt, quicquid agant. Caeterùm quòd liberâ voluntate vel pèccent vel officium faciant, sic demonstrabimus, &c.

These things I mention not to discover the nakedness of this venerable Father, but that it may from hence appear that the writings of the holy Prophets and Apostles only are exempt from errour and defects, and that p. 49those of the most eminent men are to be read with caution, to be examined by that Touch stone, and so far only to be approved of, as they shall be found agreeing with that unerring and perfect word, and no further: for by it must we try the Spirits whether they be of God, and proving all things, hold fast that only which it shews to be good.

7. As for his Death or Martyrdom, he was brought unto it by the procurement of one Crescens a Cynick Philosopher, with whom he had much contended: Which he himself did before apprehend and expect,Apolog. 1. pag. 46. as appears from his own words: I look (saith he) by some one of them who are called Philosophers,foreign. to be betrayed, or brought to the Stake or Tree:foreign. it may be by Crescens himself the Philosopher, a lover of popular applause, and of insolent Arrogance:foreign. a Man unworthy to be called a Philosopher, because he publickly witnesseth, the things which he knoweth not, as if the Christians were Atheistical, and Impious: which he doth to curry favour with, and to pleasure the multitudes whom he hath deceived.

This Crescens, Cent. 2. c. 10.he had provoked, and stirred up his implacable malice against him, for that he had in a disputation publickly before the Senate reprehended him not only of being ignorant of those things which it became a Philosopher to know, but also for his foul and debaucht manners: wherefore he accused him to be a Christian, and never p. 50left, till by his restless solicitations he had brought him to his end.

So at Rome he joyfully suffered Martyrdom for the Name of Christ,Baron. under the Emperours Marcus Aurelius and Lucius Verus, Anno Christi, 165.