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From Eusebius Pamphilus :  His Ten Books of Ecclesiastical History, Faithfully Translated and Abridg’d from the Original, by Samuel Parker, Gent.; London :  Printed for George Sawbridge at the Three Flower de-Luces in Little Britain, 1703; pp. 93-118.





THE

Ecclesiastical History

OF

Eusebius Pamphilus

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93
BOOK VI.

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NOW again, at the Pleasure of Severus, broke out a new Persecution, which spread it self over the Face of the whole Christian World; yet Alexandria seem’d to be the Center of its Fury, where, among Multitudes of Martyrs, who by Faith and Patience defeated all the fiery Darts of the Adversary, suffer’d Leonides, the Father of Origen, in the Tenth Year of Severus, and under the Episcopate of Demetrius, Successor to Julian in the Throne of Alexandria, before Origen had yet attain’d the Seventeenth Year of his Age. He had been carefully instructed by his Father, as well in all the several Parts of prophane Literature, as, 94 more especially, in the Province of Sacred Learning, and the Knowledge of the Holy Scriptures, in which while a Child, he prov’d so forward and industrious a Proficient, and so full of weighty and subtil Enquiries, that his Father would ever and anon check the Lad’s Curiosity, and the boldness of his early Speculations :  At the same time in private he continually offer’d up his Praises to God that had given him such a hopeful Son, and would often kiss the Breast of the Child as he lay asleep. When he understood his Father was in Chains, young Origen, who before had been so very ambitions of martyrdom, that scarce all the Persuasions of his Mother had Power to restrain him from throwing himself directly into the Hands of the Torturers, was now so very impatient, and resolv’d to deliver himself up to them; that his Mother had no other way to keep him at home but hiding his Cloaths. Being thus hinder’d from putting his Design in Execution, he pleas’d himself, however, with writing a Letter to his Father, encouraging and exhorting him to embrace so blessed an Opportunity of Dying for Christ, and entreating him not to be sway’d by any Consideration or Concern for his Family. After his Father’s Martyrdom, who left behind him a Widow with Six Sons, all younger by several Years than Origen, and the Patrimony of the Family confiscated to the Emperor, he was taken into the House of a certain rich Matron, where he continu’d but a little time, because he refus’d 95 to communicate with one Paul, a Heretick, whom the Lady much admir’d and had adopted, and with whom, inveigled by his Eloquence, great numbers of the Orthodox, as well as others, daily joyn’d in the publick Offices of Devotion. But Origen, though he submitted to converse with him, could by no means comply thus far, as being a severe Observer of the Canons and Discipline of the Catholick Church; and so taking leave of his new Patroness, he betook himself to teaching Grammar for a Livelihood, having always, but more especially after the Death of his Father, apply’d himself diligently to the business of Humane Learning. He had several Eminent Scholars, Converts from Gentilism; among the rest Plutarch, afterwards a Martyr, and his Brother Heraclas, the same that succeeded Demetrius in the Chair of Alexandria. When Origen was Eighteen Years old, he was appointed Director of the Catechumens, and in the Days of Persecution so boldly and sedulously attended and assisted the Sufferers, as well after as before Sentence, that he came often in danger of being ston’d to Death, or tore to Pieces by the Rabble. Upon his receiving his Directorship from Demetrius, his Bishop, he quitted his Grammar-School, and sold his Books, a very choice Collection of Antiquities; in value for which his Chapman was to allow him Two pence a day, and upon this little Pension he subsisted; being well exercis’d in all the Duties of an Ascetick, insomuch that he slept 96 upon the Floor, went without Shoes, and forbore the drinking of Wine so long together, that his Self denial had well-nigh cost him his Life. Nor was he less Charitable and Open-handed, than Temperate and Mortify’d. This precise Conformity of his Life and Conversation, with the Scope and Elegance of his Doctrines, won over such considerable numbers to embrace them, that the Gentiles in Alexandria associating against him, unlodg’d him from House to House, till in the Conclusion they forc’d him to leave the City. Sometime after his Admission to the Employment of Teaching the Catechumens, he castrated himself privately, being induc’d to do so by an erroneous Construction, which he put upon those Words of our Saviour, (St. Matth. c. 19. v. 12.) There be Eunuchs, which have made themselves Eunuchs for the Kingdom of Heaven’s sake; and withal, to sow up the Mouths of the Infidels, who might otherwise from the Verdure of his Age, having taken an occasion of Calumny, because by his Office he was oblig’d to converses alike with both Sexes; which Fact of his coming to the Ears of Demetrius, his Bishop; Demetrius at first was pleas’d to applaud the gallantry of the Intention, till grown envious at the Reputation and Esteem which the Merits of Origen had every where obtain’d; and the more, because the two Illustrious Bishops of Cæsarea [Theoctistus] and Jerusalem [Alexander] had lately invested him with the Dignity and Character of a Prebyter :  Demetrius was at last so uneasy, that he sent Circular Letters to all 97 his Brethren of the Episcopal College, to fasten a Reproach upon Origen for the Violence he had offer’d himself, and upon the two Prelates aforesaid, for ordaining him; and withal, dismist his Expostulatory Epistles to the Ordainers, charging them over and above with an Innovation, for that before they had ordain’d Origen, they had set him to Preach and Read the Scriptures publickly in the Church; which Act the two Bishops, on t’other hand, defended from several approv’d Precedents. Sometime before this Dispute happen’d, the Prefect of Arabia, having by Letters, requested that Origen might come and instruct him; Demetrius gladly seiz’d so fair an Opportunity to remove Origen further off, and sent him to the Prefect, whom he quickly proselyted. From whence he return’d to Alexandria, where publick Confusions and Tumults arising, he retir’d into Egypt, and again to Cæsarea in Palestine, whence (Demetrius repenting, and solliciting him to return) he came back to Alexandria. As to the unhappy Consequences which these harsh Proceedings of Demetrius brought along with them, and the Dissensions and Feuds this Affair occasion’d in the Church, I have given an Account of them in the Second Book of the Apology for Origen, compos’d by the joynt endeavours of the blessed Martyr Pamphilus, and my self. But Origen’s Authority in the World maugre all Opposition, grew greater and greater every day, while the course of his time was happily employ’d in a careful and 98 constant Attendance upon the Duties of his Function.

Severus reign’d Eighteen Years, and was succeeded by his Son Antoninius, at what time Alexander, Bishop of Jerusalem, who had been a very Eminent Confessor under the Severian Persecution, died, and was succeeded by Narcissus.

Origen being now more than ever determin’d to meditate and examine into the Sacred Text, made himself Master of the Hebrew; and having collected and well-acquainted himself with the Vulgar Hebrew Copies, and, beside that of the Septuagint, with all the other Translations of the Old Testament he could procure; as also the several Copies of Aquila, Symmachus, and Theodotion; to these he added two Anonymous Versions, which had been long bury’d in Obscurity. The first of these, he tells us, was found at Nicopolis, near Actium. Of the Book of Psalms he met with a Seventh Exemplar, and one of the three last of these Exemplars, he says, was found in an old Cask at Jericho, in the Reign of Antoninus Caracalla. These Six Interpretations he laid into one Body, distributing them into Distinctions of Verses, and placing them in six several Columns, so as to answer and face one another; the Hebrew Text was added, but apart from the Six Interpretations, and this is what we call the Hexapla. Afterwards he laid out the Tetrapla, consisting of the Septuagint Version, and the Versions of Aquila, Theodotion, and Symmachus, but separately 99 dispos’d. This Symmachus was an Ebionæan, and has left us an Exposition upon, but really design’d against, the Gospel of St. Matthew. Sometime after, at the Sollicitation of Ambrosius, (converted by Origen from the Heresy of the Valentinians) Origen begun his Commentaries upon the Holy Scriptures; Ambrosius having undertaken to furnish out all Instruments and Assistances, proper for the carrying on of so great a Work, and particularly to contribute his own Labour and Application.

In the mean time died Urban, Bishop of Rome, Eight Years after his Consecration. Pontianus succeeded him; and Zebinus succeeded Philetus in the Chair of Antioch.

The five first Books of Origen’s Commentaries upon St. John’s Gospel, he wrote (as he tells us in the Sixth) at Alexandria. Of his Commentaries upon this Gospel, we have now no more than Twenty two Books remaining. His Eight first Books (there are Twelve in all) of Commentaries upon Genesis, together with his Commentary upon the first Twenty five Psalms, and upon the Lamentations of Jeremiah, whereof we have only Five Tomes at present, (which make mention of Two Books compos’d by him concerning the Resurrection) were also compil’d at Alexandria; and so were his Books entituled Στρωματεῖς . In his Exposition upon the first Psalm, he gives us a Catalogue of the Canonical Books of the Old Testament, which he affirms to be Two and Twenty in 100 number*. In the First Book of his Comment upon St. Matthew, he asserts the Divine Authority of the Four Gospels, affirming that that of St. Mark was dictated to the Evangelist from the Mouth of St. Peter. The Epistles of St. Paul he speaks of in general in the Fifth Book of his Comment upon St. John’s Gospel, without enumerating their Titles. The Second Epistle of St. Peter, and the Second and Third of St. John, he allows as Canonical, though they were not universally receiv’d for such. In his Homilies upon the Epistle to the Hebrews, he supposes the Sense of all and every part of that Epistle to have been immediately communicated by some one or other of the Apostle, most probably, and according to general Tradition by St. Paul, but that the Stile and Elegance were the After-Imbellishments of some other Hand. In the Reign of the Emperor Gordian, Origen compil’d his Comments upon Esaias and Ezekiel. The latter, of which none 101 is lost, and also part of his Comment upon the Canticles, he finish’d at Athens. What remains of the Comment upon the former, amounts to Thirty Volumes. The Comment upon the Canticles he finish’d at Cæsarea. When he was above Threescore Years old, he suffer’d Notaries, which he never would before, to take down his Sermons in Writing, and compos’d his Eight Books against Celsus, in Defence of the Christians Religion; a Comment in Twenty Volumes upon St. Matthew, and another upon the Twelve Lesser Prophets, of which there now remain no more than Twenty five Books. Add to these above an Hundred of his Epistles, which I have formerly collected into a Volume. But for an entire Catalogue and Account of the Works of this Great Man, which would take up too much room in our History, I refer the Reader to my Apology for Origen, and my Life of Pamphilus, and recommend him farther to the Epistles of Origen himself, to be inform’d of the Miseries he sustain’d under the Decian Persecution; among the rest, how he was loaded with Chains and Bolts, and left for several Days together in the Stocks with his Legs distended as wide as they could be stretch’d, beside a thousand other Tortures, though his Life was spar’d at last upon the earnest Importunity of the Judge himself.

The Scholars of this Excellent Master prov’d extraordinary Instances of Piety, as well as of Learning and Understanding. Plutarch was 102 the first of them, upon whose account Origen had like to have been sacrific’d, for his close Attendance upon him, even to the last Minute of his Martyrdom. Serenus and Herais (a Woman, and a Catechumen) were Burnt. Heraclides, another of his Catechumens, and Heron, a Neophyte, were beheaded, and so was another Serenus, after a Tryal of variety of Tortures. Basilides, the Martyr, was also a Disciple of Origen’s. The Story of his Conversion is very singular and surprizing. When Potamiæna, a Christian Virgin, adorn’d with all the Graces of a bright and religious Form, as well as of a chast and religious Soul, having undergone extream and inexpressible Cruelties, and provok’d Aquila the Judge, who threaten’d to expose her to the Lust of the Gladiators, by an Answer which cast a Reproach upon his Deities, was immediately condemn’d along with her Mother, Marcella, to the Flames; Basiliades being one of the Officers appointed to attend the Execution, behav’d himself with great Decency and Civility, repressing the Rudeness, and stopping the obscene Mouths of the Multitude. For this the Virgin told him, She would Petition earnestly to her God and Saviour to reward him, bidding him believe and take Courage; and so, when she had thus acquitted her self; she was scalded to Death in Pitch. Sometime after Basilides being call’d upon to take his Oath, as a Heathen, declar’d himself a Christian, and was laid in Chains. The Christians, who visited him ask’d the Cause of so sudden 103 a Conversion, and he told them, That Patmiæna, three Nights after her Martyrdom, came to him, and put a Crown upon his Head, and assur’d him that God had heard her Prayers for him, and that within a very little time he should have his Residence in Heaven. After this he was baptiz’d into the Faith of Christ, and the Day following beheaded for the Profession of it. Nor did the Maiden Martyr appear only to Basilides, but to several others, who thereupon readily embrac’d Christianity. Dionysius, Bishop of Alexandria, was another of Origen’s Pupils; and so was the celebrated Gregorius Thaumaturgus, and his Brother Athenodorus, both afterwards, while they were yet very young, promoted to the Episcopal Dignity. Mamæa, Mother to the Emperor Alexander, a very Pious Woman, when she was at Antioch, being acquainted with the Character of Origen, sent for him, and a splendid Retinue to attend him, and oblig’d him to stay with her for some time together, that she might enjoy the benefit of his most wholesome and admirable Instructions. But it is impossible to give a Catalogue of all the Prodigies of Piety and Learning which came out of the School of Origen. Let the Reader be left to compute upon their numbers, when he first understands that such Crowds of Scholars daily throng’d to his Lectures from Sun-rising to Sun-setting, that he was at last oblig’d to assign the Instruction of the Under-Proficients to Heraclas; to whom afterwards, when he left Alexandria and went to Cæsarea, he recommended 104 the whole Burthen. Firmilian, Bishop of Cæsarea in Cappadocia, was a great Admirer and Friend of Origen’s, would often send for him ,and take Journies as far as into Judæa, to visit and consult him. Alexander, Bishop of Jerusalem, and Theoctistus, Bishop of Cæsarea in Palestine, had so great a Veneration for him, that they submitted to him entirely, the Interpretation of Scripture, and the Direction of their Churches.

How much he was consider’d and esteem’d by the Gentile Philosophers, and Learned Men of his time, appears from the great Character they give of him in their Books, many of which they have dedicated to him, and submitted many more to his Examination and Judgment. Porphyry, the Sicilian, in his Invective against the Holy Scriptures, when he will deliver his Mind about Origen, is distracted and confounded between Calumny and Commendation. He tells us, Origen had been personally known to him, That indeed he was a Scholar of the first Magnitude, and admirably verst in the Writings and Opinions of all the Philosophers, particularly the Platonists, Pythagoreans, and Stoicks; but that being Born a Gentile, and educated in the Principles of Heathenism, he became afterwards a Convert to those of Christianity; whereas the great Ammonius, his Master, though bred up a Christian, when he came to understand himself went over to the Heathens :  Than, which two Allegations, nothing is more notoriously false, for Origen, as 105 we have seen already, was bred up in the Christian Religion, and Ammonius continu’d a steady and zealous Professor of it to his dying Day, as his Book of the Harmony between Moses and Jesus, and several other excellent Pieces which he left behind him, sufficiently testify. Furthermore, Origen himself, in one of his Epistles, confesses with what Assiduity and Diligence he had both study’d and taught the Greek Philosophy and Liberal Sciences, and justifies it partly from the usefulness of them to confute and convince Hereticks and Unbelievers, (multitudes of whom, as well of the Orthodox, he says, frequented his Auditory) and partly from the Example and Practice of Pantænus and Heracles.

Clemens, the Successor of Pantænus, in the Christian Academy at Alexandria, had been the Guide and Improver of Origen’s tenderest Years. This Clemens, in the Reign of the Emperor Severus, wrote his Eight books of Stromata or Miscellanies, consisting of a curious and copious Collection, as well of Matters Historical, Philosophical, and Philological, as Theological and Sacred, wherein having occasion to prove Moses more ancient than any of the Greek Writers, he makes use of the Names and Authorities of the other Jewish Historians, (then extant) besides Moses, which, it seems, were Five, Philo, Aristobulus, Josephus, Demetrius, Eupolemus. In the beginning of this Work, he declares himself to have been an immediate Successor of those Christians, who liv’d the 106 next to the very times of the Apostles. With his Stromata we have his Eight Books of Institutions, in which an Account is given us, not only of the Canonical and Universally receiv’d Books of Scripture, but also of those Books whose Divine Authority was doubted. He ascribes the Epistle to the Hebrews to St. Paul, which, he says, that Apostle wrote in Hebrew, and St. Luke translated into Greek, and that St. Paul omitted the mention of his Name, because the Hebrews were offended at him, and because he was properly the Apostle of the Gentiles. He affirms, upon the Authority of an old Tradition, that the Gospels of St. Matthew and St. Luke, were penn’d before the other two, and that St. John added his in the last place, to supply what concern’d our Saviour’s Divinity, the former three having been particular in what related to his Humanity. Alexander, Bishop of Jerusalem, speaks very respectfully and honourably of this great and learned Father, in an Epistle of his to Origen.

At the same time flourish’d several other Eminent Ecclesiastical Writers; among the rest, Berillus, Bishop of Bosra, whose Epistles, with a great many very elegant and curious Tracts of the same Author, are still abroad. In the Reign of Gordian he preach’d up a most blasphemous Heresy, asserting, That Christ was not a Person distinct from the Father, and that it was the Father’s Divinity which was in him after his Incarnation, from which Error, Origen, assisted by a good number of Bishops, recover’d 107 him, after many Disputations and Debates had been agitated, and a Synod call’d together upon that Account.

Hyppolitus was another of the Writers of that time, and held in great Esteem. He perform’d upon the Six Days-Creation, and upon part of the Sacred History immediately following it, upon the Canticles, and upon part of Ezekiel, against all the Heresies; and against that of Marcion distinctly, beside his Paschal Cycle, his Treatise concerning the Passover, and several other Pieces remaining still, and some lost.

There is also preserv’d to this Day, the Disputation of Caius, which passed between him and Proclus, when Zephyrinus held the Chair of Rome against the Heresy of the Cataphryges. In this Discourse Caius ascribes no more than Thirteen Epistles to St. Paul, whom divers of the Roman Church now, as well as Caius then, do not believe to have been Author of the Epistle to the Hebrews.

In the time of Severus, one Judas wrote a Dissertation concerning the Seventy Weeks of Daniel, and was induc’d to believe that the times of Anti-Christ were commenc’d by the Violence of the Persecution then raging.

Severus reigned Eighteen Years, after whom succeeded his Son Antoninus Caracalla. In his time Alexander was advanc’d to the Episcopal Throne of Jerusalem, in the place of Narcissus still living :  The occasion of it, as follows. Narcissus, a Man of most exemplary Probity 108 and Piety, and reported to have wrought many Miracles, (as particularly, that by his Prayers he made Water serve the purposes of Oyl upon an Easter-Vigil, when the Sconces could not otherwise be supply’d) had a scandalous Accusation brought against him by a Knot of unsuspected Villains, that were under an Apprehension of being detected by him, and of receiving the Punishments their Practices had deserv’d. And to make sure work, they clinch’d their Indictment with Sacramental Imprecations upon their own Heads; one wishing he might be Burnt if he ly’d; a second, that the Plague might light on him; and a third, that he might lose the Blessing of his Eye-sight. Narcissus therefore, though his Adversaries gain’d belief upon no body, made this an opportunity, however, of retiring from the World, and so quitting his Bishoprick, he sequester’d himself to a Life of Solitude and Meditation. Soon after, the first of the three Evidences was, as by accident, burnt in his Bed, and his Family with him; the second died of a Pestilence, which over-spread all Parts of his Body; and the third repenting and confessing the whole secret of their Combination, lost both his Eyes with continual Weeping.

Narcissus being no where to be found or heard of, his Suffragans consecrated Dius in his room next whom succeeded Germanius, and after Germanius, Gordius; when Narcissus returning from his Privacy, could not be prevail’d upon to reassume the Episcopal Authority, though he 109 was earnestly press’d to it by his Fellow Bishops, making the Burthen of his great Age his Excuse; and so Alexander, who was before a Bishop in Cappadocia, being then at Alexandria, by the Body of the Bishops within that Province, was (where by an express Appointment from God he had been detain’d for some time) consecrated to the Exercise of those Functions which Narcissus had profess’d himself no longer able to discharge. Alexander in his Epistle to the Antinoites tells us, that at the time of his writing that Epistle, Narcissus was 116 Years old.

Much about this time, as we learn from Alexander’s Epistle to the Church of Antioch, Serapion, Bishop of Antioch, died, and was succeeded by Asclepiades. The Works of Serapion which remain, are his Exhortation to Domninus, (who in time of Persecution had apostatiz’d to Judaism) his Epistles, and his Animadversions upon the pretended Gospel of St. Peter, which, he says, was recommended first by the Sect of the Phantasiasts.

After the Death of Antonine, (who reign’d Seven Years and Six Months) succeeded Macrinus; after Macrinus (who reign’d One Year) another Antonine, in whose First Year Zephyrinus died, having sat in the Chair of Rome Eighteen Years, and was succeeded by Callistus, who reign’d Five Years after, to Urban. Antonine reign’d Four Years, and was succeeded by Alexander, about the same time when Asclepiades died, and was succeeded in the See of Antioch by Philetus. Urban govern’d the Church 110 of Rome Eight Years, and his Successor was Pontianus, and after Philetus, Zebinus came to the See of Antioch. In the Tenth Year of the Emperor Alexander died Demetrius, Bishop of Alexandria, Forty three Years after his Consecration, and was succeeded by Heraclas. The Emperor Alexander reign’d Twelve Years, and was succeeded by Maximin, who for the hatred he bore to his Predecessor’s Family, of which the greater part were Christians, rais’d a Persecution against the Clergy :  In this Persecution suffer’d Ambrosius and Protoctetus, (to whom Origen dedicated his Book of Martyrdom) and behav’d themselves very bravely. Maximin reign’d Three Years, and Gordian was his Successor. In the Reign of Gordian died Pontianus, after he had been Bishop Six Years, and was succeeded in the See of Rome by Anteros, as Anteros e’er long by Fabian, who being lately come out of the Country, and present as a Spectator, at the time of Election upon the Death of Anteros, was distinguish’d (from Heaven) to be the Successor, by a Dove descending and seating her self upon his Head, and so presently the People bore him off to the Episcopal Throne.

Gordian reign’d Six Years, and to him succeeded Philip, a Christian. ’Tis related, That Babylas offended at certain evil Practices of this Emperor, refus’d to admit him to Communion, till he had undergone the same Penance which was enjoyn’d the Lapsers, and that the Emperor most readily submitted to the Discipline, and reform’d his Irregularities.

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In the Third Year of Philip died Heraclas, the Successor of Demetrius, Bishop of Alexandria. The latter held the Chair Forty three Years; the former having heretofore consign’d the Care of his Academy to Dionysius, (a Pupil of Origen’s) held it Sixteen Years, and was succeeded by Dionysius. Contemporary with these venerable Assertors and Guardians of the Truth, were two Heretical Pestilences; one in Arabia, (soon laid asleep by the Conduct of a Council and Origen) which affirm’d, That Soul and Body perish’d together, but that they should be reviv’d together at the last Day :  The other, that of the Helcesaites, who rejected all the Epistles of St. Paul, and other Parts of Scripture, made the denying of the Faith a Matter indifferent, provided only Man believ’d with the Heart, and pretended to have receiv’d a Book from Heaven, affording all that would attend and rely upon it, a new Method of obtaining a Remission of Sins and Everlasting Life. But this Goblin disappear’d in an instant.

Philip reign’d Seven Years, and his Successor, Decius, in despight to the Memory of him, kindled a new Persecution, in which was dignify’d with Martyrdom, Fabian Bishop of Rome, and succeeded by Cornelius; Babylas, the Successor of Zebinus in the See of Antioch, succeeded by Fabius; Alexander, Bishop of Jerusalem, who had before been well acquainted with Suffering for Christ, and was succeeded by Mazabanes. At Alexandria, Dionysius, their 112 Bishop, (as he relates of himself) took up a Resolution to keep at home, and wait the worst, but after four Days, (during which time the Messengers had search’d all places for him but his own House, where they least expected to find him) being immediately commanded away by a Revelation from God, he and several Christians along with him quitted the place, which prov’d of advantageous Consequence to some others of the distress’d Christians whom he comforted and encourag’d, as it came in his way. Soon after Dionysius, and his Company, falling into the Hands of the Inquisitors, were brought Prisoners to Taposiris, where a Band of Rusticks, without their Knowledge, (for they took them for House-breakers) and no less against their Inclinations, rescued them from their Keepers, and carry’d them off, reluctant and averse, as they were to those Methods of Deliverance. One Metra, an ancient Man, when the infidels had barbarously beat him with Clubs, and run Spikes into his Eyes and Face, was batter’d to Death with Stones. A Woman, whose Name was Quinta, was dragg’d by the Hair through the Streets, whipp’d, dash’d upon Millstones, and then ston’d to Death. The Houses of all Christians were plunder’d, the most valuable of their Effects brought away, the rest thrown about the Streets and destroy’d, and themselves forc’d to fly to Deserts and Solitudes, and court all manner of Necessities, Miseries, and Dangers; many of them (particularly Cheræmon, 113 Bishop of Nilus, with his Family) being never heard of afterwards, and others made Slaves by the Sarazens. Apollonia (she was a Virgin) had all her Teeth beat out, and was Burnt. Serapion was most inhumanely tortur’d, and when his Bones had been broke, thrown headlong from an Upper Chamber. These horrid Severities, with many of the same kind, were offer’d before the Publication of the Emperor’s Edict for Persecution; but so soon as ever that came abroad, ’tis unconceiveable with what Fury and Violence the Church was assail’d., The Terror of it sear’d not a few of the Christians into Apostacy and Idolatry, some sooner, some later, some after imprisonment, and some even after they had stood out the Torture; which unhappy Defection render’d the Constancy of those that embrac’d the Tryal, much more conspicuous and affecting. Among these, one Julian, then visited with the Gout, was plac’d upon a Camel, Scourg’d and Burnt. The same Treatment was the Lot of Eunus that had lent a helping hand to bring him to his Tryal. Besas, one of the Guards that stood by, and shew’d them Favour, was thereupon brought by the People to the Tribunal, and, declaring himself a Christian, knock’d o’the Head with a Battle-Ax. Macar was Burnt alive. Epimachus and Alexander having defeated all their other Cruelties, were consumed in Quick-Lime. Ammonarium, a Holy Virgin, had assur’d the Judge she would not be discompos’d by any of his Tortures, and when she 114 had made good her Promise, was executed. Mercuria, an aged Woman; Dionysia (who had several Children) and another Ammonarium, were Beheaded. Heron, Ater, Isidore, were shatter’d with Clubs, and then Burnt. Dioscorus, a Youth of about Fifteen Years of Age, upon whom not all the Judge’s Importunities nor Inhumanities could make the least Impression, was sent off, and a time allotted him to recollect himself. Nemesion was first Indicted as a Felon, but that Slander being easily refuted, for the Profession of Christianity he was Burnt among the Malefactors, having first undergone a double Portion of the Tortures which were appointed the Criminals. Ischyrion was impal’d alive. Ammon, Zeno, Ptolemy, Ingenuus, Theophilus, and others, of the Soldiery, so boldly and openly incited and encourag’d the Confessors to assert their Faith, that perceiving they should be forthwith call’d to Examination, they run before-hand up to the very Face of the Judge, professed themselves Christians, and went from the Bar to their Execution, exulting and glorifying God, for that he had found them worthy to Die for his Name; the Prefect and other Officers being as much astonish’d and frighted, as the Martyrs were transported.

This Relation we take from an Epistle of Dionysius, Bishop of Alexandria, to Fabius, Bishop of Antioch; beside which, he wrote several Epistles to several Bishops and Churches, relating to the Schism of Novatus, and particularly 115 one to Novatus himself. Dionysius to Novatus our Brother, Health. You say you have made your Separation with great Reluctancy, but the only way to make us believe it, is by returning and reconciling your self to the Church. Assure your self, ’tis equally our Duty to embrace Extremities, and the Tryal of Martyrdom, for the Preservation of Unity in the Communion of the Church, as for the testimony and Profession of the Christian Faith; and indeed rather more, seeing in the latter Case every Man only delivers his own Soul, but in the former he suffers that he may deliver all the Souls in the Church. So that if you can persuade or oblige the Brethren that have deserted the Communion of the Church, to reconcile themselves to her, the Importance of so good a Work, will more than supersede the blemish of your past Error; or if they will not be prevail’d upon, deliver at least your own Soul. This Novatus was a Presbyter in the Church of Rome, and would by no means allow that any Person, who had laps’d in the Persecution, should upon Repentance be readmitted to Communion; upon that rigid Consideration, separating himself with his Followers, (who distinguish’d themselves by the Name of Cathari, or The Saints) from the Body of the Catholick Church. This occasion’d the convening of several Synods in Italy, Africa, and elsewhere, and all of them condemn’d the Positions and Practices of Novatus, and excommunicated the Author of them and his Adherents; among whom, the well-meaning and 116 more considerable, as Maximus, and Urbanus, and Sidonius, three very Eminent Confessors, being alarm’d by this Authoritative Sentence, made a nicer Scrutiny into the Practices and Designs of the Seducer, and finding them very foul and flagitious, departed from his Cause, declar’d publickly how much they had been impos’d upon, bewail’d their own unhappiness, and joyn’d themselves again to the Catholick Church. The Bottom of all this Mystery of Iniquity, was Novatus’s Aspiring to the Episcopal Dignity, though no Man pretended to be less ambitious of attaining it. And yet so much it was the dear Desire of his Soul, that he could not have an easy Minute, till having sent an Invitation to three weak and ignorant Italian Bishops, and taking an Opportunity to make them Drunk, he got himself clandestinely Consecrated by them, in Opposition to his Bishop, Cornelius. One of them afterwards confess’d the Crime, repented, and was restor’d, but only to Lay-Communion; the other two were depriv’d by the Church, and Successors substituted in their room. As if Novatus could possibly be ignorant (says Cornelius) of the Rule of one Bishop, and one Altar. And it was yet more scandalous and abominable, that this vile Intruder should assume the Character of a Metropolitan, before he had, indeed, been Baptiz’d, in the manner prescrib’d by the Church, for though in a Fit of Sickness he had receiv’d the Sacramental Washing at the Hands of the Priest, yet the Bishop had never seal’d 117 the Baptism by signing him with the Sign of the Cross; and because he wanted this Canonical Seal of Confirmation, when the time came that he was to be Ordain’d Presbyter, the Proposal was look’d upon as contrary to Canon, and met with a general Opposition; beside, that himself had fail’d in the time of Persecution; for, though call’d upon importunately, was afraid to visit any suffering Christians, and in a Passion vow’d, He’d be a Presbyter no longer. Afterwards, however, when he had usurp’d a Title to the Episcopal Power, to prevent the returning of any of his Party to their Bishop, as often as he administer’d the Sacrament, he requir’d them to Swear upon it, that they would never forsake him, and go over to Cornelius. But these Methods, instead of helping his Cause, serv’d only to ruin it, for ’twas not long e’er almost all his Friends and Followers abandon’d him; and among the rest, the Illustrious Moses, since crown’d with Martyrdom.

Dionysius, in his Letter to Fabius, by way of Reflection upon the uncharitable Determination of Novatus, tells a Story of Serapion, an old Man, that had Apostatiz’d, and done Sacrifice, and therefore his Absolution had been from time to time deferr’d. This poor Wretch falling into a dangerous Illness, lost his Speech and his Sense for Four Days together, when, a little recovering both, he sent in all hast for a Presbyter. The Presbyter was himself Sick in Bed, and unable to visit him, but he sent him a Consecrated Viaticum. So soon as 118 his Child (that had been the Messenger) was approaching, before he had yet set Eyes on him, he recover’d his Speech again which in the Interim had fail’d, and directed him, since the Presbyter could not come in Person, to give him what he had order’d, and release him. Accordingly he receiv’d it, and immediately expir’d.



FOOTNOTES



 *  And the same as receiv’d for Canonical by the Reformed Churches, though the Twelve Minor Prophets, which together should make the Twenty second Number, as the Four Greater Prophets make the Twenty first, are omitted, probably through the carelessness of Transcribers; for Eusebius tells us afterwards of a large Comment which he wrote upon them; but besides, in Rufinus’s Version this Book has its place, as it has also in St. Hilary’s Prologue to his Commentary upon the Psalms, which Commentary is all borrow’d from Origen’s; but, as for the Two Books of Maccabees, which are the only Apocryphal Books he mentions; he says they must not be rank’d among the Canonical.









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