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failings and their errors; nor were they altogether free from strife and contention: but there were among them many men of sincere and undissembled virtue, and some eminent therein, who were shining examples of every thing excellent and commendable in human life. They were quiet and peaceable, and obedient to magistrates in all things appertaining to their jurisdiction. They prayed for the Roman emperors, and for the officers under them, and for the prosperity of the empire. They were kind to each other, and to strangers. 'Our affair,' said the ancient apologists Justin Martyr and Athenagoras, lies not in words, but in works.' And Lactantius, so low as the beginning of the fourth century, could say, the great concern of our 'people is to be holy and unblamable in their lives.' Pliny has borne an honourable and ample testimony to the good design of their religious assemblies; and they were remarkable for their patience and fortitude under sufferings for the principles which they had embraced: by all which they glorified God, edified each other, and were continually making converts from among their Gentile neighbours, and even from among such as hitherto had been their enemies. If afterwards Christians altered for the worse: if they departed from "the faith once delivered to the saints," Jude ver. 3: if they admitted into their belief and profession corrupt mixtures of human invention: if instead of being persecuted themselves, they persecuted other men: or, if they persecuted one another for difference in speculative opinions, of little importance or if they did any thing else contrary to the purity of the doctrine of the gospel, we shall be obliged to acknowledge it without partiality, when we see the proofs of it.

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And indeed Chrysostom has observed, that Christianity rather declines under Christian emperors; so far is it from being cherished by the honours and preferments of this world: but it thrives most when it is persecuted, and lies under worldly discouragements.' And said Sulpicius Severus not long ago, speaking of Dioclesian's persecution, Glorious martyrdoms were then as earnestly contended for, as bishoprics have been since sought by ambitious men.' We may do well therefore to emulate the best times, and the sincerest disciples of Jesus Christ, whom we have taken for our master and guide in the things of religion: and we may sometimes recollect what our Lord said "before Pontius Pilate therein witnessing_a_good confession. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice." 1 Tim. vi. 13. John xviii. 37.

Let us then carefully attend to that word of the gospel which was first " preached every where," by men chosen and appointed, and fully qualified for that purpose, Mark xvi. 20, “the Lord" himself "working with them, and confirming it with signs following:" and has been since recorded by his faithful apostles and evangelists. Amen.

• See this Vol. p. 25.

Oramus etiam pro Imperatoribus, pro ministris eorum, ac potestatibus, pro statu seculi, pro morâ finis. Tertull. ap. cap. 39. cited above, p. 28. And see p. 193, 195, 197.

Instances of both those kinds of generosity to such as were in affliction, may be seen in the chapter of Cyprian, bishop of Carthage, Vol. ii. p. 6, 7; and in the chapter of Dionysius, bishop of Alexandria, Vol. i. p. 612, 613; and here at p. 196. See also the chapter of Lucian of Samosata, p. 150.

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CHAP. XLII.

CHALCIDIUS.

I. His time, work, and character. II. His testimony to the appearance of an extraordinary star at the time of our Saviour's nativity, with remarks.

I. CHALCIDIUS translated into Latin the former part of the Timæus of Plato, and added a prolix commentary of his own upon it; in which he shews a great deal of learning, and good skill in the sentiments of the ancient philosophers. This work is inscribed to Osius, or Hosius, supposed to be the bishop of Corduba in Spain, and a principal member of the council of Nice in the year 325, but without any intimation of his character, as bishop, or ecclesiastic, or Christian. And the time and character of this author are uncertain. By some he has been supposed to be deacon or arch-deacon in the church of Carthage: others think he was an heathen. According to Humphry Hody he was a Gentile, well acquainted with Christian writings. Beausobre calls him a Christian philosopher, and intimate friend of Hosius: and, as he says, he joined Christianity with Platonism. Cave is at an absolute uncertainty about his real character; he knows not whether he was a Gentile or a Christian. Fabricius, the last editor of Chalcidius, publisheth him as Christian, who wrote near the beginning of the fourth century; and has f endeavoured to answer objections. Nevertheless Mosheim still hesitates.

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I shall, after others, take notice of some difficulties; for Chalcidius seems to approve of the divinations of Gentilism, and allows them to be of use for discovering futurities. He1 quotes Moses as a wise man, and as said to have divine inspiration, as well as human knowledge. However, that expression as said, ut ferunt,' Fabricius thinks need not to be understood to denote any uncertainty in the author's mind.

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It ought to be observed by us likewise, that he has quoted Solomon's Book of Proverbs once or twice, and also the words of Ecclesiasticus, ch. xxix. 21.

I think it must be allowed that there is some difficulty in determining this writer's true character; Fabricius" himself has acknowledged as much, and that he may be compared to

a Chalcidius, Commentator in Timæum Platonis, ipse quidem Gentilis, sed in libris Christianorum versatus- -Hod. De Bibl. Textib. Origin. 1. iii. p. 1. cap. 4. p. 299. Vid. et cap. vii. p. 310.

Chalcidius donc, philosophe Chrétien, et intime ami d' Osius, n' admettoit pas seulement l'éternitè de la matière, mais- -Hist. de Manich. Tom. 2. p. 238.

< Chalcidius, qui ajoûtoit le Christianisme au Platonisme, &c. Ib. p. 469. Conf. Tom. i. p. 478, 479.

d De hac re pridem me monuit Sellerus noster. Et cum in hanc quidem sententiam viros quosdam non indoctos propendere video, locum ei inter scriptores ecclesiasticos non denegavimus. Me certe εTTEX fateor; neque enim satis constat, philosophus solum Platonicus fueritne, an etiam Christianus, &c. Cav. H. L. p. 199.

e Chalcidii, Christiani scriptoris, qui sub quarti seculi initia vixit. Fabric. p. 225. ad calcem Operum S. Hippolyti. Hamburg. 1716.

f Vid. Fabric. Annot. in Chalcidii Prolog. p. 226. et Bib. Lat. lib. iii. cap. 7. Tom. i. p. 554.

8 Vid. De turbatâ per recentiores Platonicos Ecclesiâ. sect. 31. p. 165, &c. et Institution. Hist. Eccl. Sec. 4. P. 1 cap. 1. P. 149, 150.

Quæ cuncta observatione, scientiâ, artificiosâ quoque solertiâ colliguntur. (Aut enim alitum volatu, aut extis, aut ora

VOL. IV.

culis, homines præmonentur ; prædicente aliquo propitio damone, qui sit eorum omnium, quæ deinceps sequuntur, scius. Chalcid. in Tim. cap. 7. sect. 183. p. 346. al. p. 275.

i Hebræi sylvam generatam esse confitentur. Quorum sapientissimus Möyses non humanâ facundiâ, sed divinâ, ut ferunt, inspiratione vegetatus, in eo libro, qui De Geniturâ mundi censetur, ab exordio sic est præfatus, juxta interpretationem septuagintâ prudentum. Ib. cap. 13. sect. 274. p. 380. al. p. 372.

* Verba, ut ferunt, non dubitantis sunt, sed Hebræorum sententiam exponentis. Fabric. not. (d) p. 380.

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Tum initii multas esse significationes, ut Initium sapientiæ timorem Domini esse,' Salomon dixit. [Prov. i. 7.] Atque etiam in præconio sapientiæ cœlestis auctor: Initium vitæ panis et aqua, et tunica,' inquit, et domus idonea velandis pudendis.' [Sirach. xxix. 21.]—-Est tamen unum rerum omnium initium, de quo Salomo in Proverbiis. Creavit me,' inquit, Deus progressionis suæ semitam'[Prov. viii. 22-25.] Chalcid. cap. 13. sect. 274. p. 380. al. p. 373.

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Chalcidius, V. C. et gnarissimus veteris philosophiæ, dubium reliquit lectoribus suis, utrum Christo nomen dederit, fueritne Hebræus, an Ethnicam probaverit superstitionem. Possis de eo uti verbis, quæ Photius [Cod. 180. p. 211. al. p. 405.] de Joanne Laurentio Philadelphensi Lydo scripta reli

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another author mentioned by Photius, whose character was doubtful: his manner of writing not clearly shewing what was his religion, whether Christianity or Gentilism.

I dare not be positive; but to me it seems, that he was a polite Platonic philosopher, who was willing to be on good terms with Christians, whose religion prevailed at that time; and I place him, with Cave, as flourishing about the year 330.

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II. I now proceed to quote the passage of this commentary of Chalcidius, for the sake of which I produce him among other authors in this work. There is likewise,' says he, another more sacred and more venerable history, which relates, that the appearance of a certain star ' declared not diseases and deaths, but the descent of a venerable God, for the salvation of mankind, and the good of the world. When this star had been seen upon a journey in the nighttime, by some truly wise men of the Chaldæans, who were well versed in the contemplation of the heavenly bodies, they are said to have made inquiry concerning the late birth of a God; and when they had found the young majesty, they paid him the worship and homage which 'was worthy of so great a God. But to none are these things so well known as to yourself."

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It is manifest that the author here refers to the history in St. Matthew, ch. ii. 1. “Now when Jesus was born in Bethlehem of Judea, in the days of Herod the king, behold, there came wise men from the east to Jerusalem, ver. 2. Saying, Where is he that is born king of the Jews? For we have seen his star in the east, and are come to worship him. Ver. 9. When they had heard the king [Herod] they departed, and lo the star, which they saw in the east, went before them, till it came and stood over where the young child was. 10. And when they saw the star, they rejoiced with exceeding great joy. 11. And when they were come into the house, they saw the young child, with Mary his mother, and they fell down and worshipped him. And when they had opened their treasures, they presented unto him gifts, gold, and frankincense and myrrh." Comp. Matt. i. 21-23.

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Fabricius thinks this paragraph to be a good proof of the writer's Christianity. And from the compliment at the end made by him to the person to whom the work is incribed, we may be induced to allow his episcopal character.

Whether this writer was a Christian or a heathen, this passage is a valuable testimony to St. Matthew's gospel, and to this remarkable history. And if this commentary upon Plato's Timæus be reckoned the work of a Gentile philosopher, the several quotations of the Old Testament, which we before saw, and now this of the New, afford proof, that the sacred scriptures were then well known in the world. To me it seems, that the style of the paragraph just cited, is the style of a Gentile, not of a Christian writer. Cave seems to have made the same judgment upon it.

quit Την δε θρησκειαν ὁ ανήρ εοικε δεισιδαιμων είναι σεβεται μεν τα Ἑλλήνων και θειάζει· θειάζει δε και ημετερα, μη διδες τους αναγινωσκεσιν εκ το φας συμβαλειν, πότερον έτω νομίζων θειάζει, η ώς επί σκηνής. Fabric. Bib. Lat. 1. iii. cap. 7. Tom. i. p. 554.

a Claruit forsan circa annum 330, certe Hosio ætate par, si modo Hosius Cordubensis erat, quo suaderfte, Chalcidius Platonis Timæum Latine interpretatus est, et erudito commentario explicavit. Cav. H. L. p. 199.

b Est quoque alia sanctior et venerabilior historia, quæ perhibet, ortu stellæ cujusdam, non morbos mortesque denuntiatas, sed descensum Dei venerabilis ad humanæ conservationis, rerumque mortalium gratiam. Quam stellam, cum

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nocturno itinere suspexissent Chaldæorum profecto sapientes viri, et consideratione rerum coelestium satis exercitati quæsîsse dicuntur recentem ortum Dei: repertâque illâ majestate puerili, veneratos esse, et vota, Deo tantum convenientia, nuncupâsse, quæ tibi multo melius sunt comperta, quam cæteris. Cap. 7. sect. 125. p. 325. al. 219.

Hoc loco satis perspicue Christianum se prodit Chalcidius. Fabric. p. 325. not. (e).

a Semel meminit stellæ, Christum recens natum præmonstrantis, cujus in historiâ evangelicâ fit mentio: de quibus nihilominus, haud satis pro Christiani scriptoris more loquitur. Cav. H. L p. 199.

CHAP. XLIII.

ALEXANDER OF LYCOPOLIS, IN EGYPT.

1. His work, time, and character. II. Extracts out of his work, containing many references to the scriptures of the Old and New Testament, and to the Christian doctrine.

I. ALEXANDER of Lycopolis, in Egypt, was mentioned by me long ago, in the History of the Manichees, among those authors who had written against them: but learned men are not agreed about his character, as was also observed formerly. Some think he was a Christian : others suppose him to have been a heathen. If this last be his character, he comes in properly to be mentioned here among such writers; we must therefore now more distinctly consider that point.

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Fabricius thinks, he was at first heathen, then a Manichee, and afterwards a good catholic Christian, when he wrote this work; and he placeth him in the fourth century.

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All which is agreeable to the sentiments of our Cave; who also supposeth him to have been acquainted with some of the first followers and disciples of Mani himself. If so, he must have lived not far from the beginning of the fourth century.

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Photius in his work against the Manichees, calls Alexander archbishop of Nicopolis. Tillemont says, that by his book he appears to have been a pagan philosopher; who, observing that some of his fellow-disciples embraced the opinion of the Manichees, and thinking it to be very absurd, composed that book to confute it by natural and philosophical reasons. He speaks with respect of Jesus Christ, and prefers the doctrine of the churches (those are his terms) to that of Mani. But we can perceive from those very places that he was not ' at all a Christian. Combefis, his editor, thinks him to be very ancient, because he had learned the doctrine of the Manichees from the disciples of the author of the sect; but the place upon which he relies, may denote no more than that Egypt knew Mani by his disciples, without ⚫necessarily implying that Alexander himself knew any of them.'

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Beausobre is of the same opinion. He calls Alexander a pagan philosopher.. He argues after this manner: First, he never alleges the scriptures in his dispute with the Manichees, which a Christian would not have failed to do, since the Manichees admitted the authority of the books of the New Testament. 2. He speaks of the souls of Nymphs, which is not the style of a Christian. 3. He speaks of the deluge of Deucalion, and Phoronæus, without mentioning that of Noah. 4. He expresseth himself altogether like a pagan, saying, that 1 of all the gods, the Manichees honoured only the sun and the moon. He manifestly placeth ⚫ himself in the number of pagans; for, after having observed, that the Manichees endeavoured 'to confirm their error by the history, or fable of Bacchus, and the attempt of the giants, he

a Vol. ii. p. 145.

b Alexandri Lycopolitæ, ex Ethnico Manichæi, atque inde ad ecclesiam reducti, liber-Videtur scripsisse seculo quarto. Bib. Gr. lib. v. c. 1. Tom. 5. p. 290.

Alexander Lycopolita, natione Ægyptius, Lyco urbe Thebaïdos oriundus-Erat quidem primum cultu Gentilis, deinde ad Manichæos, in Ægyptum recens delatos, se contulit. Tandem ejuratâ hæresi ad Catholicorum castra transiit. Et cum ex eorum grege fuerat, opiniones probe novit, scripsitque librum προς τας Μανιχαις δόξας -Etas auctoris etsi certo definiri nequit, antiquissimum tamen esse, et quarti seculi scriptorem, nec forsan ab ipsius Manetis temporibus lenge remotum, suspicere fas est. Ait se relationem hujusce opinionis από γνωριμων το ανδρος, ab iis qui cum homine fa

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• adds: the more learned among them, says he, who have some knowledge of the Greek lite. • rature, remind us of our own ceremonies, and our own mysteries. These arguments Beausobre thinks decisive; and Mosheim has declared his approbation of them.

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I shall presently make large extracts out of this writer; whereby all my readers will be qualified to judge for themselves concerning his character.

The time when he lived is uncertain; there is nothing in his work to shew clearly, that he wrote near the beginning of the fourth century. But it seems to me not improbable, that he wrote soon after the principles of Manichæism had gained some footing in Egypt: he might, therefore, compose this work about the middle of the fourth century, or even before it; I therefore place him at the year of Christ 350.

II. The work of Alexander begins in this manner: The philosophy of the Christians is 'called simple; for its principal concern is to regulate the manners of men, having first intimated the right doctrine concerning the Deity, as the one efficient cause of all things. It forbears obscure questions and nice arguments about the reason of things; nor does it labour to ⚫ describe particularly the grounds and nature of every virtue; but holdeth forth in a general way the precepts of all virtue. By attending to which, as experience shews, the common people are much influenced, and gradually allured to the love and practice of piety.'

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But this simplicity being disliked, some have moved difficult and abstruse questions; and delighting in contention, have formed sects. Such an one was Manichee, who was of the country of Persia. One Papus, and after him Thomas, teachers of that doctrine, brought it • in among us. He lived, as it is said, in the time of Valerian; and accompanying Sapor in his wars, he offended him, and so lost his life. Such is said to have been the origin of this doctrine, which has been brought in among us by his disciples. They hold two principles, God • and matter : and what follows, giving an account of the Manichæan notions.

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I have transcribed below a large part of the introduction, of which I have made only a loose translation. But Alexander here gives a very honourable character of the genuine Christian philosophy, as simple, and intended by plain precepts, without nice disquisitions, and intricate reasonings, to promote virtue among all sorts of men, and even among the lower ranks, and • common people, which, indeed, are the bulk of mankind. We shall see this character of the Christian religion repeated again by and by; but let me proceed to take other passages as they lie in the book itself.

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2. For, soon afterwards, in his representation of the Manichæan doctrine, he says: They' suppose man to be an image of the divine power, and that Christ is mind; and that having descended from above, he sent back to God a large part of this power: at length he was cru'cified, and by that means afforded knowledge.' And what follows.

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I do not stay to explain these Manichæan absurdities; I only produce this passage to shew that Alexander was not silent about Christ. We go on.

3. But it would be much better for them to say, that wisdom had been given to men by 'God, that by the exercise of reason they might be gradually delivered from the love of pleasure,

* Οἱ δε εν τέτοις χαριέσεροι, και Ελληνικων ουκ απειροι λόγων, αναμιμνήσκεσιν ήμας εκ των οικείων εκ μεν των τε λετων, κ. λ. Alex. p. 6. A.

Hujus philosophandi libellus extat Græce contra Manichæos.- -De religione ejus accurate egit Isaac de Beausobre. Moshem. Institut. H. E. Ρ. 235.

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Χρισιανων φιλοσοφια απλη καλείται. Αυτη δε επί την τε ηθες κατασκευήν την πλείσην επιμέλειαν ποιείται, αινιττομενη περί των ακριβεςέρων λοίων περι Θεω ών το κεφαλαιον της περι ταυία σπεδης εικαίως αν απαίες αποδεξαιντο, ενθα το ποιητικον αίτιον τιμιωΐαῖον τιθενται και πρεσβυλαίον, και πανίων αιτιον των ούλων παραγγελμαία δε παχύτερα, ὡς εἰυίχανεν, επισωρευονίες· ὧν ὁ πολὺς δῆμος ακέων, ως εκ της πείρας επι μαθείν, σφόδρα επιδίδωσιν εις επιείκειαν και της ευσέβειας χαρακτηρ ενίζανει αυίων τοις ηθεσιν, αναζωπύρων το εκ της τοιαύτης συνήθειας συνειλημμένον ήθος, και κατ' ολίδον εις την τε καλο αυτό όρεξιν οδηδων. Alex. Lycop. adv. Manich. p. 3. ap. Combetis. Auctarium Patr. Græc. novissimum. Paris. 1672. d Ibid. p. 3, 4.

• Τοια δε εν τις φήμη της εκείνα δόξης από των γνωριμων τα

ανδρος αφικείο προς ήμας, Αρχας ελιθείο Θεον και Ὕλην.

P. 4. B.

• Υπαρχειν γαρ αυτον θειας δυναμεως εικονα· τον δε Χρισον είναι Νεν· ὃν δη και αφικόμενον ποτε απο το άνω τοπο, πλείσον τε της δυναμεως ταυλης προς τον Θεόν λελυκεναι· και δη και τελευταιον αναςαυρωθενία παρασχεσθαι γνωσιν τοιῳδε. τροπων και την δύναμιν την θείαν ενηρμόσθαι, ενεςαυρώσθαι τή ύλη. p. 5. Ε.

• Πολυ δε καλλιον ην την σοφίαν όπλον φαναί τοις ανθρωποις ύπο τε Θε8 δεδοσθαι, ἵν ̓ ὁ εσιν αυτοις δια το αισθητικοις είναι εξ επιθυμίας και ήδονης, τελο κατα μικρον εις το αίαθον περιαίεσα, το επομενον αλόπον εξ αυίων ανελη. Ούτως γαρ ουλοι τε αρετην επα/γέλλομενοι διδασκειν, ζηλωΐαι αν ήσαν της προθέσεως και τα βία πολλη τε αν ην ελπις τ8, οτι ποτε παυσείαι τα κακα, πάντων γενομενων σοφών. Ο δοκεί μοι καλανενοηκεναι ὁ Ιησες. Και ίνα μη απεληλαμενοι ωσι τε αδάθε γεωρίαι τε και τεκλινες και οικοδομοι, και οι αλλοι απο των τεχνών, κοινον συνέδριον καθισαι πανίων ὁμε· και δι ̓ ἅπλων και ευκολων διαλέξεων, και εις Θε8 έγνοιαν αυτες απενηνοχέναι, και το καλο εις επιθυμίαν ελθειν ποιησαι. p. 13. C. D.

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