tions. The most eminent of these, whether we consider the extent of his fame, or the multiplicity of his labours, was Origen, a presbyter and catechist of Alexandria, a man of vast and uncommon abilities, and the greatest luminary of the Christian world that this age exhibited to view. Had the justness of his judgment been equal to the immensity of his genius, the fervour of his piety, his indefatigable patience, his extensive erudition, and his other eminent and superior talents, all encomiums must have fallen short of his merit. Yet such as he was, his virtues and his labours deserve the admiration of all ages; and his name will be transmitted with honour through the annals of time, as long as learning and genius shall be esteemed among men. The second in renown, among the writers of this century, was Julius Africanus, a native of Palestine, a man of the most profound erudition, out the greatest part of whose learned labours are unhappily lost. Hippolytus, whose history is much involved in darkness, is also esteemed among the most celebrated authors and martyrs of this age; but those writings which at present bear his name, are justly looked upon by many as either extremely corrupted, or entirely spurious. Gregory, bishop of New Cæsarea, acquired, at this time, the title of Thaumaturgus, i. e. won had he been able to restrain the vehemence of his temper, and to distinguish with more acuteness between truth and falsehood. The dialogue of Minucius Felix, which bears the title of Octavius, effaces with such judgment, spirit, and force, the calumnies and reproaches that were cast upon the Christians by their adversaries, that it deserves an attentive perusal from those who are desirous to know the state of the church during this century. The Seven Books of Arnobius, the African, written against the Gentiles, are a still more copious and ample defence of the Christians, and, though obscure in several places, may yet be read with pleasure and with profit. It is true, that this rhetorician, too little instructed in the Christian religion when he wrote this work, has mingled great errors with solemn and important truths; and has exhibited Christianity under a certain philosophical form, very different from that in which it is commonly received. We refer our readers, for an account of the authors of inferior note, who lived in this century, to those who have professedly given histories or enumerations of the Christian writers. CHAP. III. CHURCH IN THIS CENTURY. der-worker, on account of the variety of great CONCERNING THE DOCTRINE OF THE CHRISTIAN and signal miracles which he is said to have wrought during the course of his ministry. Few of his works have come down to our times, and his miracles are called in question by many, as unsupported by sufficient evidence. It were to be wished that we had more of the writings of Dionysius, bishop of Alexandria, than those which have survived the ruins of time, since the few remaining fragments of his works discover the most consummate wisdom and prudence, and the most amiable spirit of moderation and candour, and thus abundantly vindicate, from all suspicion of flattery, the ancients who mentioned him under the title of Dionysius the Great.1 Methodius appears to have been a man of great piety, and highly respectable on account of his eminent virtue; but those of his works which are yet extant, discover no great degree of penetration and acuteness in handling controversy and weighing opinions. VIII. Cyprian, bishop of Carthage, a man of the most eminent abilities and flowing eloquence, stands foremost in the list of Latin writers. His letters, and indeed the most of his works, breathe such a noble and pathetic spirit of piety, that it is impossible to read them without the warmest feelings of enthusiasm. We must however observe, that he would have been a better writer, had he been less attentive to the ornaments of rhetoric; and a better bishop, 1 See a very learned and useful work of the famous Huet, bishop of Avranches, entitled, Origeniana. See also, Doucin, Histoire d'Origene et des mouvemens arrives dans l'Eglise au sujet de sa doctrine; and Bayle's Dictionary, at the article Origen. 2 The Benedictine monks have, with great labour and erudition, endeavoured to dispel this darkness in their Histoire Litteraire de la France, tom. i. p. 361. 3 See Van Dale's preface to his Latin treatise concerning Oracles, p. 6. 4 The history of Dionysius is particularly illustrated by Jac. Basnage, in his Histoire de l'Eglise, tom. i. livr. ii. can, v p. 69. THE principal doctrines of Christianity were now explained to the people in their native purity and simplicity, without any mixture of abstract reasonings or subtile inventions; nor were the feeble minds of the multitude loaded with a great variety of precepts. But the Christian doctors who had applied themselves to the study of letters and philosophy, soon abandoned the frequented paths, and struck out into the devious wilds of fancy. The Egyptians distinguished themselves in this new method of explaining the truth. They looked upon it as a noble and a glorious task to bring the doctrines of celestial wisdom into a certain subjection to the precepts of their philosophy, and to make deep and profound researches into the intimate and hidden nature of those truths which the divine Saviour had delivered to his disciples. Origen was at the head of this speculative tribe. This great man, enchanted by the charms of the Platonic philosophy, set it up as the test of all religion; and imagined that the reasons of each doctrine were to be found in that favourite philosophy, and their nature and extent to be determined by it. It must be confessed, that he handled this matter with modesty and with caution; but he still gave an example to his disciples, the abuse of which could not fail to be pernicious, and under the authority of which, they would naturally indulge themselves without restraint in every wanton fancy. indeed, the case was: for the disciples of Origen, breaking forth from the limits fixed by their master, interpreted, in the most licentious man. And so, 5 See Origen, in Præf. libror. de Principiis, tom, i. opp. p. 49. and lib. i. De principiis, cap. ii. See also Gregory Neocæsariensis, Expositio Fidei, p. 11. of his works, ac cording to the edition of Ger. Vossius. 6 This is manifest from what remains of his Stromata, as also from his books De principiis, which are still pre served in a Latin translation of them by Ruffinus. ner, the divine truths of religion according to the tenor of the Platonic philosophy. From these teachers the philosophical, or scholastic theology, as it is called, derives its origin; and, proceeding hence, passed through various forms and modifications according to the genius, turn, and erudition of those who embraced it. as the Christians, in those arid and burning climates. For the glowing atmosphere that surrounds these countries is a natural cause of that love of solitude and repose, of that indolent and melancholy disposition, that are remarkably common among their languid inhabitants. IV. But let us turn away our eyes from these II. The same principles gave rise to another scenes of fanaticism, which are so opprobrious species of theology, which was called mystic. to human nature, and consider some other cir And what must seem at first sight surprising cumstances, that belong more or less to the here, is, that this mystic theology, though form- history of the Christian doctrine during this ed at the same time, and derived from the same century. And here it is proper to mention the source with the scholastic, yet had a natural useful labours of those who manifested their tendency to overturn and destroy it. The auzeal for the holy scriptures by the care they took thors of this mystic science are not known; but to have accurate copies of them multiplied every the principles from whence it sprung are mani-where, and that at such moderate prices, as renfest. Its first promoters proceeded from that dered them of easy purchase; as also to have known doctrine of the Platonic school, which them translated into various languages, and also was adopted by Origen and his disciples, published in correct editions. Many of the that "the divine nature was diffused through all more opulent among the Christians contributed human souls:' or, in other words, that the generously a great part of their substance to the "faculty of reason, from which proceeds the carrying on these pious and excellent undertakhealth and vigour of the mind, was an emana-ings. Pierius and Hesychius in Egypt, and tion from God into the human soul, and com- Lucian at Antioch, employed much pains in prehended in it the principles and elements of correcting the copies of the Septuagint; and all truth, human and divine." They denied Pamphidus of Cæsarea laboured with great dithat men could, by labour or study, excite this ligence and success in works of the same nature, celestial flame in their breasts; and therefore until a glorious martyrdom finished his course. they disapproved highly of the attempts of those, But Origen surpassed all others in diligence and who, by definitions, abstract theorems, and pro- assiduity; and his famous Hexapla, though alfound speculations, endeavoured to form distinct most entirely destroyed by the waste of time, notions of truth, and to discover its hidden na- will, even in its fragments, remain an eternal ture. On the contrary, they maintained, that monument of the incredible application with silence, tranquillity, repose, and solitude, acwhich that great man laboured to remove those companied with such acts of mortification as obstacles which retarded the progress of the might tend to extenuate and exhaust the body, gospel." were the means by which the hidden and internal word was excited to produce its latent virtues, and to instruct men in the knowledge of divine things. For thus they reasoned: "They who behold with a noble contempt all human affairs, who turn away their eyes from terrestrial vanities, and shut all the avenues of the outward senses against the contagious influences of a material world, must necessarily return to God, when the spirit is thus disengaged from the impediments that prevented that happy union. And, in this blessed frame, they not only enjoy inexpressible raptures from their communion with the Supreme Being, but also are invested with the inestimable privilege of contemplating truth undisguised and uncorrupted in its native purity, while others behold it in a vitiated and delusive form. III. This method of reasoning produced strange effects, and drove many into caves and deserts, where they macerated their bodies with hunger and thirst, and submitted to all the miseries of the severest discipline that a gloomy imagination could prescribe. And it is not improbable, that Paul, the first hermit, was rather engaged by this fanatical system, than by the persecution under Decius, to fly into the most solitary deserts of Thebais, where he led, during the space of ninety years, a life more worthy of a savage animal, than of a rational being. It is, however, to be observed, that though Paul is placed at the head of the order of Hermits, yet that unsociable manner of life was very common in Egypt, Syria, India, and Mesopotamia, not only long before his time, but even before the coming of Christ. And it is still practised among the Mahometans, as well 7 The life of this hermit was written by Jerom. V. After the encomiums we have given to Origen, who has an undoubted right to the first place among the interpreters of the scriptures in this century, it is not without a deep concern that we are obliged to add, that he also, by an unhappy method, opened a secure retreat for all sorts of errors that a wild and irregular imagination could bring forth. Having entertained a notion that it was extremely difficult, if not impossible, to defend every thing contained in the sacred writings from the cavils of heretics and infidels, so long as they were explained literally, according to the real import of the terms, he had recourse to the fecundity of a lively imagination, and maintained, that the holy scriptures were to be interpreted in the same allegorical manner that the Platonists explained the history of the gods. In consequence of this pernicious rule of interpretation, he alleged, that the words of scripture were, in many places, absolutely void of sense; and that though in others there were indeed, certain notions conveyed under the outward terms according to their literal force and import, yet it was not in these that the true meaning of the sacred writers was to be sought, but in a mysterious and hidden sense arising from the nature of the things themselves. 8 See the travels of Lucas, in the year 1714, second volume, p. 363. 9 The fragments that yet remain of Origen's Hexapla, were collected and published, by the learned Montfaucon, in folio, at Paris, in 1713. See also upon this head Buddei Isagoge in Theolog. tom. ii. p. 1581; and Carpzo. vii Critic. Sacr. Veter. Testamen. p. 574. 10 For a further illustration of this matter, the reader may consult the excellent preface of De la Rue, to the second volume of the works of Origen, published in folio at Paris, in the year 1733. An accurate and full account of Origen's method of interpreting the scripture may be found in the work entitled Commentar. de rebus Christian 1 This hidden sense he endeavours to investigate throughout his commentaries, neglecting and despising, for the most part, the outward letter; and in this devious path he displays the most ingenious strokes of fancy, though always at the expense of truth, whose divine simplicity is scarcely discernible through the cobweb-veil of allegory. Nor did the inventions of Origen end here. He divided this hidden sense, which he pursued with such eagerness, into moral and mystical, or spiritual. The moral sense of scripture displays those doctrines that relate to the inward state of the soul and the conduct of life. The mystical, or spiritual sense represents the nature, the laws, and the history of the spiritual, or mystical world. We are not yet at the end of the labyrinth; for he subdivided this mystical world of his own creation into two distinct regions, the one of which he called the superior, .e. heaven and the other the inferior, by which he meant the church. This led to another division of the mystical sense into an earthly, or allegorical sense, adapted to the inferior world, and a celestial or anogogetical one, adapted to the superior region. This chimerical method of explaining the scripture was, before Origen, received by many Christians, who were deluded into it by the example of the Jews. But as this learned man reduced it into a system, and founded it upon fixed and determined rules, he 18, on that account, commonly considered as its principal author. VI. A prodigious number of interpreters, both in this and the succeeding ages, followed the method of Origen, though with some variations; nor could the few, who explained the sacred writings, with judgment and a true spirit of criticism, oppose, with any success, the torrent of allegory that was overflowing the church. The commentaries of Hippolytus, which are yet extant, show manifestly, that this good aan] was entirely addicted to the system of Origen, and the same judgment may be hazarded concerning Victorinus' explications of certain books of the Old and New Testament, though these explications are, long since, lost. The translation of the Ecclesiastes by Gregory Thaumaturgus, which is yet remaining, is not chargeable with this reproach, notwithstanding the tender and warm attachment of its author to Origen: The book of Genesis, and the Song of Solomon were explained by Methodius, whose work is lost; and Ammonius composed a Harmony of the Gospels. ante Constantinum M. p. 629; where the philosophy and theology of that great man, and his controversy with Demetrius bishop of Alexandria, are treated of professedly, and at large. 1 Origen, in his Stromata, book x. expresses himself in the following manner; "The source of many evils lies in adhering to the carnal or external part of scripture. Those who do so, shall not attain to the kingdom of God. Let us, therefore, seek after the spirit and the substantial fruit of the word, which are hidden and mysterious." And again: "The scriptures are of little use to those who understand them as they are written." One would think it impossible that such expressions should drop from the pen of a wise man. But the philosophy, which this great man embraced with such zeal, was one of the sources of his delusion. He could not find in the Bible the opinions he had adopted, as long as he interpreted that sacred book according to its literal sense. But Plato, Aristotle, Zeno, and, indeed, the whole philosophical tribe, could not fail to obtain, for their sentiments, a place in the gospel, when it was interpreted by the wantou inventions of fancy, and upon the supposition of a hidden sense, to which it was possible to give all sorts of forms. Hence all who desired to model Christianity according to their fancy, or their favourite system of philosophy, embraced Origen's method of interpretation. | VII. The doctrinal part of theology employed the pens of many learned men in this century. In his Stromata, and his four books of Elements, Origen illustrated the greatest part of the doctrines of Christianity, or, to speak more properly, rather disguised them under the lines of a vain philosophy. These books of elements, or principles, were the first sketch that appeared of the scholastic, or philosophical theology. Something of the same nature was attempted by Theognostus, in his seven books of Hypotyposes, which are only known at present by the extracts of them in Photius, who represents them as the work of one who was infected with the notions of Origen. Gregory Thaumaturgus drew up a brief summary of the Christian religion, in his Exposition of the faith; and many treated, in a more ample manner, particular points of doctrine in opposition to the enemies and corrupters of Christianity. Thus Hippolytus wrote concerning the deity, the resurrection, anti-christ, and the end of the world; Methodius, concerning free will; and Lucian, concerning faith. It is doubtful in what class these productions are to be placed, as the most of them have perished among the ruins of time. VIII. Among the moral writers, the first place, after Tertullian, of whom we have already spoken above, is due to Cyprian, a prelate of eminent merit, who published several treatises concerning patience, mortality, works, almis, as also an exhortation to martyrdom. In these dissertations, there are many excellent things; but there runs through them all a general want of order, precision, and method; nor do we always find solid proofs in favour of the decisions they contain." Origen has written many treatises of this kind, and, among others, an exhortation to suffer martyrdom for the truth; a subject handled by many authors in this century, but with unequal eloquence and penetration. Methodius treated of chastity, in a work entitled, Symposium Virginum, or, the Feast of Virgins; but this treatise is full of confusion and disorder. Dionysius handled the doctrine of penance and temptations. The other moral writers of this period are too obscure and trivial to render the mention of them necessary. IX. The controversial writers were exceeding numerous in this century. The Pagans were attacked, and that in a victorious manner, by Minucius Felix, in his dialogue called Octavius; by Origen, in his writings against Celsus; by Arnobius in his seven books against the Gentiles; and Cyprian, in his treatise concerning the vanity of idols. The chronicle of Hippolytus, in opposition to the Gentiles; and the work of Methodius against Porphyry, that bitter adversary of the Christians, are both lost. We may also reckon, in the number of the Polemic writers, those who wrote against the philosophers, or who treated any subjects that were disputed between different sects. Such was Hippolytus, who wrote against Plato, and who also treated the nicest, the most difficult, and the most controverted subjects, such as fate, free will, and the origin of evil, which exercised, like. wise, the pens of Methodius and other acute writers. What Hippolytus wrote against the Jews, is not come down to our times; but the work of Cyprian, upon that subject, yet remains. Origen, Victorinus, Hippolytus, attacked, in gene 2 See Barbeyrac, De la Morale des Peres, chap. viii. p. 101. 3 This work is entitled, Testimonia contra Judæos ral, all various sects and heresies that divided the church; but their labours in that immense field have entirely disappeared; and as to those who only turned their controversial arms against some few sects, and certain particular doctrines, we think it not necessary to enumerate them here. X. It is, however, necessary to observe, that the methods now used of defending Christianity, and attacking Judaism and idolatry, degenerated much from the primitive simplicity, and the true rule of controversy. The Christian doctors, who had been educated in the schools of the rhetoricians and sophists, rashly employed the arts and evasions of their subtile masters in the service of Christianity; and, intent only upon deeating the enemy, they were too little attentive to the means of victory, indifferent whether they acquired it by artifice or plain dealing. This method of disputing, which the ancients called economical, and which had victory for its object, rather than truth, was, in consequence of the prevailing taste for rhetoric and sophistry, almost universally approved. The Platonics contributed to the support and encouragement of this ungenerous method of disputing, by that maxim of theirs which asserted the innocence of defending the truth by artifice and falsehood. This will appear manifest to those who have read, with any manner of penetration and judgment, the arguments of Origen against Celsus, and those of the other Christian disputants against the idolatrous Gentiles. The method of Tertullian, who used to plead prescription against erroneous doctors, was not, perhaps, unfair in this century; but they must be much unacquainted both with the times, and, indeed, with the nature of things, who imagine that it is always allowable to employ this method.5 nature, which for a long time, were too much esteemed by credulous men. Nor were the managers of controversy the only persons who employed these stratagems; the Mystics had recourse to the same pious frauds to support their sect. And accordingly, when they were asked from what chief their establishment took its rise, to get clear of this perplexing question, they feigned a chief, and chose, for that purpose, Dionysius the Areopagite, a man of almost apostolical weight and authority, who was converted to Christianity, in the first century, by the preaching of St. Paul at Athens. And to render this fiction more specious, they attributed to this great man various treatises concerning the monastic life, the mystic theology, and other subjects of that nature, which were the productions of some senseless and insipid writers of after-times. Thus it happened, through the pernicious influence of human passions, which too often mingle themselves with the execution of the best purposes and the most upright intentions, that they, who were desirous of surpassing all others in piety, looked upon it as lawful, and even laudable, to advance the cause of piety by artifice and fraud. XII. The most famous controversies that divided the Christians during this century, were those concerning the millennium, or reign of a thousand years; the baptism of heretics, and the doctrine of Origen. Long before this period, an opinion had prevailed, that Christ was to come and reign a thousand years among men, before the entire and final dissolution of this world. This opinion, which had hitherto met with no opposition, was differently interpreted by different persons: nor did all promise themselves the same kind of enjoyments in that future and glorious kingdom." But, in this century, its credit began to decline, principally through the influence and authority of Origen, who opposed XI. This disingenious and vicious method of surprising their adversaries by artifice, and striking them down, as it were, by lies and fic-it with the greatest warmth, because it was intions, produced, among other disagreeable effects, compatible with some of his favourite sentia great number of books, which were falsely ments. Nepos, an Egyptian bishop, endeavattributed to certain great men, in order to give oured to restore this opinion to its former credit, these spurious productions more credit and in a book written against the allegorists, for so he weight. For, as the greatest part of mankind called, by way of contempt, the adversaries of are less governed by reason than by authority, the Millenarian system. This work, and the and prefer, in many cases, the decisions of falli-hypothesis it defended. was extremely well reble mortals to the unerring dictates of the divine word, the disputants, of whom we are now speaking, thought they could not serve the truth more effectually than by opposing illustrious names and respectable authorities to the attacks of its adversaries. Hence, the book of canons, which certain artful men ascribed falsely to the apostles; hence, the apostolical constitutions, of which Clement, bishop of Rome, is said to have formed a collection; hence the recognitions and the clementina, which are also attributed to Clement, and many other productions of that 4 Souverain, Platonism devoilé, p. 244. Daille, De vet. usu Patrum, lib. i. p. 160. Jo. Christoph. Wolfii Casauboniana, p. 100. Concerning the famous rule, to do a thing, xar' oizovouíav or economically: see particularly the ample illustrations of Gataker, ad Marci Antonini, lib. xi. p. 330, &c. 5 We scarcely know any case in which the plea of prescription can be admitted as a satisfactory argument, in favour of religious tenets, or articles of faith, unless by prescription be meant, "a doctrine's being established in the time, and by the authority of the apostles." In all other cases, prescription is no argument at all: it cannot recommend error, and truth has no need of its support. 6 It is not with the utmost accuracy that Dr. ceived by great number, in the canton of Arsinoe; and among others by Coracion, a presbyter of no mean influence and reputation. But Dionysius of Alexandria, a disciple of Origen, stopped the growing progress of this doctrine by his private discourse, and also by two learned and judicious dissertations concerning the divine promises. Mosheim places the recognitions among the spurious works of antiquity, since they are quoted by Origen, Epiphanius, and Ruffin, as the work of Clement. It is true, indeed, that these writers own them to have been altered in several places, and falsified by the heretics; and Epipha. nius, particularly, tells us, that the Ebionites scarcely left any thing sound in them. As to the Clementina, they were undoubtedly spurious. 7 See the learned Treatise concerning the true millennium, which Dr. Whitby has subjoined to the second volume of his Commentary upon the New Testament. See also, for an account of the doctrine of the ancient Millenarians, the fourth, fifth, seventh, and ninth volumes of Lardner's Credibility, &c. 8 See Origen, De principiis, lib. ii. cap. xi. p. 104. tom. i. opp. 9 See Eusebius, Hist. Eccles. lib. vii. cap. xxiv. p. 271 as also Gennadius, De dogmatibus Ecclesiasticis, cap. Iv p. 32. edit. Elmenhorst. XIII. The disputes concerning the baptism of envy, though many indeed of passion and arroheretics were not carried on with that amiable gance, of violence and injustice. The occasion spirit of candour, moderation, and impartiality of all this was, as follows: In the year 228, with which Dionysius opposed the Millenian Origen having set out for Achaia, was, in his doctrine. The warmth and violence that were journey thither, received with singular marks of exerted in this controversy, were far from being affection and esteem by the bishops of Cæsarea, edifying to such as were acquainted with the and Jerusalem, who ordained him presbyter, by true genius of Christianity, and with that imposition of hands. This proceeding gave high meekness and forbearance that should particu- offence to Demetrius, who declared Origen unlarly distinguish its doctors. worthy of the priesthood, because he had castrated himself, and maintained, at the same time, that it was not lawful to advance, to a higher dignity, the principal of the Alexandrian school, which was under his episcopal inspection, without his knowledge and approbation. A conclusion, however, was put to these warm debates, and Origen returned to Alexandria. This calm was, indeed, but of short duration, being soon succeeded by a new breach between him and Demetrius, the occasion of which is not known, but which grew to such a height as obliged Origen, in the year 231, to abandon his charge at Alexandria, and retire to Cæsarea. His absence, however, did not appease the resentment of Demetrius, who continued to persecute him with the utmost violence. To satisfy fully his vengeance against Origen, he assembled two councils, in the first of which he condemned him unheard, and deprived him of his office; and in the second, had him degraded from his sacerdotal dignity. It is probable, that in one of these councils, especially the latter, Demetrius accused him of erroneous sentiments in matters of religion; for it was about this time that Origen published his Book of Principles, which contains several opinions of a dangerous tendency." The greatest part of the Christian bishops approved of the proceedings of the Alexandrian council, against which the bishops of the churches of Achaia, Palestine, Phoenicia, and Arabia, declared at the same time the highest displeasure.* As there was no express law which determined the manner and form, according to which those who abandoned the heretical sects were to be received into the communion of the church, the rules practised in this matter were not the same in all Christian churches. Many of the Oriental and African Christians placed recant ing heretics in the rank of catechumens, and admitted them by baptism, into the communion of the faithful; while the greatest part of the European churches, considering the baptism of heretics as valid, used no other forms in their reception than the imposition of hands, accompanied with solemn prayer. This diversity prevailed for a long time without kindling contentions or animosities. But, at length, charity waxed cold, and the fire of ecclesiastical discord broke out. In this century, the Asiatic Christians came to a determination in a point that was hitherto, in some measure, undecided; and in more than one council established it as a law, that all heretics were to be re-baptized before their admission to the communion of the true church.1 When Stephen, bishop of Rome, was informed of this determination, he behaved with the most unchristian violence and arrogance towards the Asiatic Christians, broke communion with them, and excluded them from the communion of the church of Rome. These haughty proceedings made no impression upon Cyprian bishop of Carthage, who, notwithstand ing the menaces of the Roman pontiff, assembled a council on this occasion, adopted, with the rest of the African bishops, the opinion of the Asiatics, and gave notice thereof to the imperious Stephen. The fury of the latter was redoubled at this notification, and produced many threatenings and invectives against Cyprian, CONCERNING THE RITES AND CEREMONIES USED IN who replied with great force and resolution, and, in a second council held at Carthage, declared the baptism administered by heretics, void of all efficacy and validity. Upon this the choler of Stephen swelled beyond measure, and, by a decree full of invectives, which was received with contempt, he excommunicated the African bishops, whose moderation on the one hand, and the death of their imperious antagonist on the other, put an end to the violent controversy." XIV. The controversy concerning Origen was set in motion by Demetrius, bishop of Alexandria, animated, as some say, by a principle of envy and hatred against this learned man, with whom he had formerly lived in an intimate friendship. The assertion, however, of those who attribute the opposition of Demetrius to this odious principle, appears something more than doubtful: for, in the whole of his conduct towards Origen, there are no visible marks of 1 Euseb. Hist. Eccles. lib. vii. cap. v. vii. Firmilianus, Epistol. ad Cyprianum, printed among Cyprian's Letters, Let. lxxv. 2 Cyprian, Epist. lxx. p. 124. lxxiii. p. 129. Augustin. De Baptismo contra Donatistas, lib. v. vii. tom. ix. opp. where are to be found the acts of the council of Carthage, A. D. 256. Prud. Marani vita Cypriani, p. 107, CHAP. IV. THE CHURCH DURING THIS CENTURY. I. ALL the records of this century mention the multiplication of rites and ceremonies in the Christian church. Several of the causes that contributed to this, have been already pointed out; to which we may add, as a principal one, 3 This work, which was a sort of introduction to theology, has only come down to us in the translation of Ruffinus, who corrected and maimed it, in order to render it more conformable to the orthodox doctrine of the church than Origen had left it. It contains, however, even in its present form, several bold and singular opinions, such as the pre-existence of souls, and their fal. into mortal bodies, in consequence of their deviation from the laws of order in their first state, and the final restoration of all intelligent beings to order and happiness. Ruffinus, in his apology for Origen, alleges, that his writings were maliciously falsified by the heretics; and that, in consequence thereof, many errors were attributed to him which he did not adopt; as also, that the opinions, in which he differed from the doctrines of the church were only proposed by him as curious conjectures. 4 The accounts here given of the persecution of Origen, are drawn from the most early and authentic sources, such as Euseb. Hit. Eccles. lib. vi. cap. xxiv. Photius, Bibl. Cod. cxviii. Jerom's Catalogue of Ecclesiastical Writers, and from Origen himself; and they differ in some respects from those, which common writers, such as Doucin, Huet, and others, give of this matter. |