in this blessed frame, they not only enjoy in- || place among the interpreters of the Scriptures expressible raptures from their communion in this century, it is not without a deep concern with the Supreme Being, but are also 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 deerts, 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 insocial 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 Mohammedans, as well 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, which are remarkably common among their languid inhabitants. IV. But let us turn away our eyes from these scenes of fanaticism, which are so opprobrious to human nature, and consider some other circumstances that belong more or less to the history of the Christian doctrine during this century. And here it is proper to mention the useful labours of those who manifested their zeal for the holy scriptures by the care they took to have accurate copies of them multiplied every where, and offered at such moderate prices, as rendered them of easy purchase; as also to have them translated into various languages, and published in correct editions. Many of the more opulent among the Christians generously contributed a great part of their substance to the prosecution of these pious and excellent undertakings. Pierius and Hesychius in Egypt, and Lucian at Antioch. employed much pains in correcting the copies of the Septuagint; and Pamphilus of Caesarea laboured with great diligence and success in works of the same nature, until a glorious martyrdom finished his course. But Origen surpassed all others in diligence and assiduity; and his famous Hexapla, though almost entirely destroyed by the waste of time, will, even in its fragments, remain an eternal monument of the incredible application with which that great man laboured to remove those obstacles which retarded the progress of the Gospel.t 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 they were to be interpreted in the same allegorical manner in which 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 meanings of the sacred writers were to be sought, but in a mysterious and hidden sense, arising from the nature of the things themselves.* 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 generally at the ex pense of truth, whose divine simplicity is rarely 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, one of which he call *For a farther illustration of this matter, the reade may consult the excellent preface of M. de la Rue, to the second volume of the works of Origen, published at Paris in 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. 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. in the following manner: "The source of many evils lies Origen, in his Stromata, book x., expresses himself 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 this great man embraced with such zeal, was one of the from the pen of a wise man. But the philosophy, which sources of his delusion. He could not find in the bible V. After the encomiums we have given to the opinions he had adopted, as long as he interpreted Origen, who has an undoubted right to the first that sacred book according to its literal sense. But Plato, Aristotle, Zeno, and, indeed, the whole philosophical * The life of this hermit was written by Jerome. tribe, could not fail to obtain, for their sentiments, a See the travels of Lucas, in 1714, vol. ii. place in the Gospel, when it was interpreted by the wan The fragments that yet remain of Origen's Hexapla, ton inventions of fancy, and upon the supposition of a were collected and published, by the learned Montfaucon, hidden sense, to which it was possible to give all sorts in folio, at Paris, in 1713. See also upon this head of forms. Hence all who desired to model Christianity Buddei Isagoge in Theolog. tom. ii. and Carpzovi Critic.according to their fancy, or their favourite system of phí Sacr Veter. Testam. P. 574 losophy, embraced Origen's method of interpretation. ed the superior, i. 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 analogical 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 is, on that account, commonly considered as its principal author. favour of the decisions they contain.* Origen has written inany 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 exceedingly numerous in this century. The Pagans were attacked, 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 by Cyprian, in his treatise concerning the vanity of idols. The chronicle of Hippolytus in opposition to the Gentiles, and the ter adversary of the Christians, are both lost. 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 success the torrent of allegory that was overflowing the church. The commentaries of Hippolytus, which are yet extant, show manifestly, that this good man was entirely addicted to the sys-work of Methodius against Porphyry, that bittem 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 Pomposed a Harmony of the Gospels. 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, likewise, the pens of Methodius and other acute writers. What Hippolytus wrote against the Jews, has not reached our times; but the work of Cyprian, upon that subject, yet remains. Origen, Victorinus, and Hippoly tus, attacked, in general, the 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 particular doctrines, we think it not neces 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 philosophi-sary to enumerate them here. cal theology. Something of the same nature X. It is, however, proper to observe, that the was attempted by Theognostus, in his seven methods now used of defending Christianity, books of Hypotyposes, which are only known and attacking Judaism and idolatry, degeneratat present by the extracts of them in Photius, ed much from the primitive simplicity, and the who represents them as the work of one who true rules of controversy. The Christian docwas infected with the notions of Origen.-tors, who had been educated in the schools of 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 corruptors of Christianity. Thus Hippolytus wrote of the Deity, the resurrection, Anti-Christ, and the end of the world; Methodius, of free-will; and Lucian, of faith. It is doubtful in what class these productions are to be placed, as 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, is due to Cyprian, a prelate of eminent merit, who published several treatises concerning patience, mortality, works, alms, as also an exhortation to martyrdom. In these dissertations there are many excellent things; but they are destitute of order, precision, and method; nor do we always find solid proofs in the rhetoricians and sophists, rashly employed the arts and evasions of their subtile masters in the service of Christianity; and, intent only upon defeating 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 hac victory for its object, rather than truth, was ir consequence of the prevailing taste for rhetoric and sophistry, almost universally approved. The Platonists contributed to the support and encouragement of this ungenerous method of * See Barbbeyrac, de la Morale des Peres, chap. viii. This work is entitled Test' monia contra Judæos. Souverain, Platonisme devoile, p. 244. Daille, de yet, usu Patrum, lib. i. p. 160. Jo. Christ. Wolfii Caseubon. p. 100. With regard to th famous rule, to do a thing, osxovoμszy, or œconomically, see particularly the ample illustrations of Gatakei ad Marc. Antoninu lib. xi. disputing, by that maxim 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 doctrines, was not, perhaps, unfair in this century; but they must be unacquainted both with the times, and, indeed, with the nature of things, who imagine that it is always allowable to employ this method.* XI. This disingenuous and vicious method of surprising their adversaries by artifice, and striking them down, as it were, by lies and fictions, produced among other disagreeable effects, a great number of books, which were falsely attributed to certain great men, in order to give these spurious productions more credit and weight; for, as the greatest part of mankind are less governed by reason than by authority, and prefer, in many cases, the decisions of fallible 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 arose 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 nature, which, for a long time, were too much esteemed by credulous men. of human passions, which too often mingle themselves with the execution of the best pur poses 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 picty 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 variously 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 it with the greatest warmth, because it was incompatible with some of his favourite sentiments. Nepos, an Egyptian bishop, endeavoured to restore this opinion to its former credit, in a book written against the Allegorists, for so he called, by way of contempt, the adversaries of the Millennarian system. This work, and the hypothesis it defended, were exceedingly well received by great numbers 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. Nor were the managers of controversy the XIII. The disputes concerning the baptism only persons who employed these stratagems; of heretics were not carried on with that amithe Mystics had recourse to the same pious able spirit of candour, moderation, and imparfrauds to support their sect. And accordingly, tiality, with which Dionysius opposed the docwhen they were asked from what chief their trine of the Millenniuni. The warmth and establishment took its rise, to get clear of this violence that were exerted in this controversy, perplexing question, they feigned a chief, and were far from being edifying to such as were chose, for that purpose, Dionysius the Arcopa-acquainted with the true genius of Christianity, gite, 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. 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 na-church, the rules practised in this matter were ture, which were the productions of some senseless and insipid writers of after-times. Thus it happened, through the pernicious influence 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. It is not with the utmost accuracy that Dr. Mosheim places the recognitions among the spurious works of antiquity, since they are quoted by Origen, Epiphanius, and Rufinus, 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 Epiphanius particularly, tells us, that the Ebionites scarcely left any thing sound in them. As to the Clementina, they were undoubtedly spurious, VOL. I.-12 and with that meekness and forbearance that should particularly distinguish its doctors. 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 not the same in all Christian churches. Many of the Oriental and African Christians place? recanting 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 See the learned Treatise concerning the trus 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 Millennarians, the fourth, fifth, seventh, aud ninth volumes of Lardner's Credibility, &c. See Origen, de Principiis, lib. ii. cap. xi. p. 104. tom i. op. See Eusebius Hist. Eccles. lib. vii. cap. xxiv. p. 271 as also Gennadius, de dogmatibus Ecclesiasticis, cap. lv. p. 32. edit. Elmenhorst. 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 ab form in their reception than the imposition of hands, accompanied with solemn prayer. This diversity prevailed for a long time without exciting 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 measuresence, however, did not appease the resentundecided; and in more than one council es- ment of Demetrius, who continued to persetablished it as a law, that all heretics were to cute him with the utmost violence. To satisfy be re-baptised before their admission to the fully his vengeance against Origen, he assemCommunion of the true church.* When Ste-bled two councils, in the first of which he con phen bishop of Rome, was informed of this demned him unheard, and deprived him of his determination, he behaved with the most un-office, and, in the second, procured his degrachristian violence and arrogance toward 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, notwithstanding 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 threat-time the highest displeasure.f enings and invectives against Cyprian, who replied with great force and resolution, and in a second council holden at Carthage, declared the baptism, administered by heretics, void of all efficacy and validity. Upon this the wrath of Stephen was inflamed 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 contest.j 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 that 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 more than doubtful; for, in the whole of his conduct toward Origen, there are no visible marks of envy, though many indeed of passion and arrogance, of violence and injustice. The occasion of all this was as follows. In the year 228, Origen having set out for Achaia, was in his journey thither, received with singular marks of affection and esteem by the bishops of Cæsarea and Jerusalem, who ordained him presbyter by imposition of hands. This proceeding gave high offence to Demetrius, who declared Origen unworthy 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 * Euseb. lib. vii. cap. v. vii. Firmilianus, Epistol. ad Cyprianum, printed among Cyprian's Letters. f Cyprian, Epist. lxx. lxxiii.-Augustin, de Baptismo contra Donatistas, lib. v. vii. tom. ix. op. where are to be found the acts of the council of Carthage, A. D. 256.Prud. Marani vita Cypriani, p. 107. dation from the 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, containing several opinions of a dangerous tendency.* The greatest part of the Christian bishops approved the proceedings of the Alexandrian council, against which the bishops of the churches of Achaia, Palestine, Phoenicia, and Arabia, declared at the same CHAPTER IV. Concerning the Rites and Ceremonies used in 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, the passion which now reigned for the Platonic philosophy, or, rather, for the popular Oriental superstition concerning demons, adopted by the Platonists, and borrowed from them, unhappily, by the Christian doctors. For there is not the least doubt, that many of the rites, now introduced into the church, derived their origin from the reigning opinions concerning the nature of demons, and the powers and operations of invisible beings.Hence arose the use of exorcisms and spells, the frequency of fasts, and the aversion to wedlock; hence the custom of avoiding all connexion with those who were not as yet baptized, or who lay under the penalty of excommunication, as persons supposed to be under the * theology, has only come down to us in the translation of This work, which was a sort of introduction to Rufinus, 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, opinions, such as the pre-existence of souls, and their even in its present form, several bold and singular fall 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 happi ness. Rufinus, 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. The accounts here given of the persecution of Origen, are drawn from the most early and authentic sources,from Eusebius' History, the Bibliotheca of Photius Jerome's Catalogue of Ecclesiastical Authors, and Origen himself; and they differ in some respects from those which common writers, such as Doucin, Huet, and others, g of this matter. dominion of some malignant spirit; and hence of prudence and necessity. In some, it was he rigour and severity of the penance imposed celebrated in the morning; in others, at noon, upon those who had incurred by their immo- || and in others, in the evening. It was also ralities, the censures of the church.^ more frequently repeated in some churches. II. In most of the provinces there were, at than in others; but was considered in all as of this time, some fixed places set apart for public || the highest importance, and as essential to salworship among the Christians as will appear vation; for which reason it was even though evident to every impartial inquirer into these proper to administer it to infants. The sacred matters. Nor is it absolutely improbable, that feasts, which accompanied this venerable inthese churches were, in several places, embel-stitution, preceded its celebration in some lished with images and other ornaments. churches, and followed it in others. IV. There were, twice a year, stated times when baptism was administered to such as, after a long course of trial and preparation, offered themselves as candidates for the profession of Christianity. This ceremony was performed only in the presence of such as were already initiated into the Christian mysteries. The remission of sin was thought to be its immediate and happy fruit; while the bishop, by prayer and the imposition of hands, was supposed to confer those sanctifying gifts of the Holy Ghost, which are necessary to a With respect to the form of divine worship, and the times appointed for its celebration, there were few innovations made in this century. Two things, however, deserve to be noticed here: the first is, that the discourses, or sermons, addressed to the people, were very different from those of the earlier times of the church, and degenerated much from the ancient simplicity; for, not to say any thing of Origen, who introduced long sermons, and was the first who explained the Scriptures in his discourses, several bishops, who had received their education in the schools of the rhetori-life of righteousness and virtue. We have cians, were exactly scrupulous in adapting their public exhortations and discourses to the rules of Grecian eloquence; and this method gained such credit, as to be soon almost universally followed. The second thing that we proposed to mention as worthy of notice, is, that about this time, the use of incense was introduced, at least into many churches. This has been denied by some men of eminent learning; the fact, however, is rendered evident by the most unexceptionable testimonies.t already mentioned the principal rites that were used in the administration of baptism; and we have only to add, that no persons were admitted to this solemn ordinance, until, by the menacing and formidable shouts and declamation of the exorcist, they had been delivered from the dominion of the prince of darkness, and consecrated to the service of God. The origin of this superstitious ceremony may be easily traced, when we consider the prevailing opinions of the times. The Christians, in geneIII. Several alterations were now intro- ral, were persuaded, that rational souls, deriv duced in the celebration of the Lord's supper, ing their existence from God, must conse by those who had the direction of divine wor- quently be in themselves pure, holy, and enship. The prayers, used upon this occasion, dowed with the noble principles of liberty and were lengthened; and the solemnity and pomp, || virtue. But, upon this supposition, it was difwith which this important institution was cele- ficult to account for the corrupt propensities brated, were considerably increased; no doubt, and actions of men in any other way, than by with a pious intention to render it still more attributing them either to the malignant narespectable. Those who were in a penitential ture of matter, or the influence and impulse of state and those also who had not received the some evil spirit, who was perpetually compellsacrament of baptism, were not admitted to ing them to sin. The former opinion was emthis holy supper; and it is not difficult to per- braced by the Gnostics, but was rejected by ceive, that these exclusions were an imitation true Christians, who denied the eternity of matof what was practised in the heathen myste-ter, considered it as a creature of God, and ries. We find, by the accounts of Prudentiust and others, that gold and silver vessels were now used in the administration of the Lord's supper; nor is there any reason why we should not adopt this opinion, since it is very natural That such was the notion prevalent at this time, is to imagine, that those churches, which were evident from testimonies of sufficient weight. And as composed of the most opulent members, would this point is of great consequence, in order to our unreadily indulge themselves in this piece of re-derstanding the theology of the ancients, which differs ligious pomp. As to the time of celebrating these testimonies, even that of Cyprian, who, in his 73d from ours in many respects, we shall mention one of this solemn ordinance, it must be carefully ob- letter, expresses himself thus: "It is manifest where, served, that there was a considerable variation and by whom the remission of sin, conferred in baptism in different churches, arising from their differ- is administered. They who are presented to the rulers ent circumstances, and founded upon reasons hands, the Holy Ghost." of the church, obtain, by our prayers and imposition of See also Euseb. lib. vii For a more ample account of this matter, the reader may consult Porphyry's treatise concerning abstinence, and compare what that writer has said on the subject, with the customs received among the Christians. Several eurious things are also to be found in Theodoret and Eusebius upon this head. † See Bishop Beverege ad Canon. iii. Apostol. p. 461; as also another work of the same author, entitled, Codex Canon. vindicatus, p. 78. tПg av Hymn ii. n. 60, edit, Heinsii. therefore adopted the latter notion, that in all vicious persons there was a certain evil being, the author and source of their corrupt dispositions and their unrighteous deeds.† The ex cap. viii. It is demonstrably evident, that exorcism was added to the other baptismal rites in the third century ter the introduction of the Platonic philosophy into the church; for, before this time, we hear no mention made of it. Justin Martyr, in his second apology, and Tertullian, in his book concerning the military crown, give us an account of the ceremonies used in baptism during the second century, without any mention of exorcism This is a very strong argument of its being posterior to these two great men; and is every way projer to persuads |