Hebrew language; and the first fruit of his labour was the publication of the Hexapla. In this great work he gave the Hebrew text and the translations of the Septuagint, of Aquila, Symmachus, Theodotian,—and two others, which had long been obsolete, and whose authors were unknown. Of these interpreters, Symmachus was an Ebionite; that is, he held that Christ was but a mere man ; * and he inveighed against the genuine Gospel of St. Matthew, for no other reason, that I can see, but on account of the clear testimony which the beginning of it affords against his heresy. These works of Origen, in addition to his constant diligence, both in writing and in preaching, are monuments at least of the most laudable industry. The evangelical reader would wish, no doubt, to see stronger signs of real Christian proficiency in experimental and practical religion ;-but we must be content with such matter as the ecclesiastical records afford us.

One Ambrose, addicted to the Valentinian heresy, an extremely fanciful and romantic scheme, not worthy of the reader's attention, found himself confuted by Origen, and was brought over to the Church.† Many learned men also felt the force of his argumentations. Heretics and philosophers attended his lectures; and he took, no doubt, a very excellent method to procure regard to himself at least ;he instructed them in profane and secular learning. He confuted the opinions of the different sects by opposing them to each other; and he exposed the various fallacies with so much acuteness and sagacity, that he obtained among the Gentiles the reputation of a great Philosopher. He encouraged many persons to study the liberal arts, assuring them, that they would, by that means, be much better furnished for the contemplation of the Holy Scriptures: He was entirely of opinion, that secular and philosophical institutes were very necessary and profitable to his own mind. Does it escape the reader, how much in the course of the Christian annals, we are already departed, though by insensible degrees, from Christian simplicity? Here is a man looked up to with reverence, at least by the Eastern Church, as a great luminary ;—a man, who, in his younger

*Euseb. b. 6. c. [14, 15, 16, 17.]

+ [Euseb. vi. c. 18, 19, and Epiph. de Hær. c. 64. 3. p. 525.]

days, was himself a scholar of the amphibious Ammonius ; who mixed together Christianity and Pagan philosophy; and who, by reading his motley lectures, drew over, in form at least, many of the heathen philosophers to embrace the religion of Jesus. These mention him often in their books some dedicate their works to him; and others respectfully deliver them to him as their master. All this Eusebius tells us with much apparent satisfaction. To him the Gospel seems to have triumphed over gentilism by these means. There is no doubt, but, in a certain sense, Origen's success was great; but I much fear that, in return, the pure Gospel suffered greatly by an admixture of gentilism. What can this extraordinary teacher and author mean, by asserting the utility and even the * necessity of philosophy for himself as a Christian? Are not the Scriptures ABLE TO MAKE A MAN WISE UNTO SALVATION THROUGH FAITH WHICH IS IN CHRIST JESUS, THAT THE MAN OF GOD MAY BE PERFECT, THOROUGHLY FURNISHED TO EVERY GOOD WORK? Suppose a man of common sense, perfectly unacquainted with all the learned lore of Ammonius, to study ONLY the sacred books, with prayer, dependence on divine guidance and illumination, and with selfexamination, Is it not conceivable that he may acquire a competent,-nay, even an eminent knowledge of the Scriptures? Certainly an acquaintance with classical and philosophical learning may furnish him with strong arguments to prove the necessity and the excellency of divine revelation; and therefore they deserve seriously to be encouraged in the minds of all who are to instruct others,-for their improvement in taste, language, eloquence, and history ; but if they are to DICTATE in religion,-or are thought capable even of ADDING to the stock of theological knowledge, the Scriptures, with reverence be it spoken,may seem to have been defectively written. In truth, we hear, among these learned converts of Origen, nothing of conviction of sin-of conversion-of the influence of the Holy Spirit-of the love of Christ. They are pleased with their master:-Superior parts and learning always command the esteem of mankind:-but, what are all his labours which we have now before us, but vain attempts to * Euseb. b. 6. [c. 18, the last sentence.]

mix things which the Holy Ghost has declared will not incorporate? The mischief which actually followed was to be expected: Characters were confounded: and henceforward, among the learned, the distinction between Christian godliness and human philosophy is but faintly marked. If Origen had simply and plainly expounded to his learned auditors the peculiar and vital truths of the Gospel, I cannot but suspect that many of them would have ceased to attend his instructions.

The famous Porphyry,* - than whom Christianity had never a more acrimonious enemy, takes notice of Origen's allegorical mode of interpreting Scripture, observes that he was acquainted with him when young, and bears testimony to his rapid improvements under Ammonius. He asserts,-what indeed Eusebius, who must have known, contradicts, that Ammonius, though brought up a Christian, turned afterwards a gentile. He acknowledges" that Origen continually perused Plato, Numenius, and the rest of the Pythagoreans; that he was well versed in Chæremon the Stoic, and in Cornutus; and, that from all these masters he borrowed the Grecian manner of allegorical interpretation, and applied it to the Jewish Scriptures."

We have seen, before, the wanton spirit of allegory introduced by Ammonius : and it is very probable that Origen then first learnt to treat the Scriptures in the same manner. He had the candour to confess that he had been mistaken in his literal interpretation of our Saviour's words concerning eunuchs. He afterwards fell into the contrary extreme, and allegorized all the three clauses in the Gospel of St. Matthew; +-and introduced such a complicated scheme of fanciful interpretation, as for many ages after,-through the excessive respect paid to this man,-much obscured the light of Scripture.

There wanted not, however, some persons who found fault with Origen for all this attachment to Pagan philosophy. Probably, simple, docile, ingenious minds, which desired to be fed with the "SINCERE MILK OF THE WORD, THAT THEY MIGHT GROW THEREBY," found themselves starved amidst all this heterogeneous, inconsistent doctrine. He felt himself called upon to vindicate his practice ;+ Chap. xix. 12.

* [Euseb. vi. c. 9.]

which he does, only by observing the use of philosophy in confuting heretics; and by the example of Pantænus, and of Heraclas, an Alexandrian pastor,-his coadjutor, who formerly had worn the common dress, and afterwards took up the philosopher's garb, and still studied earnestly the writings of the heathen philosophers. What does all this prove but the destructive progress of this epidemical disease?

*

The governor of Arabia sent to Demetrius, desiring the instruction of Origen; who did not hesitate to undertake the necessary journey for that purpose; and he then returned back to Alexandria.

The elegant publication of Minucius Felix,-a work deserving even to be ranked among the Latin classics for neatness and purity of stile, was an ornament to the Latin Church. The arguments contained in it against Paganism are well pointed and well adapted to the state of the world at that time: It is only to be regretted that we see not more of the real nature of Christianity in that celebrated performance.

Macrinus succeeds Caracalla,

A.D. 217.

In the year two hundred and seventeen, Macrinus succeeded Caracalla, who had reigned a little more than six years.

CHAP. VI.

STATE OF CHRISTIANITY DURING THE REIGNS OF MACRINUS, HELIOGABALUS, ALEXANDER, MAXIMINUS, PUPIENUS, GORDIAN, AND PHILIP.

Macrinus reigns one year and

two months.

MACRINUS reigned one year and two months; and was succeeded by Heliogabalus; whose follies and vices are infamous; but it does not appear that the Church of God suffered on that account. He seems not to have conceived any particular prejudices against Christians; on the contrary, he expressed a desire of removing their rites of worship to Rome. It is not worth while to attempt an explanation of the views of so senseless a prince. He was slain at the age of eighteen, in the year two hundred and twentytwo, after he had swayed the sceptre three years and nine months. His cousin Alexander suc[Euseb. vi c. 19.]

Heliogabalus succeeds, and is slain. A.D. 222.

ceeded him; who was then only in the sixteenth year of his age, but was esteemed one of the best moral characters in profane history. His mother Mammæa, is called by Eusebius,* a most godly † and religious woman. I am at a loss to vindicate the expression. It does not appear that she received the faith of Christ:-however, neither she nor her son persecuted, they rather approved and countenanced, the Christians. They were persons of candour and probity themselves; and they saw that, in morals at least, the people of God concurred with their own views. Their conduct was laudable ;-but-MARK the mischief of blending philosophy with Christianity! How cheap is the term GODLY grown in the eyes of Eusebius!

The providence of God not only secured his Church from suffering, but procured it a favourable patron in this princess and her son. The emperor had a domestic chapel, where, every morning, he worshipped those deceased princes, whose characters were most esteemed: their statues were placed among those of the gods and into this company he introduced Apollonius of Tyana, Jesus Christ, Abraham, and Orpheus. He had a desire to [Lamprid. c. erect even a temple to Christ, and receive him 22. 29. 43.] regularly into the number of the gods.

[Lamp. c. 49.]

There are on record other instances of his candour towards the Christians. The right of possessing a certain piece of ground was claimed by a tavern-keeper: It had been COMMON for a long time,§ and the Christians had occupied it for a place of worship. "It is fitter," said Alexander," that God should be served there, in any manner whatever, rather than that it should be used for a tavern." He frequently used this Christian sentence, "Do AS YE WOULD BE DONE BY." [Lamp. c. 51.] He obliged a crier to repeat it when he punished any person; and was so fond of it, that he caused it to be written in his palace and in the public buildings. When he was going to appoint governors of provinces or other officers, he proposed their names in public, giving the people notice, that if they had

any crime

[Id. c. 45.]

* Euseb. 1. 6. [c. 21.] Fleury, b. v. [c. 48.] + [θεοσεβέστατη.] Lamprid. [ap. Lardner, vol. 4. c. 25. p. 177. Ed. 4to.] § That is, without owner or possessor.