tion; it is agreeable to all sound philosophy, and the sentiments of all philosophers, who have considered the obligations of human conduct, that we ought to suffer death rather than deny the truth, of which we are persuaded. And our Lord has expressed himself clearly upon this point, and without reserve, Matt. x. 32, 33, "Whosoever therefore shall confess me before men, him will I also confess before my Father who is in heaven. But whosoever shall deny me before men, him will I also deny before my Father who is in heaven. And he has given us full assurance that none shall be losers by fidelity to him, or by any acts of selfdenial for the sake of him and his gospel. And he said to his disciples, Luke xviii. 29, 30; Matt. xix. 29, " Verily I say unto you, there is no man, who has left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake, who shall not receive manifold more in this present time, and in the world to come everlasting life." Mark x. 29, 30. He has himself engaged in this warfare, and knows by experience what it may cost; and therefore he has sometimes expressed himself after this manner. John xvi. 33, "In the world ye will have tribulation: but be of good cheer: I have overcome the world." Again: Rev. iii. 21, "To him that overcometh will I grant to sit with me in my throne, even as I also overcome, and am set down with my Father in his throne."

If any of the first christians were too forward, and needlessly exposed themselves to sufferings, they are not to be vindicated; for they acted contrary to repeated precepts of Jesus himself. "Behold," says he to his disciples, "I send you forth as sheep among wolves. Be ye therefore wise as serpents, and harmless as doves:" and "when they persecute you in this city, flee ye into another." Matt. x. 16, 23.

r

But I do not think that they often transgressed those rules. I am rather of opinion that they were generally mindful of them, and paid them due regard. We have seen examples of it in a Polycarp and his people; in Cyprian, bishop of Carthage; in the christians at Alexandria, during the persecution of Valerian; and in the christians living in Poutus and Cappadocia, in the time of Maximin the Thracian. Other instances of their discretion might be alleged.

S

t

The christians of the first three centuries were not perfect nor infallible: they had their failings and their errors; nor were they altogether free from strife and contention but r P. 140, 367. and Vol. iii. p. 7, 8.

P P. 137.

q P. 152. • See here in this volume, p. 365.

t P. 348, 349.

:

V

X

W

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, 'They '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.

Z

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.

શ

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

u P. 43.

▾ Oramus etiam pro imperatoribus, pro ministris eorum, ac potestatibus, pro statu seculi, pro morà finis. Tertull. ap. cap. 39. cited above, p. 49. And see p. 360, 364, 367.

" 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. iii. p. 9, 10; and in the chapter of Dionysius, bishop of Alexandria, Vol. ii. p. 650, 651; and here at p. 365. See also the chapter of Lucian of Samosata, p. 279, 280. * Ου γαρ μελετη λογων αλλ' επιδείξει, και διδασκαλια εργων τα ημετερα. Athen. p. 37. B. Vid. et p. 12. A. et Justin. ad Gr. Coh. p. 53. B.

X

y Nostro autem populo quid horum potest objici, cujus omnis religio est, sine scelere et sine maculâ vivere? Inst. I. v. cap. 9. sub fin.

* See above, p. 23, 24. a De S. Bab. contr. Gentil. T. ii. p. 548. Bened.

ს

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.

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 shows 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.

b P. 519.

c

a

b

According to Humphry Hody he was a gentile, well acquainted with christian writings. Beausobre calls him a christian philosopher, an intimate friend of Hosius: and, as he, joined christianity with Platonism. Caved 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, published him as a christian, who wrote near the beginning of the fourth century; and has endeavoured to answer objections. Nevertheless Mosheim still hesitates.

f

e

I shall, after others, take notice of some difficulties; for h Chalcidius seems to approve of the divinations of gentilism, and to allow them to be of use for discovering futurities. He i quotes Moses as a wise man, and as said 6 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.

k

It ought to be observed by us likewise, that he has quoted

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.

b Chalcidius donc, philosophe chretien, et intime ami d'Osius, n' admettoit pas seulement l'éternitè de la matière, mais-Hist. de Manich. Tom. 2. p. 238. c Chalcidius, qui ajoûtoit le christianisme au Platonisme, &c. Ib. p. 469. Conf. Tom. i. p. 478, 479.

C

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 ErEx 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 initio vixit. Fabric. p. 225. ad calcem Operum S. Hippolyti. Hamburg, 1716.

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

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.

1 Quæ cuncta observatione, scientiâ, artificiosâ quoque solertiâ colliguntur. Aut enim alitum volatu, aut extis, aut oraculis, homines præmonentur ; prædicente aliquo propitio dæmone, 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. k Verba, ut ferunt, non dubitantis sunt, sed Hebræorum sententiam exponentis. Fabric. not. (d) p. 380.

p. 372.

1 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

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 in himself has acknowledged as much, and that he may be compared to another author mentioned by Photius, whose character was doubtful: his manner of writing not clearly showing 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.

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 night-time, 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 • Creavit me,' inquit,

rerum omnium initium, de quo Salomo in Proverbiis. • Deus progressionis suæ semitam '—[Prov. viii. 22—25.] Chalcid. cap. 13. sect. 274. p. 380. al. p. 373.

m Chalcidius, V. C. et gnavissimus 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 reliquit― Την δε θρησκειαν ὁ ανηρ εοικε δεισιδαίμων ειναι σεβεται μεν τα Ελληνων και θειάζει θειάζει δε και ημετερα, μη διδες τους αναγινώσκεσιν εκ τε ῥαζε συμβαλειν, πότερον οὕτω νομίζων θειάζει, η ὡς επι σκηνης. Fabric. Bib. Lat. 1. ώς iii. cap. 7. Tom. i. p. 554.

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

• 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 nocturno itinere suspexissent Chaldæorum profecto sapientes viri, et consideratione rerum cœlestium 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.