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cy of zeal which led him on some occasions somewhat beyond the sober bounds of temperate reason. When men are thus disposed and have animated each other, and are inflamed by opposition, persecution, and ill usage, they are strongly inclined to expect a divine in. terposition, and to explain every strange appearance that way. The impetuosity spreads far and wide, and seizes' even upon children,
But as to the fact before us, I leave it, as I have some other points, undecided, to the judgment of the reader.
Many stories of this kind, but not so well attested, have been related concerning the Protestants in Dau. phiné and the Cevennes. It is said, amongst other strange things, that one of them to prove himself a prophet, ordered a pile to be made and kindled, and stood unhurt for a quarter of an hour in the midst of the fire, whilst the fame surrounded him on all sides, and made an arch over his head, and that more than twelve hundred persons were present, and spectators of the miracle. See Le Theatre sacré des Cevennes, by Misson, which he wrote to defend the cause of the French prophets here in England. But these prophets, were at last put, not out of countenance (for such people never blush) but put to flight, when they had failed of their promise to raise a dead man, and had fallen out among themselves. Vid. Act. Erud. 1708. p. 137. et 1714. p. 89.
There will, in all probability, be a succession of such kind of persons in every age, and in one part or other of the Christian world, not exactly alike, nor yet very different.
Facies non omnibus una,
Irenous, i. 22. Ed. Massuet.
Omnia per ipsum fecit Pater non per angelos, neque per virtutes abscissus ab ejus sententia.
Virtutes, Aurkueis. For sententia, it should perhaps be substantia, or, essentia, soia, i. 22.
Dicunt [Basilidiani] non oportere omnino ipsorum my, steria effari, sed in abscondito continere pertinere per sin lentium. Grabe added pertinere from two manuscripts, which should be struck out, though it were in two hundred manuscripts. In the Greek it was, we may suppose, év xpuala xali xay dia oryns.
i. 24. Saturninus—unum Patrem incognitum omnibus ostendit.
Irenæus wrote drídeše, that is, posuit, constituit, esse docuit.
The former editions had, ad detractionem divini nominis et ecclesice, which was right. Divinum nomen is the name of Christ, or of Christianity. ii. 28. p. 158.
Neque nos erubescimus (or erubescamus] que sunt in questionibus majora secundum nos reservare Deo.
In Greek it was μείζονα ή καθ' ημάς, the things which are above us, and too high for us, as in Plato's Timcus, σερί δε των άλλων δαιμόνων είπών, και γνώναι την γένεσιν, μισον ή καθ' yuãs. Eusebius E. II. x. 1. vnucis dè xj Tode ucilovce ñ xxne Mužsuwdexeer oporoygreso
It should therefore be, majora quam secundum nos. The old interpreter of Irenæus translates word for word, without any regard to elegance ; but the
meanness and closeness of his version helps us often to discover the words of the author.
iii. 11. p. 192.
Quoniam autem sola illa vera et firma, et non capit neque plura præterquam prædicta sunt, neque pauciora esse Evangelia per tot et tanta ostendimus.
Non capit, that is, our évdé xeral, fieri non potest, non oportet. Tertullian is very fond of this word. See Apol, c. 17. Quoniam is ő71, Quod.
iv. 10. Neque enim varie, neque elate, neque glorians dicit hæc.
Varie, that is worxíaws, subdole, tersute.
Cohort. pag. 74. Ed. Ox. Ιδέτω τις υμών της σαρα τους ειδώλοις λατρεύοντας, κόμη ρυπών705, és Jiti awapą iġ xalappnyya xalupeoméros, a87pôr pèr on116πασιν απειράτες, ταϊς δε των ονύχων ακμαϊς εκτεθηριωμένες,-ετοι μοι δοκεσι σενθειν, και θρησκεύειν τες θεές: ελές μάλλον ή θεοσεβείας äčsce e Torbótes. Conspiciuntur scepenumero, qui simulacris se addixerunt, comå quidem sordida et inculta, vestibus laceratis et squalore obsitis deformati, lavationibus prorsus abstinentes, unguibus in immanem longitudinem ercrescentibus plane efferati,--Hi sane mihi lugere, Deos non colere videntur : ut qui ea patiantur, quæ misericordia potius digna sunt, quam pietate.
This description of the lagan saints suits strangely well some Christian saints who arose after the time of Clemens, and shews the wonderful uniformity of superstition.
Tertullian, pleading the cause of the Christians, says, Sed—infructuosi in negotiis dicimur. Quo pacto? homines vobiscum degentes, ejusdem victus, habitus, instructus, ejusdlern ad vitain necessitatis. Neque enim
Brachmanæ, aut Indorum Gymnosophistæ sumus, silvicolæ, et exules vita. Meminimus gratiam debere nos Domino Deo creatori. Nullum fructum operum ejus repu. diumus ; plane temperamus, ne ultra modum aut perperam utaiur. Ituque non sine foro, non sine macello, non sine balneis, tabernis, officinis, stabulis, nundinis vestris, ceterisque commercis cohabitamus, hoc sæculum. Navigamus et nos vobiscum, et militamus, et rusticumur, et mercatus proinde miscemus. Apol. 42. But this was before the days of monkery.
Ib. p. 75. It becomes a wise man to seek heavenly things, xar' izros exciring this pwleiviñs depocalor se repéanc, lucidum illam nubem per uëra sequentein. He alludes to the Ajax of Sophocles, 32. Kat Pyros oitow.
Ib. p. so. Στραβευόμενόν σε καθείληφεν ή γνωσις και το δίκαια σημαίνοντος ακκε spalnys. Militantem te deprehendit cognitio ? audi imperatorem, qui nil tibi, nisi quodl justum est, imperat.
Hence it appears that Clemens thought it lawful for a Christian to serve in the army, if, when he was converted to Christianity, he was a soldier. I'would translate it, Obediens esto duci justa imperanti.
. Ib. p. 91. Let us fly from the wicked world, the dangerous island ; der dè év aura w oprifcor wpañor 'Hšori, w ardhueco tepréμενον μεσική.
Aşüp @y' iwr, worúaxy ’o suocû, péyx xüdos 'Azaw.
Nλα καλαςκσον, ίνα θειοθέην έπ' ακάσης. In ea autem cantat formosa meretricula, Voluptas, quid publica vulgarique musica delectat : "Huc age profectus, illustris Ulysses, ingens gloria
The thought is pretty, and prettily expressed. Clemens compares Pleasure, the fair deceitful. harlot, to the Siren singing to Ulyses. In Homer, Odyss. M. 184, it is not θειοθέρων, but νωϊτέρην, We must not imagine that Jesolépnv could be the true reading, or a various reading in Homer ; for Cicero translates it,
Auribus ut nostzos possis agnoscere cantus. Clemens allered vwitigar, because it was not proper for his purpose. In Homer the Sirens speak who were tio : Clemens introduces Pleasure speaking, and therefore changes vwitégny into Jerolépnv,
, Ιb. p. 95. Οίαι μεν αι βελαι, τοίοι και οι λόγοι οποίοι δε οι λόγοι, τοΐαίδε και αι πράξεις και οποία τα έγρα τοιύτος ο βίος.
We have the same proverbial saying in Eusebins : Οιον γεν τον λογον, τοιόνδε φασί τον τροπον. Ut vulgo dicitur, Qualis oratio, talis vita, vi. 3.
Hæc poetica sunt, says the editor of Cleinens, et facile in Tambicos versus transeunt :
Οίαι μεν αι βελαι, τοϊοί δε χ οι λόγοι.
x’ οποία τάργα, τοιχτος δ' εσθ' ο βίος. But these iambics are cripples, and would be glad ta be dismissed, and to return to humble prose, as they were never intended for any thing better. It would be easy to convert much of this author's prose into verses at least as good as these. For example, p. 2. Ουκούν ωδη τη Ευνό με άγεται ο τίτλιξ, ως ο μύθος βέλεται, χαλκετ ανασήσας Πυθοί τον Εύνομον, αυτη τη κιθαρα και τον συναγωνίσης τα Λοκρα· ο δε και εκων εφίπταται, και άδει εκών. This, if you will pardon a spondee or an anapæst in the fourth foot, falls into passable iambics :
εκεν οδη τη Ευνό με "Αγεται ο τίτλεξ, ως ο μύθος βελέναι,