forward, among the learned, the diftinction between Chriftian godlinefs and human philofophy is but faintly marked.-If Origen had fimply and plainly expounded to his learned auditors the peculiar and vital truths of the Gospel, I cannot but fufpect that many of them would have ceased to attend his inftructions. The famous Porphyry,-than whom Chriftianity 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 teftimony to his rapid improvements under Ammonius. He afferts,what indeed Eufebius, who must have known, contradicts, that Ammonius, though brought up a Chriftian, turned afterwards a gentile. He acknowledges "that Origen continually perused Plato, Numenius, and the reft of the Pythagoreans; that he was well verfed 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 Jewith Scriptures." We have seen, before, the wanton fpirit of allegory introduced by Ammonius: and it is very probable that Origen then firft learnt to treat the Scriptures in the fame manner. He had the candour to confefs that he had been miftaken in his literal interpretation of our Saviour's words concerning eunuchs. He, afterwards, fell into the contrary extreme, and allegorized all the three claufes in the Gospel of St. Matthew* ;-and introduced fuch a complicated fcheme of fanciful interpretation, as for many ages after,-through the exceffive refpect paid to this man,-much obfcured the light of Scripture. Chap. xix. 12. There There wanted not, however, fome perfons who found fault with Origen for all this attachment to pagan philofophy. Probably, fimple, docile, ingenuous minds, which defired to be fed with the SINCERE MILK OF THE WORD, THAT THEY MIGHT GROW THEREBY," found themselves ftarved amidst all this heterogeneous, inconsistent doctrine. He felt himself called upon to vindicate his prac. tice; which he does, only by obferving the use of philofophy in confuting heretics; and by the example of Pantænus and of Heraclas, an Alexandrian paftor,-his coadjutor, who formerly had worn the common drefs, and afterwards took up the philofopher's garb, and ftill ftudied earnestly the writings of the heathen philofophers. What does all this prove but the deftructive progress of this epidemical disease? The governor of Arabia fent to Demetrius, defiring the inftruction of Origen; who did not hefitate to undertake the neceffary journey for that purpofe; and he then returned back to Alexandria. The elegant publication of Minucius Felix,-a work deferving even to be ranked among the Latin claffics for neatnefs and purity of ftyle, was an ornament to the Latin Church. The arguments contained in it against Paganism are well pointed and well adapted to the ftate of the world at that time: It is only to be regretted that we see not more of the real nature of Chriftianity in that celebrated performance. 217. In the year two hundred and feventeen Macrinus A. D. fucceeded Caracalla, who had reigned a little more than fix years. MA ACRINUS reigned one year and two months; and was fucceeded by Heliogabalus; whofe follies and vices are infamous; but it does not appear that the Church of God fuffered on that account. He feems not to have conceived any particular prejudices against Chrif tians; on the contrary, he expreffed a defire of removing their rites of worship to Rome. It is not worth while to attempt an explanation of the views of fo fenfeless a prince. He was flain at the age A. D. of eighteen, in the year two hundred and twenty222. two, after he had fwayed the fceptre three years and nine months. His coufin Alexander fucceeded him; who was then only in the fixteenth year of his age, but was efteemed one of the beft moral characters in profane hiftory.-His mother Mammæa, is called by Eufebius*, a moft godly and religious woman. I am at a lofs to vindicate the expreffion. It does not appear that the received the faith of Chrift:- however,-neither fhe nor her fon perfecuted, they rather approved and countenanced, the Chriftians. They were perfons of candour and probity themselves; and they saw that, Eufeb. L. 6. Fleury, B. V. IV. that, in ethics at least, the people of God concurred with their own views. Their conduct was laudable; but-MARK the mifchief of uniting Christianity with philofophy! How cheap is the term GODLY grown in the eyes of Eufebius! The providence of God not only fecured his Church from fuffering, but procured it a favourable patron in this princefs and her fon. The emperor had a domeftic chapel, where, every morning, he worshipped thofe deceafed princes, whofe characters were moft efteemed: their ftatues were placed among thofe of the gods; and into this company he introduced Apollonius of Tyana, Jefus Chrift, Abraham, and Orpheus. He had a defire to erect even a temple to Chrift and to receive him regularly into the number of the gods. There are, on record, other inftances of his candor towards the Chriftians.-The right of poffeffing a certain piece of ground was claimed by a tavern-keeper: It had been† coMMON for a long time, and the Chriftians had occupied it for a place of worship." It is fitter," faid Alexander, "that God fhould be ferved there, in any manner whatever, rather than that it fhould be ufed for a tavern." He frequently ufed this Chriftian fentence, "Do AS YOU WOULD BE DONE BY." He obliged a crier to repeat it when he punished any perfon; and was fo fond of it, that he caufed it to be written in his palace and in the public buildings. When he was going to appoint governors of provinces or other offices, he propofed their names in public, giving the people notice, that if they had any crime to accufe them of, they fhould come forward and make it known. "It would be a fhame," fays he, "not to do that with refpec to governors who are entrusted with men's proper • Lamprid. That is, without owner or poffeffor. ties ties and lives, which is done by Jews and Chriftians when they publish the names of those whom they mean to ordain Priefts." And, indeed, by Origen's account*, the Chriftians were fo very careful in the choice of their pastors, that the civil magiftrates were by no means to be compared with them in probity and found morality. This prince had, it seems, too much gravity and virtue for the times in which he lived:-for fome perfons, in derision, called him Archyfynagogus +. It seems to have been his plan to encourage every thing that carried the appearance of religion and virtue; and to difcountenance whatever was openly immoral and profane. - His hiftorian tells us that he favoured aftrologers, and permitted them to teach publicly: that he himself was well killed in the vain fcience of the Arufpices, and was mafter of that of the Augurs in a high degree." A. D. In the year two hundred and twenty-nine Alex229. ander was obliged to go to the Eaft, and to refide at Antioch. His mother Mammaa went with him, and having heard of the fame of Origen, and being very curious to hear new things; the fent him a guard, and caufed him to come to her. All the account we have of this interview is, that he continued there a while, and published many things to the glory of God, and concerning the power of the heavenly doctrine; and, that he then returned to his school at Alexandria. What Origen taught this princess we are not told: What he ought to have taught her, the Acts of the Apostles would have amply informed him. -A plain and artlefs declaration of the vanity and wickedness of all the reigning idolatries and philofophical fects;-and what is ftill more-of the Ag. Celfus, B. III. and VIII. cor + Lampridius. |