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and it now exists only in an ancient and barbarous Latin translation, with the exception of several fragments preserved by Epiphanius, Eusebius, and other ecclesiastical writers. Notwithstanding, however, all its present disadvantages, it still displays in many parts much perspicuity of thought, and brilliancy of expression; and it was, doubtless, at the time of its publication, highly beneficial to the cause of Christianity

An author, who has paid considerable attention to the religious opinions of the early Christians, has made the following remarks on this interesting subject: "The fathers of the three first centuries appear to me to be unanimous in stating that all goodness is from God, and that without Divine grace no man can have faith, hope, or charity, or obtain eternal salvation: they also appear to me to be unanimous in stating, that every man possesses a freedom of action, that he is not a slave to uncontroulable destiny, but is master of himself to choose good or evil, life or death. If there be a seeming or a real inconsistency between these two statements, it must be attributed to the nature of the subject itself; in which there is,' to use the words of Hooker, a gulf, which, while we live, we shall never fathom.' I have no doubt that the fathers thought that God our Saviour would have all men to be saved, and to come to the knowledge of the truth.""

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The same writer shortly afterwards adds, "The whole Epistle of St. Clement to the Corinthians is an exhortation to Christians, that being justified by faith they should, by obedience to the motions of the Holy Ghost, attain salvation. Justin Martyr makes frequent use of the term avrild, as applied to man's choice of good and evil; and all succeeding fathers use phrases of the same import."*

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A person of the name of Victor was at this timet Bishop of Rome; man," remarks Dr. Cave, "furious and intemperate, impatient of contradiction, and who let loose the reins of an impotent and ungovernable pas

Collinson's Bampton Lectures. †A. D. 196.

sion." Alas! how lamentable to read that, at so early a stage of the Church, a person of such a character should be found occupying so important and responsible a situation!

"Nothing," observes Jerome, "is more unseemly than a passionate instructor, who, when he ought to be an example of gentleness and humility to all, is distinguished on the contrary by fierce looks, trembling lips, intemperate noise, and unbridled revilings. Such a man, instead of, by persuasion, recalling to righteousness those who wander, by harshness precipitates them into greater evil.”

Victor, perceiving that the Asiatic Churches were unwilling to attend to his injunctions respecting the festival of Easter, inveighed against them in vehement terms; and finding that, notwithstanding his fulminations, they continued contumacious, as if he felt the spirit of the future papacy residing in him, he proceeded, without farther ceremony, to excommunicate them.

The Eastern Churches, in the mean time, little intimidated by the threatenings of Victor, firmly, but temperately, justified their conduct, alleg. ing that they ought to obey God rather than man. Even those of the Bishops, who agreed with Victor on the point at issue, disapproved of his spirit, and strongly urged him to pursue a more temperate course. The progress of this unhappy dissension was at length stopped by the wise and moderate remonstrances of Irenæus, who wrote several pacific letters on the occasion. At last he expostulated with the proud prelate himself, and referred him to the conduct of Polycarp, and Anicetus, his predecessor, on that very controversy. The presbyters, who preceded you," he remarks, "communicated with those of their brethren, who differed from them in opinion on this subject: neither did it occasion a disagreement between the blessed Polycarp, and Anicetus, Bishop of Rome, who retained each his own sentiments without contention; and Anicetus, as a mark of respect,

+ Cave's Life of Denæus.

permitted Polycarp to administer the Eucharist in his own church,"

In consequence of the exertions of Irenæus, a cessation of strife took place, and each party agreed amicably to retain their own customs, without censuring those who differed from them. The name, indeed, of our pious prelate seems well to have corresponded with his general character. He was a lover of peace, and a peacemaker. At the same time his candour never degenerated into indifference. Few men appear more happily to have blended genuine candour with holy zeal; faithfulness in bearing testimony against evil with the tenderest compassion for the offending person; a constant aim to promote the highest degree of piety in himself and others, with a readiness to make every charitable allowance for the failings of good men.

The outward peace, which the Church had now enjoyed for several years, was at length, in the year 202, succeeded by a bitter storm of persecution. Although, in his younger days, the emperor Severus had been a cruel opposer of the Christians, yet, during the ten first years of his reign, he manifested little enmity against them, Tertullian, indeed, informs us, that, in consequence of his having been miraculously cured of a disorder by a Christian, whose name was Proculus, he retained him as long as he lived in his palace; and, indeed, during that period he appears to have discovered no small predilection in favour of the Christians. The benefit, however, which he had received, though for a time it thus seemed to influence him, by no means changed his heart, or produced any radical alteration in his feelings respecting them.

Real gratitude is as a stream supplied by a perennial fountain; but that which springs up on some extraordinary occasion in an unfeeling breast, is like a summer's flood, powerful in its first effects, but of short duration. A man of this character is not unfrequently glad to free himself from the burden of obligation; and on some affront, real or supposed, will rejoice to return an injury for a re

ceived kindness. Such was the conduct of this savage tyrant. Cruel and unrelenting, as his name implied, finding that the Christians would not cease, at his command, to propagate their doctrines, he forgot all his former obligations and promises, and sacrificed their lives at the shrine of his cruelty and offended pride.

The storm of persecution fell, on the present occasion, with the greatest weight at Alexandria; but it was also felt in other parts of the empire, and particularly, if we may credit Gregory of Tours, at Lyons; to which place the attention of the emperor was the more likely to be directed, as he had probably been governor of that province during the persecution, which raged in the time of Aurelius. was Lyons once more dyed with the blood of the martyrs!

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The only account we have of the transactions which took place in this city during the present tremendous season, is given by the above-mentioned author; and, as it is not contradicted by more ancient writers, it may be considered as in the main authentic. He informs us, that after Irenæus had undergone much preparatory torture, he was put to death, and with him almost all the Christians of that populous city. The emperor is supposed to have been an eye-witness of this persecution; and, indeed, the great numbers that are said to have suffered agree but too well with the temper of this cruel prince, who had previously conceived a particular displeasure against the citizens of Lyons, and more especially against its Christian inhabitants.

Thus lived and died Irenæus, Bishop of Lyons; a man eminently distinguished for his love to God, and his solicitude for the salvation of his fellow-creatures. In zeal, in disinterestedness, and self-denial, it would be difficult to find his superior. In order that he might promote the best interests of his fellow-men, he deemed no dangers or difficulties too great to encounter. To accomplish this glorious design he submitted to learn the barbarous language of the country, and scrupled not to exchange the com

forts and refinements of his native land for the rude manners of an illi terate and uncultivated people. Every Christian reader will admire this example of pious zeal and benevolence. And contemplating the yet deplorable state of many nations with respect to Christian light, such an instance, it may be hoped, will stimulate those who have ability, to promote the progress of the Gospel amongst the Heathen; and some even to join the few who have hitherto offered themselves as missionaries in so great a ser

vice.

A short character of the writings and life of this eminent father, drawn by a celebrated French ecclesiastical historian, shall close this account of him:

"The style of St. Irenæus (as far as we can judge by that part of his works which yet remains) is succinct, clear, and strong, but not very sublime. He declares himself, in his preface to the first book, that the elegancy of a polite dissertation ought not to be sought for in his works; because, residing among the Celta, it is impossible but that he should utter many barbarous words; that he did not affect to discourse with eloquence or ornament, and that he knew not how to persuade by the force of his expressions, but that he wrote with a vulgar simplicity. He takes more pains to instruct his reader than to divert him; and he endeavours more to convince him by the matter which he propounded, than by the manner of expressing them. It cannot be doubted, that he was a very profound scholar in all sorts of knowledge, as well profane as sacred. He perfectly understood the poets and philosophers. There was no heretic of whose doctrine and arguments he was ignorant. He had an exquisite knowledge of the Holy Scriptures, he retained an infinite number of things which the disciples of the apostles had taught by word of mouth; and, lastly, he was exceeding well versed in the history and discipline of the Church, so that nothing can be more literally true than what is attested of him by Tertullian, Irenæus omnium Doctrina

rum Curiosissimus explorator. Morėover, his learning was accompanied with a great deal of prudence, humility, efficacy, and charity; and it may be justly affirmed, that he wanted nothing that was necessary for the qualification of a good Christian, an accomplished Bishop, and an able ecclesiastical writer."*

A Persuasive to frequent Prayer.

From Archbishop Sharpe.

THE shameful neglect and unpardonable disuse of this great and important duty of prayer is not to be accounted for. Men are glad of any pretence in the world to be excused from it; and when they do come to perform their devotions, how soon are they weary of them! As if, indeed, prayer was one of the greatest burdens that God could lay upon human nature. Whereas, in truth, if our lusts and passions were out of the way, and men could be brought to the li berty of considering things equally, we should be convinced, that there is no work that a man can apply himself to, no action that he can perform, to which there are greater invitations, greater motives; nay, I was going to say, greater temptations of all sorts, than to this of prayer.

Suppose one would set himself to persuade any of us to the practice of some thing which he hath a mind to recommend unto us: what more effectual method could he take for the carrying of his point, than to lay before us the common heads of argument, by which all mankind are prevailed upon to undertake any business or action ? And then to convince us that the thing he would persuade us to, is recommendable upon these accounts: as for instance, that it is a thing fit, decent and reasonable to be done; nay, that it is a thing we are obliged in duty to do: that further, it is the most easy thing in the world, it will put us to no manner of trouble, pains or self-denial: and not only so,

Du Pin's History of Ecclesiastical Writers, vol. i. p. 75. Edit. Dublin. 1722.

but that also it is highly creditable and honourable. And which is the top of all, that the advantages and benefits we shall reap from it, are extremely great in all respects. If a man can make good all these things of the point he would persuade us to, sure all the world must account us out of our wits, if we do not follow his advice.

Yet all these things, it may evidently be made appear, are true of prayer, and that too in a higher degree than of most things in the world. What, therefore, can be desired in this exercise to recommend the practice of it to us, that it hath not? And what must be concluded of us, if (notwithstanding all this) we continue obstinate in our neglects of it. Give me leave to speak something to these several particulars.

First of all, doth it recommend any thing to our practice that is fit, decent and reasonable to be done? Then certainly we must needs think ourselves obliged to the constant practice of this point we are speaking of; for there is nothing more becomes us, nor is any thing more indecent and unreasonable than the neglect of it.

Is it not fit that the Sovereign Lord of us, and of the world, should be acknowledged by us? That we who do continually depend upon him, should ever and anon be looking up to him and expressing that dependance? Is it not fit that we who every moment experience a thousand instances of his kindness, partake of a thousand mercies and favours of his, and must perish the next minute unless they be continued to us? Is it not highly fit and reasonable that we should take notice at least of these things to this our benefactor?

We should think it very ill manners to pass by our Prince, or even any of our betters without saluting them, or some way or other testifying our respects to them, though they had no way particularly obliged us: but if we were beholding to them for our daily bread, to come into their presence without taking notice of them or their bounty to us, would be intoferable. How much more insuffera

ble therefore must it be to pass by God Almighty day after day; nay, to be in his presence continually, (as indeed we always are,) and yet neither to pay any homage or reverence to him, as he is our Supreme Lord, nor to make any acknowledgments, as he is our daily preserver and benefac tor?

If we had any sense of ingenuity, we should blush to think of passing a day without several times lifting up our minds, and doing our respects to Almighty God; though there was no other ill in the neglect, than only the rudeness and ill manners that it dis

covers to us.

But secondly, the constant exercise of prayer is not only recommended to us under the notion of a very decent and reasonable thing, but as an indispensable duty. God Almighty hath most strictly charged it upon us, and we are trangressors of his laws if we do not practise it.

Nature itself speaks sufficiently plain in this matter. And wherever God hath to the law of nature superadded any revelation of his will, this duty we are speaking of fails not to make up a considerable part of it. It would be endless to mention all that is said upon this head by our Lord and his Apostles in the New Testament. They use abundance of expressions to this purpose. They bid us every where to lift up holy hands. In every thing to make our supplications known unto God. To pray in the spirit with all prayer and supplication, and to watch thereunto with all perseve

rance.

If it be said there is no such express command for prayer in that Revelation which was made to the Jews; I answer, it is a great mistake. The prophets do over and over again enjoin it as the principal part of the worship of God. And as for the law of Moses itself, it is obvious to observe, that the greatest part of it is concerning sacrifices. Now sacrifices, (if we will understand them right,) were nothing else but that form or method of putting up prayers to God, that was at those times used in the world: sa that in truth, so far was prayer from

being left as a matter of indifference to the Jews, that most of their religion consisted in it.

And accordingly we find that all the devout men in that church, spent much time in the performance of this exercise. David's manner was to pray seven times a day. And Daniel took himself to be so much obliged to the frequent practice of this duty, that rather than break this custom of performing his solemn devotions three times a day, he would expose himself to the den of lions.

body to any pain or hardship; nor doth it contradict any appetite or affection that nature hath implanted in us: no humour, but either the sottish or the malicious, the brutish or the devilish is distasted by it.

It puts us to no charge or expense in the world, save that of our thoughts; yet that is the noblest way of spending them; and if they be not thus employed, it is odds but they are employed much worse.

It is not at all consumptive of our time, for we may attend this work when we are doing other business: and there is no man so full of business, but he hath abundance of vacant spaces, which he will not know how to fill up to any good purpose, unless he hath learned this art of saving time.

It appears then, that our obligations to this duty, are many and great, and such as there is no possibility of evading. But here is our unhappiness, that those duties which we are most strictly obliged to, are not those that we are always inclined to practise. There may be something in the most indispensable duties so harsh and unpleasant, so disagreeing with our appetites or interest; they may be so hard to be performed, so laborious, or so expensive, or upon some other account so ungrateful, that we shall naturally put ourselves upon the findings he stands in need of upon easier. ing out of excuses for ridding our hands of them, and easily satisfy our minds for so doing.

But now, which ought in the third place to be considered, there are none of those pretences to be made against this duty of prayer, none of those inconveniences do attend it, but is so naturally, so easily performed, and so inoffensively to all our appetites and interests, that one would think nothing but mere laziness or stupidity could hinder a man from the daily exercise of it..

It requires no great parts, learning, or study, for the performance of it. The meanest capacity, the most unimproved understanding, if there be an honest heart, may perform it as well as the most learned man in the world.

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It requires no labour or toil: the feeblest and most dispirited body that can but lift up eyes to heaven, and direct wishes thither, doth it as effectually as the most vigorous constitution. It doth not go against the grain of any natural inclination, nor put the

In a word, there is no objection against it, it is one of the easiest, most natural, inoffensive duties in the world; nay, so easy is it, that the most selfish man, if he was to make his own terms with God Almighty could not desire to obtain his bless

If all the mercies and benefits we do daily and hourly need, and consequently must expect and wish for, if they be not worth asking at the hands of God, or returning thanks for them, after he has bestowed them, they are worth nothing.

But besides the unexceptionableness and easiness of this duty, add to this, in the fourth place, that prayer is the most creditable and honourable employment that our natures are capable of. We account it, and very justly, a mighty privilege and dignity to be known to princes and great men: to have their ear, and to enjoy the liberty of access to them at all times: but what is this to the honour and dignity we receive, in having leave given us at all times to come into the presence of the King of the world.

That we, poor sinful dust and ashes, should be permitted to speak to so transcendent a majesty! Nay, should have free liberty given us to converse with him as a friend! To open all our wants, to acquaint him with all our concernments, to make known every

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