A new history of ecclesiastical writers containing an account of the authors of the several books of the Old and New Testament, of the lives and writings of the primitive fathers, an abridgement and catalogue of their works ... also a compendious history of the councils, with chronological tables of the whole / written in French by Lewis Ellies du Pin.

S. CLEMENT of ALEXANDRIA.

SAint Clement a 1.1, a Presbyter of Alexandria, and Disciple of Pantaenus b 1.2, was after him, or rather at the same time with him, Master of the School at Alexandria, and Catechist of the * 1.3 Catechumens c 1.4, belonging to the Church of that City. He flourished under the Emperors Severus, and Antoninus Caracalla, and it plainly appears, that he lived till the Reign of He∣liogabalus, or Alexander Severus, that is, till about the Year Two hundred and twenty from the Birth of Christ d 1.5. As he was endowed with extraordinary Learning, and a singular Talent in Writing, so he Composed several considerable Works, which discover great Industry and Study. This is plain by the Catalogue which is left us of them, by Eusebius and S. Jerom.

The Eight Books of Stromata; Entituled the Commentaries, or Stromata of Titus Flavius Clemens, concern∣ing true knowledge; Eight Books of Hypotyposes, or Instructions, an Exhortation to the Gentiles, quoted in the Seventh Book of the Stromata; Three Books commonly called the Pedagogue; and a

Book Entituled, What rich man can be saved; a small Treatise concerning Easter; a Discourse of Fasting, another of Slander; an Exhortation to Patience, written to the Catechumens; a Book Entituled, The Ecclesiastical Rule, against the Jews, Dedicated to Alexander Bishop of Jerusalem.

Besides these Books, S. Clement in his Second Book of the Pedagogue, Chap. 10. tells us, that he wrote a Book of Continence, and in his Third Book, Chap. 8. a Book concerning Marriage. Of these Works we have still Three remaining that are very considerable, The Exhortation to the Gen∣tiles, the Pedagogue, the Eight Books of the Stromata, and the little Tract Entituled, What rich man can be saved, which Johannes Mattheus Cariophylus, Arch-Bishop of Iconium, published from a Manuscript of the Vatican Library, whence Father Combe••is made a new Version which he set forth, together with the Original Greek, in the last Volume of his Supplement to the Bibliotheca Pa∣trum. [It was Printed also at Oxon in Twelves 1683. Doctor Cave says, that it was published formerly under Origen's Name, being Printed by Michael Gheislerus, with Origen's Commentaries upon Jeremiah.]

The Exhortation to the Gentiles, is a Discourse written to convert the Pagans from their Religion, and to perswade them to embrace that of Jesus Christ. In the beginning of it, he shews what Dif∣ference there is between the Design of Jesus Christ, and that of Orpheus, and those ancient Musicians, who were the first Authors of Idolatry, by telling us that these drew in Men by their Singing, and the sweetness of their Musick, to render them miserable Slaves to Idols, and to make them like the very Beasts, and Stocks and Stones which they adored; whereas Jesus Christ, who from all Eternity was the WORD of God, always had a Compassionate tenderness for Men, and at last took their Nature upon him, to free them from the Slavery of Daemons; to open the Eyes of those that were blind, and the Ears of those that were deaf; to guide their Paths in the way of Justice; to deliver them from Death and Hell; and to bestow on them everlasting Life; to put them in a Capacity of leading a Heavenly Life here upon Earth; and Lastly, that God made himself Man, to teach Man to become like unto God. Having thus represented the Advantages of the Christian Religion, he exhorts them in a few words, to embrace Vertue, Justice, Temperance, and to imitate the Example of Jesus Christ, that so they may become worthy of eternal Salvation. He afterwards shews the Falshood of the Pagan Religion: First, by discovering the Infamy, and Vanity of their Mysteries, which he enumerates and describes exactly. Secondly, by shewing the Original of Idolatry, and after what manner Men first invented those false Deities.

Some, says he, contemplating the Stars, and admiring their Courses, deifyed them, so the Indians adored the Sun, the Phrygians the Moon, and others gathering with Pleasure the Fruits that grow out of the Earth, made a Deity of Corn, which they call Ceres, and another of the Vine, and that they call Bacchus. Others dreading Pu∣nishments, Afflictions, Miseries and Calamities, invented particular Deities, who were either the In∣struments of sending them upon mankind, or else of diverting them from Men: some Philosophers following the Fancy of the Poets, made Deities of the Passions, such as Love, Hope, and Joy, and others placed the Vertues in the Rank of Gods, representing them by external Shapes; Hesiod and Homer in their Accounts of the Generation of the Gods, and Descriptions of their Actions have given Rise to a new sort of Theology. Lastly, the common People have made Gods of those, from whom they have received any considerable Benefit.

After having thus discovered the Original of Idolatry, he shews the Folly of it, by proving that the Principal Gods, as Jupiter, Mars, Vulcan, Aesculapius, &c. were Men like others, and that we know their Country, their manner of Living and Employments, and that we may see their Sepulchres to this Day: That the Poets have set down their Loves, their Wounds, and their Crimes: That the wisest of the Heathens have owned the Falshood of these Deities: That the several Religions of the Pagans destroy one another: That it is a strange kind of Blindness, to adore Statues as real Deities. Then he goes on to the principal Design of his Work, which is to exhort men to adore the true God, and to embrace the Religion of Jesus Christ: he shews that the wisest of the Philosophers, as Plato, Cleanthes, Pythagoras, and Xenophon, have con∣fest that there was but One true God; and that even the most ancient Poets, as Aratus, Hesiod, Eu∣ripides and Orpheus, have been obliged to acknowledge the same; and that the Sibyls, the Prophets, and the Books of Scriptures teach only the Worship of One God. Afterwards he is very earnest to persuade Men to embrace the Christian Religion, in Consideration of the great Advantages that it carries along with it, towards the Attainment of eternal Salvation, which they cannot otherwise hope for, and for preserving themselves from eternal Torments, which they cannot possibly avoid, but by believing in Jesus Christ, and by living conformably to his Laws.

If you were permitted, says he, to purchase eternal Salvation, what would you not give for it? And now you may obtain it by Faith and Charity. There is nothing can hinder you from acquiring it, neither Poverty, nor Misery, nor Old Age, nor any other State of Life: Believe therefore, in One God who is God and Man, and re∣ceive eternal Salvation for a Recompence Seek God, and you shall live for ever.

Thus he con∣cludes with a long Exhortation, wherein he most earnestly presses Men to quit their Idolatry and Vices, and to live and believe as the Christians do.

The Second Book Entituled the Pedagogue, is a Discourse entirely of Morality. It is divided into three Books. In the first he shews, what it is to be a Pedagogue, that is to say, a Conductor, Pa∣stor, * 1.6 or Director of Men: He proves that this Quality chiefly and properly belongs only to the WORD Incarnate. He says that it is the part of the Pedagogue to regulate the Manners, conduct * 1.7 the Actions, and cure the Passions. That he preserves Men from Sins, and heals them when they have been already Guilty. That the WORD performs these Functions by forgiving our Sins, as he is God, and instructing Us as he is Man, with great Sweetness and Charity. That he equally informs

Men and Women, the Learned and the Ignorant, because all Men stand in need of Instruction, be∣ing all Children in one Sense. Yet however, that we must not think that the Doctrine of the Chri∣stians is Childish and Contemptible: But that on the contrary, the Quality of Children, which they receive in Baptism, renders them perfect in the knowledge of Divine Things, by delivering them from Sins by Grace, and inlightning them by the Illumination of Faith: And that so we are at the same time both Children and perfect Men, and that the Milk wherewith we are nourished, being * 1.8 both the Word and the Will of God, is a very Solid and Substantial Nourishment. That the WORD guided the Jews in the Old Testament by Fear; but that after it was Incarnate, it has changed this Fear into Love. That Reproaches, Afflictions, and Punishments, which the WORD makes * 1.9 use of to chastise Men, are not Signs of his bearing any hatred towards them, but Effects of his Ju∣stice, and of the Care which he takes to Correct them: That it is the same God, the Creator of the World, who is both Good and Just, that punishes and shews Mercy: That he is good upon his own * 1.10 Account, and just as to Men: That Reproofs and Chastisements are for their Good; that there are two kinds of Fear, the Fear which Children have of their Father, or Subjects of their King, and the Fear which Slaves have of their Master. That both these Sorts of Fear are profitable to Men, but that the First is by much the most perfect. That the WORD inclines Men to good by its Exhortati∣ons, and prevents them from Sinning, by its Threatnings: That he performed the Function of a * 1.11 Pedagogue by Moses and the Prophets, and that he is at last come himself to give Men suitable Re∣medies to their several Miseries, and to Conduct them according to the Dictates of right Reason. * 1.12 That the whole Life of a Christian is a continued Series of Actions, conformable to Reason, and that Sin is produced by the going out of that way.

In the 2d. and 3d. Book of the Pedagogue, S. Clement descends to the Recapitulation of humane Actions, and gives Rules for Temperance and Christian Modesty. In the former of these he shews, * 1.13 that the End and Design of Eating, ought not to be Pleasure but Necessity, and that therefore we must avoid Excess both in the Quantity, and the Quality of our Meat. That Wine is not to be Drunk but with great Moderation, and that young Persons particularly ought wholly to abstain from it. He finds great Fault with Luxury in Houshold-stuff and Moveables. He is of Opinion, that Vocal and Instrumental Musick, ought to be banished from the Christian Festivals, and that we should only celebrate therein the Praises of God. He is against immoderate Laughter, and uttering such Words as are unseemly. He requires that exact Modesty be observed in the Countenance, and in Discourse; he reprehends those who put Crowns and Garlands upon their Heads, and who per∣fumed themselves with Balm. He allows but little Sleep, and that in such Beds, that are neither too * 1.14 stately nor too delicate. That it is not lawful to Marry but with a Design of begetting Children; That we should not make use of Clothes, but for the sake of Decency. He declaims against Luxury of Apparel, against precious Stones, against Fantastical Dresses in Men or Women, and against publick Baths. He describes and enveighs against all these things better than ever Juvenal, or any of the an∣cient Satyrists had done before him. He intermixes his Satyr with several Curious Instructions, and descends to particulars like a Casuist.

He passes in the next Place to the Precepts of Vertue opposite to the Vices he has been reprehend∣ing: * 1.15 He shews, that there is none but the Christian, who is truly rich. That he ought to live in an entire Frugality. That he must not make use of any Exercises, and Pleasures, no farther than is ab∣solutely necessary for his Health. He adds moreover divers Instructions, more particularly suited to the Women, to perswade them to carry themselves always Civilly and Modestly, and more especi∣ally in Churches. Lastly, he makes a Collection of several Places of Scripture, which relate to Mo∣rality, and the Conduct of our Life, and concludes by exhorting Men to hearken unto, and to obey the Precepts of Jesus Christ, their Supreme and Sovereign Pedagogue, to whom he Addresses a Prayer, praising him with the Father, and the Holy Ghost, and returning him Thanks for making him a Member of his Church. These Books are very profitable for those that study Morality, and if the Casuists of our Times had perused and considered them well, they had not faln into that damnable Remissness, wherein they have suffered themselves to be overtaken: They might also be very useful to all Christians, and I much wonder that no Person has undertaken to translate them in this Age, wherein several Pious and Learned Men, have employed their Time and Labour in rendring intelligi∣ble to all People the most excellent Writings of the Fathers, by translating them into our Language with a Clearness of Expression, and Exactness of Style not to be imitated. But if any would un∣dertake the Translation of the Pedagogue, he must leave out several Passages, that are not fitting to be read by every Body, and accommodate some other places to the Manners and Customs of our Times.

The Books Entituled Stromata e 1.16 are so called, because they contain several choice Thoughts f 1.17 Col∣lected from divers Places, and joyned together, so as to make a Variety somewhat like that in Turky-work

C••rpets. Let us see how S. Clement speaks of his own Work, in the Beginning of his Fourth Book.

These Books, says he, are stored with Varieties, as their Name imports; we here pass on continually from one thing to another, and we often mention things that are foreign to our Subject.

He af∣terwards compares this Work to a Meadow, a Tract of Land, or a Garden, wherein one may find all sorts of Herbs, Flowers and Fruits, of which we may gather what we please.

But not, as he says in another place, to those beautiful Gardens, where the Trees and Plants are ranged only to please the Sight; but rather to a thick and shady Mountain, where the Cypresses, the Linden-Trees, the Lawrels, the Ivy, the Apple-Trees, the Olives, the Figg-Trees, and other kind of Trees both fruitful and barren, are mixt together. He says that he has observed this Method designedly, that so he might not clearly discover our Mysteries to th••se who were not yet initiated, and yet so as others might comprehend them, and might thence make their advantage; as, says he, the Fruit-Trees of this Mountain, whereof we but just now spake, are concealed from those who would rifle them, whereas the Labourer who understands them, may pluck them up, and make a Garden, or a pleasant Forest. Do not therefore expect, says he, in these Books, either Order or Politeness; since our Design was to conceal, and, if I may so say, to embroyl Things, that so none but the In∣telligent, and those who will take the Pains to inform themselves, may be able to comprehend them:

So that as S. Clement has not observed any Method in these Books, but intermixed several Notions all along of Philosophy, and Religion, it is a difficult matter to make such an Abridgment of them, as we have given of the Books of the Pedagogue. However we shall endeavour to give an Account of the principal Matters, which he there Discourses of.

In the First Bork, after having shewn how advantageous it is, for Persons of Ability to Compose Books, he proposes the Subject of his, saying that they shall contain the principal Verities of Reli∣gion mixt, or rather concealed under the Maxims of Philosophy. Thence he takes occasion to re∣fute those who find fault with Philosophy; to shew the Profit and Advantage of it; to Discourse of the use that may be made of it: and he concludes by shewing that the Philosophy of the He∣brews is the most ancient of all, justifying this Truth by a most curious and exact Chronology.

In the Second Book he ••reats of Faith, and its Effects, which are Repentance, Hope and Fear; he proves that Faith is necessary; that it is not in us by Nature, but by Will; that it is God's Gift, but so as to depend upon our own Free-will; that true Repentance consists in doing no more that which we are troubled for having done already; that there are two kinds of it, the First is that of those, who turned to the true Faith, to efface the Sins they committed, whilst they were Heathens; the Second is that of those, who have faln after their Conversion, but yet have an opportunity of obtaining Forgiveness, provided they are heartily sorry for their Sin; but that those who often fa••l into the same Sin, and by that means make a Circle of Repenting and Sinning, are like to those who have no Faith: And that it is only a seeming, and no true Repentance, in those who ask Pardon for those very Sins which they never intend to reform. Upon occasion of Repentance he Discourses of Sin. He says that Men commit it freely, and that they are purified from it by Faith and Cha∣rity. That the Fear of God is very profitable for us, that it instructs us, that it causes us to avoid Sin, and that it incites us to Love. He commends Charity, Temperance and Hospitality. He con∣demns those that p•…•…ge themselves in sensual Pleasures: And proposes to them the Example of the Martyrs who suffered Fire, Torments, and Death it self for the defence of Justice and Truth. After∣wards he Discourses of Marriage, and defines it to be a lawful Conjunction between a Man and a Woman, for the Propagation of Children. He approves of it, and shews its advantages, telling us that it is never lawful to leave the Woman, in order to Marry another, upon any Pretence whatever.

He continues in the Third Book, to speak against the Incontinence of the Nicolaitans, Carpocrati∣ans, Valentinians, and several other Hereticks, and he defends Marriage against the Marcionites, against Tatian, and the other Hereticks that blamed it, tho' he prefers Virginity before it as a greater good; Provided, says he, that it be kept meerly for the Love of God, and for the observing his Commands. He maintains that Marriage is indissoluble, he does not entirely condemn Second Marriages, but blames them. He occasionally tells a Story of Nicholas one of the Seven first Deacons, who is supposed to be the Author of the Nicolaitans, who having a handsome Wife, and being accused of Jealousie, brought her, as they say, before the Apostles, and gave her leave to Marry whom ••he pleased of them. But he excuses Nicholas, and says, that those who boast of being his Disciples have put a wrong Construction upon this Action, as well as upon his Words: That he was informed, that he never had any Commerce with any other Woman, but his Wife: That his Daughters remained Virgins, and his Son was very Cha••t. He says that the Apostles S. Peter, and S. Philip were Married, and that they had Children: That even S. Philip married his Daughters, and he adds also, that S. Paul had a Wife, wherein he is mistaken.

[Tho' it is uncertain whether S. Paul was ever Married, yet it is a rash thing to say positively he was not. S. Clement alledges a Tradition in this Matter, which might easily be conveyed entire down to his time. It is plain, that the true Yoke-fellow, Philip. 4. 3. was a Woman; which others of the An∣tients understood of his Wife, besides S. Clement. His Expostulating with the Corinthians, and asserting that he had a Power to lead about a Sister, or a Wife as well as S. Peter or any of the Apostles, may as well prove, that S. Paul justified his own Practice, as that he thought the thing simply lawful: especially since he is there making a Defence for himself. The Question however is very far from be∣ing certain in the Negative, and therefore at least ought to be left undetermined.]

In the Fourth Book he treats of Martyrdom, and Christian Perfection. He shews the Excellency of Martyrdom, and exhorts Christians to undergo it, confuting the Hereticks, who held that Mar∣tyrdom

was no Vertuous Action: He makes the perfection of Christianity, to consist in the Love of God and our Neighbour. He would have us love Sinners, and yet detest their Sin; that we should do good out of a principle of Love and not for Fear.

For that Man, says he, that abstains from Evil only out of a slavish Fear, is not good voluntarily, but for Fear-sake; and he who would not have abstained but in Consideration of the Recompence, cannot be said to be just with a good Heart. For in the one 'tis Fear, and in the other the hope of a Reward, which renders them Just, or rather which makes them appear so to the Eyes of the World.

He says that God inflicts Pu∣nishments upon Men for Three Reasons. First, that the Man whom he Chastises may become better. Secondly, that those who are to be saved, may take warning by these Examples. Thirdly, lest he should be despised by Men, if he did not avenge Affronts and Injuries done to himself.

In the Fifth Book, after having shewn that the way of instructing by Allegories and Symbols was very ancient, not only among the Jews, but also among the Philosophers, he proves that the Greeks took the greatest part of the Truths, which are in their Books, from the Barbarians, and principally from the Hebrews. This Book is full of Citations from the Poets, and the heathen Phi∣losophers.

In the Sixth Book, he speaks again advantageously of Philosophy. Afterwards he begins to draw a Character of the True Gnostick, that is to say, to give the Idea of a Christian, that is perfectly Good and Wise. These are the principal strokes of his Picture. The True Gnostick has the Com∣mand over his Passions. He is exactly Temperate, and allows his Body no more than what is ne∣cessary. He loves God above all Things, and the Creatures for Gods-sake, and the Relation they bear to him, and nothing is able to separate him from this Love. He bears with Patience all unfortu∣nate Accidents. He makes it his Business to know all things which relate to God, without neglect∣ing humane Learning. His Discourses are regular and to the purpose, full of Sweetness and Charity. He is never overcome with Anger. He prays continually by Charity, that unites him to God; First, begging of him the Remission of his Sins; and then the Grace not to sin any more, but to do Good. Afterwards S. Clement enlarges upon the Source or Spring, from whence this Gnostick de∣rives this true Knowledge, and compleat Science. He says that it is the Holy Scripture, the Law and the Prophets, and in particular the Decalogue which he briefly explains, and Lastly, the Doctrine of Jesus Christ foretold by the Prophets, preached throughout the World, and received notwithstan∣ding all the Contradiction of Kings, and the great Men of this World, who opposed it with all their Might.

In the Seventh Book, he goes on to describe the Vertues of his Gnostick; he says that he employs himself entirely in honouring God, in loving him, in understanding, hearing and imitating his WORD, which was made Man for our Salvation; that he does it not only upon certain days, but during the whole Course of his Life; that the Sacrifices by which he Honours him, are the Prayers and the Praises which he offers up at all times and in all Places; that he is Gentle, Courteous, Affable, Patient, Charitable, Sincere, Faithful and Temperate; that he despises the good things of this World, and that he is ready to suffer every thing for Jesus Christ; that he does nothing either out of Ostentation, or Fear, or the Desire of being rewarded, but out of pure Love to the Goodness and Justice of God: Lastly, that he is entirely Holy and Divine. Afterwards S. Clement Answers several Objections of the Greeks and Jews, who affirmed that the multiplicity of Heresies ought to hinder Men from the embracing the Religion of Jesus Christ. To which he Answers, that this multitude of Sects is like∣wise to be found among the Heathens, and the Jews; that it was foretold by Jesus Christ, that such a thing should happen among the Christians. That it ought not to make us forsake the Truth, but rather on the contrary to seek after it, with the greater Care and Diligence. That there is an infalli∣ble Rule to distinguish Truth from Falshood; that this Rule is the Holy Scripture, which being an incontestable Principle serves for a Proof of whatever we say. That it must be Confessed, that the He∣reticks make use of it as well as the Catholicks. But then first they do not make use of all the Sa∣cred Books. Secondly, those which they do use are corrupted. Thirdly, they chiefly urge ambi∣guous Passages, which they explain according to their own Fancy, by departing from the true Sense, and keeping only to Terms. Hence he takes occasion to condemn in general all Hereticks, who re∣jecting the Tradition of Jesus Christ, and his Apostles, and forsaking the Faith of the Church, have made themselves the Authors of particular Sects, by inventing new Doctrines, and corrupting the Truth. He says, that there is but only One Catholick Church, which is more ancient than all the Assemblies of the Hereticks, that it was founded by Jesus Christ, who dyed under Tiberius, and esta∣blished it in the World by the Apostles, before the end of Nero's Region. Whereas there was hardly so much as one Heresie older than Adrian's Time, and that they all bore the Name of their Author, or that of the Places and Countries where they first appeared, or from the Doctrine they taught, or the things which they honoured, which sufficiently discovers their Falshood and Novelty. He concludes by making the Description of these Books of the Stromata, and by promising to begin an∣other Subject in the following Book.

The Last Book in our Editions, is a Collection of Logical Principles, which contains nothing that regards the Christian Religion, or that is worth giving an Account of. Photius observes, that in his Time there were some Editions, where this last Book was Entituled; What rich Man can be saved: And that it began with these Words. Those who make pieces of Oratory. But Eusebius distinguishes that Book from the Stromata.

S. Clement of Alexandria, does not start at all from the Doctrine of the Church in those Works of his, whereof we have already given the Abridgment. He does not only mention Three Divine

Persons, but he invokes them as One only God g 1.18. Besides he uses the Name of the most Holy Trinity. He says that the WORD, which was from the beginning in God, which is God, and equal to God, by which he created the World, and instructed all Men, did at last become Man to save us by his Doctrine, by his Example, and by his Death. It is true, in another Place he says, that the Nature of the Son is the most Perfect, the most Excellent, and that which approaches nearest to Al∣mighty God, words which would seem to imply as if he believed, that the Nature of the WORD was different from that of the Father: But we know well enough, that the Ancients had not yet made so exact a Distinction between the Terms Nature, and Person, and that they often took one for the other. And indeed his way of Discoursing of the Excellency of the WORD, in this and other Places, sufficiently declares that he did not believe, that he was of a different Nature, taking the word Nature in the same Sense as we at present do. For he says that the WORD is God, that it is without Beginning, that he is equal to the Father, that he is in the Father, that he created all Things, &c. Expressions which clearly discover what his Opinion was concerning the Divinity of the WORD. He seems however to follow the way of speaking of some of the Ancients, in saying * 1.19 that the WORD is Visible, that he may be known, and that it is by him that we know the invi∣sible Father, of whom he is the Image; but it is an easie matter to Accommodate these Expres∣sions to the Doctrines of the Church, as we have shewn in our Critical Remarks upon several Authors already. He says, that the Blessed Mary remained a Virgin after she brought forth. He holds that the * 1.20 Daemons sinned through Incontinency. He acknowledges Adam's Fall, and the Punishment of his Sin, which all Men have incurred. But he seems not well to have understood the Nature of Origi∣nal Sin. 'Tis true, that in the passage commonly alledged from him against Original Sin, he contra∣dicts the Opinion of those who affirmed, that the Generation was Corrupted. But he speaks after such a manner as would make us think, that he did not believe Original Sin, or at least, that he ne∣ver considered it. Let them tell us, says he, how an Infant that is but just born has prevaricated, and how he who has already done nothing, could fall under Adam's Curse, &c. He often exhorts Men to do good by the hopes of Eternal Happiness, and disswades them from Evil, by the Fear of Everla∣sting Punishments, without speaking at all of the Opinion of the Millenaries. He holds, that without Faith in Jesus Christ none can be saved: But he says, that Jesus Christ, and the Apostles preached the Gospel in the Limbi to just Persons, as well Gentiles as Jews, that they might obtain this Faith, wherein they were before deficient. He ascribes much to Free-Will, he believes that our Sal∣vation, and Faith which is the beginning thereof depends upon our selves, though not without the Assistance of Divine Grace h 1.21. He speaks nobly of the Necessity and Efficacy of Baptism.

Bap∣tism, * 1.22 says he, is called Grace, Illumination, Perfection, Washing, by which Name it is called, be∣cause it cleanses us from our Sins; it is called Grace because it remits the Punishment due for our Sins; Illumination because it enlightens us with the Illumination of Faith; Perfection because it makes us perfect. And afterwards, pag. 95. These Bonds of Sin are immediately broken by the Faith of Man, and the Grace of God; Sins are remitted by this admirable Remedy of Baptism, and we immediately cease to be Sinners; from being Blind as we were before, we become clear-sighted, for what is taught to the Catechumens is purely Instruction to guide them to that Faith, which is thus internally conveyed by the Holy Spirit.

We have given an account of the difference that he makes between the Remission of Sins committed after Baptism, and that which is obtained by Baptism. We have shewed that he allowed but one Repentance after Baptism, and that he rejects the Repen∣tances of those Persons who often relapse into the very same Sins, as things of no value; that he ap∣proves of Marriage, and believes it indissoluble; that he blames Polygamy, and even second Mar∣riages. He speaks but little of the Eucharist, and what he says of it is very obscure, because he en∣deavours to conceal this Mystery from those who were not Baptised. But he declares expresly in the Second Book of the Pedagogue, Chap. 2. that the Bread and Wine are the Matter of it, and con∣dems the Hereticks who used any thing else besides Bread, and Wine mingled with Water. He ob∣serves that in several Churches, after the Eucharist was distributed, it was left to the liberty of each * 1.23 of the Faithful, to take a part of it. He often cites Apocryphal Books, as the Gospel according to the Egyptians, the Book of Hermas; yet in the mean time he only allows the Four Gospels to be Canonical. He admits of the Authority of Tradition, and that of the Church. These are the Opi∣nions

of S. Clement upon the Principal Articles of our Faith, which are conformable to the Do∣ctrine of the Church, in all the main Points, and different only in some Things of lesser Consequence.

But this cannot be said concerning his Work of Institutions, which according to the Testimony of Photius contained several Errors, even contrary to what he had taught in his other Works. Let us see what this Learned Critick says of the Matter. The Hypotiposes, says he, were written upon some Pas∣sages of the Old and New Testament, which he explains and interprets briefly; but though he has in seve∣ral places very Orthodox and true Notions, yet in others he has some that are very Erroneous and Fabulous; For he says that Matter is Eternal, and he feigns Eternal Idea's produced by the Decrees of God; he places the Sun in the number of Created Beings; he holds the Metempsychosis; he pretends that there were se∣veral Worlds before Adam; he fancies Eve to be produced from Adam after an infamous manner, and different from that which is set down in the Scripture; he imagines, that the Angels having had to do with Women, begat Children of them; he thinks that the WORD was not really and truly Incarnate, but only in Appearance; he feigns two WORDS of GOD, the one Superior and the other Inferior, this last was that which appeared unto Men; he adds, that this WORD is not of the same nature with the WORD of GOD, that it was not the WORD of the Father that was incarnate, but a certain Vertue and Power of GOD proceeding from the WORD, which being a Spirit entred into the Souls of Men. He endeavours to prove these Opinions by Scripture. In a word, these Eight Books are full of such sort of Errors and Blasphemies; whether it be the Author of this Book that has written them, or whether it be any other who puts them out under his name. The intent and design of the whole Work appears to be an Explication of Genesis, Exodus, the Psalms, the Canonical Epistles, and Ecclesiasticus. The Au∣thor observes that he was the Disciple of Pantaenus.

If this Work was so full of Errors, as there seems no reason at all to doubt after the Testimony of Photius who had seen it, it must needs have been composed by S. Clement, before he was throughly instructed in the Christian Religion, and had altogether quitted the Opinions of Plato; which seems very probable, for we cannot say that he was not the Author of these Books, which are attributed to him by all Antiquity, and there is no likelihood that they were falsified by the Hereticks in so many places. Besides that these are the Opinions of one who would accommodate the Platonick Philoso∣phy to the Christian Religion, or rather of one who was half a Platonist and half a Christian. How∣ever among the Ancients these Books have been had in sufficient esteem and reputation. Eusebius cites several Passages out of them. In the First Book, Chap. 12. of his History he brings one out of the Fifth Book, where it is said that Cephas, Matthias, Barnabas, and Thaddaeus, were of the number of the Seventy Disciples of Jesus Christ. The same Eusebius in the Second Book, Chap. 1. produces a∣nother passage taken out of the Sixth Book, were he says that Peter, James, and John, (though they were preferr'd by Jesus Christ to the other Apostles) did not dispute about Precedency, but chose with one consent St. James the Just to be Bishop of Jerusalem. And another out of the Seventh Book, where he says, that these Three Apostles had the Spirit of Knowledge, which they communi∣cated to the Seventy Disciples. In the 9th Chapter there is another Passage taken from the Seventh Book, where he says, that James the Brother of John by his Constancy converted his Accuser, and that they were both beheaded for the Faith of Christ. In the 15th Chapter, he says, that S. Clement in his Sixth Book of Institutions affirms, that S. Mark composed his Gospel by the Direction of S. Peter, and that this Apostle approved of it when it was finish'd. Lastly, Eusebius in the Sixth Book 14th Chapter tells us, that S. Clement in his Institutions explains all the Books of the Old and New Te∣stament, not omitting even those of which many Persons doubted, as the Epistles of S. Jude, S. Bar∣nabas, and the Revelation of S. Peter: That he says that the Epistle to the Hebrews was written by S. Paul, and translated by S. Luke: That S. Paul would not put his Name to it, because he was ha∣ted by the Hebrews. He sets down the Order of the Gospels; he says that the Gospels of S. Matthew and S. Luke were first written, that S. Mark composed his at Rome at the Instance of the Faithful, and by S. Peter's Order, and that S. John writ his the last at the desire of his Friends, to explain what was most Spiritual in Jesus Christ, the others having sufficiently spoken of his Body.

The famous Valesius has observed, that we have still a very considerable Greek fragment of this Work at the end of S. Clement, Entituled, An Extract of the Oriental Doctrine of Theodotus. For it contains those very Errors, concerning Christ's Person, which Photius has observed in the Hypotipo∣ses; and the Author says towards the end, that Pantaenus was his Master. It is also likely, that the other fragment which follows, which is a Collection of Words and Expressions of Scripture, is likewise taken out of these Books, for besides that it is found with the Works of S. Clement, it is written after that manner in which Eusebius and Photius acquaints us, that the Work of S. Clement was composed, and it appears that it is the very same Design.

There is also another considerable Fragment of S. Clement taken from his Book, What Rich Man can be saved, in Eusebius, Book 3. Chap. 23. where he tells us a famous Story of S. John. He says that this Apostle coming to a City of Asia, recommended to the Bishop a young Man who seemed to have very good parts: That this Bishop presently took care of him, and having sufficiently instructed him, he baptiz'd him; but afterwards neglecting to look after him as before, this young Man grew lewd, and became the Ring-leader of the Robbers; that S. John returning some years after, demand∣ed of the Bishop the Trust which he had committed to his Charge, and let him know, that he re∣quired this young Man from him. The Bishop telling him that he was utterly lost, and that he was become the Head of the Thieves, this Holy Apostle being extreamly concerned at this unfortunate Accident, immediately took Horse, caused himself to be taken by the Robbers, and to be brought before their Chief, who remembring him, immediately fled; but S. John running after him, made

him acknowledge his fault, promised him to obtain for him Christ's Pardon, and brought him back along with him, and having put him into a Course of Repentance, he did not leave him till he was reconciled to the Church. We have this Book entire in the last Volume of the Supplement of the Bibliotheca Patrum, translated by Gislenius, and the Greek Text published by Cariophylus: 'Tis an ex∣cellent Discourse, wherein S. Clement explains the Words of Jesus Christ to the young Rich Man recorded by S. Mark, Chap. 10. And it shews, that in order to Salvation, 'tis not necessary for any one absolutely to quit his Possessions and Riches, provided he makes a good use of them. Upon occasion of this Question, he discourses of Love towards God, and towards our Neighbour, and of Re∣pentance. By the way he says something of the Advantage there is in having a Director, to repre∣hend us severely for our Faults, and to give us suitable Remedies for our Amendment. And it was to shew the Efficacy of Repentance, that he told this Story of S. John. We find under the name of S. Clement, in the Bibliotheca Patrum, some Explications upon several Passages of the Old Testament, and Commentaries upon the Canonical Epistles. If these Fragments are really his, they must be ta∣ken from his Books of Institutions, which is not very improbable, because they have a near Relation to what Photius says of the Institutions, and besides they have the Genius of S. Clement.

There is no doubt but S. Clement was a Person of Extraordinary Qualifications. S. Jerom makes no scruple of saying that no Man had ever more knowledge than this Father; and it is certain, that of all the Ancients, there is none whose Books are so full of Profane Learning as his i 1.24: He even shews too much of it for a Christian Writer, and we may say that he was more a Philosopher than a Divine, though he was by no means ignorant of our Religion, and perfectly understood the Holy Scriptures. But he is much more Emphatical upon the Moral than upon the Doctrinal Part of Christianity; and he explains almost all the Passages which he cites, after an Allegorical manner in imitation of Philo Judaeus. He writes almost always without Method and Coherence. His Stile is careless; which may be particularly observed in his Stromata. For in his Exhortation to the Gentiles, and his Peda∣gogue, he writes more floridly, as Photius has observed, and he is all along buoyed up with a certain Majestick gravity which is very delightful.

The Works of S. Clement have been Printed in Greek at Florence in the year 1550 for Torrensis, by the Care of Petrus Victorius. They were translated by Gentianus Hervetus, which Translation was Printed at Florence by the same Person in the year 1551; at Paris in 1566, 1572, 1590, 1592, and in 1612; at Basil in 1556, and with S. Irenaeus in 1560, and 1566; at Amsterdam in 1613. Silburgius afterwards took Pains upon this Author, and having collected the Observations and Corrections of se∣veral Learned Persons, caused it to be Printed in Greek by Commelinus in the year 1592, in Folio. Afterwards it was published in Greek and Latin by Heinsius, who revised the Translation, and added some new Observations, and caused it to be Printed in Greek by the same Commelinus in the year 1616. This Edition was followed by those of Paris in the year 1629, and 1621, which is the best of all; That of 1641 is not so Fair and Correct.

Notes

• a 1.1

  S. Clement.] He was called Titus Flavius Cle∣mens, S. Epiphanius, in the Heresie of the Secundi∣ans, says, that he was called Atheniensis by some, and Alexandrinus by others, which has been the oc∣casion that it was generally believed that he was of Athens, and that he was called Alexandrinus from the name of the Church whereof he was a Priest, but his Country is not certainly known. He was of the Sect of the Stoicks.
• b 1.2

  Disciple of Pantaenus.] S. Clement had several Masters, as he tells us himself, Lib. 1. Stromat. p. 274. He says that he had two in Greece, one of Coelosyria, and the other of Egypt. And two o∣thers in the East, whereof one was an Assyrian, and the other of Palestine, and descended from the He∣brews: But that at last he found out one in Egypt, who was more Excellent than all the rest. This last was Pantaenus, whom he often mentions in his Book of Institutions We do not know who were the o∣ther four. Baronius believes that the Assyrian was Bard-sanes, and he of Palestine, Theophilus of Caesa∣ria, but Bardesanes was not properly an Assyrian, and Theophilus of Caesaria was rather S. Clement's Companion than his Master. Valesius thinks with greater probability, that Tatian was the Assyrian, and Theodotus the Hebrew, under whose Name there is a Fragment of the Institutions at the end of the Works of S. Clement.
• * 1.3

  S. Clement of Alexan.
• c 1.4

  Catechist of the Catechumens, &c.] Eusebius, Book 5. Chap. 10. and Book 6. Chap. 6. and S. Jerom in his Catologue. We have already said, that Pantae∣nus left the School of Alexandria to his Care when he went to preach to the Indians, and it is probable, that after his return they both taught in the same School.
• d 1.5

  About the year two hundred and twenty from the Birth of Christ.] It is generally believed that he died about the year 200 from the Birth of Christ, but he must needs have lived longer; for Pantaenus who was his Master lived to this time, and the Anci∣ents assure us that he survived him. He wrote his Stromata in the time of the Emperor Severus.
• * 1.6

  Book I.
• * 1.7

  Chap. 1. Chap. 2. Chap. 3. Chap. 4.
• * 1.8

  Chap. 5. Chap. 6. Chap. 7.
• * 1.9

  Chap. 8.
• * 1.10

  Chap. 9.
• * 1.11

  Chap. 10.
• * 1.12

  Last Chap.
• * 1.13

  Book II. Chap. 1. Chap. 2. Chap. 3. Chap. 4. Chap. 5. Chap. 6. Chap. 7.
• * 1.14

  Chap. 8. Chap. 10. Chap. 11. and 12. Book III. Chap. 1, 2, 3, 4, and 5.
• * 1.15

  Chap. 6. Chap. 7. and 8. Chap. 9, and 10. Chap. 11. Last Chap.
• e 1.16

  The Books entituled Stromata.] This Book was called, as Eusebius tells us, The Stromatic Commen∣taries of Titus Flavius Clemens concerning the Gno∣sticks, according to the True Philosophy; This Title is at the end of the First Book, opposing the False Gnosticks to the True ones, which are the Sober and Discreet Christians.
• f 1.17

  Choice Particulars.] The Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 properly signifies a Sheet of Linnen, or a Bag to in∣close Pieces of Tapestry; it likewise signifies a cer∣tain Fish with speckles on the Back. It is here ta∣ken for that neat mixture we see in Tapestry, and it imports as much as Miscellaneous Commentaries or Discourses. Ruffinus translates it, Opus varie contex∣tum; Plutarch wrote a Book with this Title, and Origen wrote another after S. Clement.
• g 1.18

  As being One onely God.] Lib. 1. Paedag. Cap 8. Unus est universorum Pater, ••••••m etiam verbum uni∣versorum, & spiritus sanctus unus, qui & ipse est u∣bique. And Book 3. Chap. 12.

  Let us praise the Father and the Son, says he, the Son because he is our Pedagogue and our Master, together with the Holy Ghost who alone is the Whole, in whom are all Things, and by whom all Things are one, to whom be Glory for ever and ever.

  And again Book 5. pag. 544. The Father is not without the Son, neither the Son without the Father. And Pag. 598. after having quoted some Words of Plato, he understands them of the Trinity; For, says he, the Holy Ghost is the Third, and the Son, by whom all things were made, is the Second.
• * 1.19

  Book IV. Pag. 537. and 565.
• * 1.20

  Book VII. Pag. 756. Book V. Of the Strom. p. 550. Book II. p. 2. Chap. 2. Book III. Pag. 468. and 499.
• h 1.21

  Though not without the Assistances of Divine Grace.] Lib. 5. Stromat. pag. 547. Nam neque fieri potest ut fine libero animi arbitrio & instituto conse∣quamur, neque universum est positum in nostrâ vo∣luntate, quale sit id quod est eventurum. Gratiâ servamur, sed non absque bonis operibus. Et oportet quidem cum naturâ apti simus ad bonum, ad id ali∣quod adhibere studium. Oportet mentem quoque ha∣bere bonam, & quae nullâ retardetur penitentiâ à bo∣ni consequutione. Ad quod maximè divinâ opus est gratiâ, rectâque doctrinâ, castaque & mundâ animi affectione, & patris ad ipsum attractione. And Lib. 4. pag. 518. he says, that it is God which gives us Continence. Pag. 530. he says, that it is Grace that enables us to run our Course without any impediment. Pag. 495. he says, that it is the Power of God which makes us resist Temptations.
• * 1.22

  In Protrep. p. 54. & Sequen∣tibus. Book 1. Paed. Chap. 8. and 9. Book 3. Chap. 11. and 12. Lib. 1. Stromat. p. 3. 11. lib. 3. p. 444. Lib. 6. p. 661. In Protrep. p. 53. & Paed. lib. 1. cap. 9.
• * 1.23

  Lib. 3. Stro∣mat. p. 462, & 465. Lib. 1. Stromat. init. Lib. 7. p. 754.
• i 1.24

  Whose Books are so full of prophane Learning at his.] I believe the Reader will not think it tedi∣ous to read the following Passage of Gentianus Her∣vetus concerning the Learning of S. Clement. Do you desire, says this Author, to read Histories that are very Ancient and very Curious? Read S. Clement who understood all ancient History so perfectly well, that one would think him to have been ignorant of no∣thing that had pass'd in the World. Have you an Esteem and Veneration for the Verses of the ancient Poets and the Answers of the Oracles? You cannot put too high a value upon S. Clement, who quotes Passages from several ancient Poets, whose Works we have lost. Would you be willing to know the Rites and Ceremonies which were observed in the Sacrifices of the Heathen Gods? Read S. Clement, who discovers the most hidden Mysteries of the Pa∣gans. Besides, Is there any one among the Chri∣stians who has any respect for the Superstitions of the Heathens, who commends their Manners and Customs (and I wish to God there were no such Per∣sons left) but if there be any, they may disabuse themselves by reading S. Clement, who clearly makes out the Falshood of the Pagan Religion, so that af∣ter having read it, they cannot but be ashamed of their Folly. have you a mind to understand the O∣pinions and Maxims of the ancient Philosophers? Read S. Clement, who discourses of the Original of Philo∣sophy, of all the Sects of Philosopers, and of their Doctrine, yet so as he always prefers the Philosophy of the Christians before all others, and proves by in∣vincible Arguments, that This is That which is only Divine, whereof God himself is the Author. Would you know the Tenets of the Hereticks who infested the Church in its infancy? S. Clement explains them concisely, and confutes them very solidly and sub∣stantially. Do you seek for Testimonies against the Hereticks of our Times? S. Clement will furnish you with several. Have you a design to correct that abominable corruption of Mannners in this present Age? There is no Author that reproves Vice more severely, that exhorts more powerfully to the practice of Virtue, and that gives better Rules and Instructi∣ons for leading a Christian Life. Lastly have you a mind to re-establish the ancient Discipline of the Church? You cannot have too high an esteem for the Learning and Sanctity of S. Clement, who being a Priest carried himself, and lived after so Holy a Man∣ner, that it were very much to be wished, that there were more Persons in this Age like him.