philosophers, and the superior effect of the christian religion above their schemes, he says to the remaining heathens: If the philosophers, in whose names they gloried, were to live again, and should see the churches crowded, the temples forsaken, and men called from the love of temporal fleeting things to the hope of eternal life, and the possession of spiritual and heavenly blessings, and readily embracing them, provided they were really such as they were said to have been, perhaps they would say: These are things which we did not dare to say to the people; we rather gave way to their custom, than endeavoured to draw them over to our best thoughts and apprehensions.'

Indeed, Augustine has many excellent arguments for the truth of the christian religion, and of the evangelical history. Peter, he says, and the other apostles had no interest to serve, of honour or profit, in preaching the gospel. They suffered all manner of evil; yet they continued to assert that Jesus, who had been crucified, was risen from the dead; which they must have known to be true; otherwise they would not have asserted it, especially in those circumstances, in the midst of such dangers, and in the view of such sufferings as they were exposed to.

Augustine speaks very often of the great advantage which christians have in their arguments for the truth of

m Illi enim, si reviviscerent, quorum nominibus isti gloriantur, et invenirent refertas ecclesias, templaque deserta, et a cupiditate bonorum temporalium et fluentium ad spem vitæ æternæ et bona spiritalia et intelligibilia vocari et currere humanum genus, dicerent fortasse, si tales essent quales memorantur : hæc sunt, quæ nos persuadere populis non ausi sumus, et eorum potius consuetudini cessimus, quam illos in nostram fidem voluntatemque traduximus. De Verâ Relig. cap. 4. T. i.

Cogitate, fratres, quale fuit, mitti homines per orbem terrarum prædicare hominem crucifixum resurrexisse, et pro istâ prædicatione perpeti omnia, quæ insaniens mundus inferret damna, exilia, vincula, tormenta, flammas, bestias, cruces, mortes. Hoc pro nescio quo? Numquid enim, fratres mei, Petrus pro suâ gloriâ moriebatur, aut seipsum prædicabat? Alius moriebatur, ut alius honoraretur: alius occidebatur, ut alius coleretur. Numquid hoc faceret, nisi flagrantiâ caritatis, de conscientiâ veritatis? Nam quomodo pro eâ re morerentur, quam non viderant? Serm. 311. cap. 2. T. v.

• Ideo ergo sparsi sunt, ut nobis libros servent. Serm. 5. n. 5. Tom. v.— Propter hoc enim illa gens regno suo pulsa est, et dispersa per terras, ut ejus fidei, cujus inimici sunt, ubique testes fieri cogerenter. Serm. 201. n. 3. T. v. Vid. Serm. 200. cap. 2. 202. cap. 3. 204. n. 3. 374. n. 2.-Reproba per infidelitatem gens ipsa Judæorum, a sedibus exstirpata, per mundum usquequaque dispergitur, ut ubique portet codices sanctos, ac sic prophetiæ testimonium, quâ Christus et ecclesia prænuntiata est, ne ad tempus a nobis fictum existimaretur, ab ipsis adversariis proferatur, ubi etiam prædictum est, non fuisse credituros. Ep. 137. n. 16. T. 2. Et hoc enim magnum est, quod Deus præstitit ecclesiæ suæ ubique diffusæ, ut gens Judæa, merito debellata et dispersa per terras, ne a nobis hæc composita putarentur, codices prophetiarum

the gospel, from the subsistence and dispersion of the Jewish people, who every where bear testimony to the antiquity and genuineness of the books of the Old Testament; so that none could say they were afterwards forged by christians. He thinks it a work of Divine Providence, that the Jews, who had been justly expelled from their own territories, should still subsist, and be every where, to bear witness to the ancient prophecies which had been fulfilled in Christ and the church, or the numerous converts to a faith in him all over the world.

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He therefore calls the Jews the librarians of the christians: he compares them to servants that carry books for the use of children of noble families; or that carry a chest or bag of evidences for a disputant, who alleges them as evidences of what he could make out and prove.

4. It will be very proper to take notice of some of Augustine's passages, where he speaks of the design of Christ's coming, and of the ends and uses of his sufferings and death.

(1.) He says, that Christ assumed a human body, and lived among men, that he might set us an example of living, and dying, and rising again.

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(2.) In his passion, he showed what we ought to endure;

nostrarum, et inimica fidei nostræ testis fieret veritatis nostræ. De Cons. Evang. l. i. c. 26. n. 40. T. iii. p. 2. et vid. ib. cap. 14. n. 22.

P Magis verendum erat, ne tantâ rerum evidentiâ circumfusus fortasse diceret, postea quam ista per mundum fieri cœperunt, christianos has literas composuisse, ut ante prædicta putarentur ne quasi temere humanitus facta contemnerentur. Hoc verendum erat, nisi esset late sparsus lateque notus populus Judæorum- -Per eorum quippe codices probamus, non a nobis, tanquam de rerum eventu commonitis istâ esse conscripta, sed olim in illo regno prædicta atque servata, nunc autem manifestata et completa. Contr. Faust. l. xiii. cap. x. n. 7, 8. Conf. 1. xvi. cap. 11. et de Civ. Dei, 1. iv. cap. 34.

Propterea autem adhuc Judæi sunt, ut libros nostros portent, ad confusionem suam -Librarii nostri facti sunt, quomodo solent servi post dominos codices ferre, ut illi portando deficiant, illi legendo proficiant. Enar. in Ps. lvi. n. 9. T. iv. Conf. in Ps. lviii, Serm. 1. n. 22. eod. tom.

Et sparsi per orbem terrarum facti sunt quasi custodes librorum nostrorum. Quomodo servi, quando eunt in auditorium domini ipsorum, portant post illos codices, et foris sedent: sic-Serm. 5. n. 5. T. v.

Quid est enim aliud hodieque gens ipsa, nisi quædam scriniaria christianorum, bajulans legem et prophetas ad testimonium adsertionis ecclesiasticaContr. Faust. 1. xii. c. 23. T. viii.-Nobis serviunt Judæi; tanquam capsarii nostri sunt; studentibus nobis codices portant. Enar. in Ps. xli. n. 14. T. 4. -Remanserunt illi, ad quos missi sunt, codices ferentes, veritatem non intelligentes; testamenti tabulas habentes, et hæreditatem non tenentes. Enar. in Ps. lxvii. n. 7. * Jesus Christus, qui, humano corpore assumto, ad hoc utique hominibus homo factus apparuit, ut nobis et vivendi et moriendi et resurgendi præberet exemplum. Serm. 210. cap. 1. T. v.

.

"In passione quid egit? Docuit quid toleremus. In resurrectione quid egit? Ostendit quid speremus. Hic opus, ibi merces: opus in passione, merces in resurrectione. Serm. 213. cap. 4.

in his resurrection, what we are to hope for. we see our duty; in the other our reward.

In the one,

(3.) He speaks very much to the same purpose in another

sermon.

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(4.) He says, that Christ, when on earth, was not remarkable for worldly splendour and happiness, because he was to declare the doctrine of eternal life. Yea, therefore did he suffer all manner of evil, that his followers might the better understand what rewards they are to expect, and that their thoughts might be raised to heavenly things. (5.) Christ's whole life on earth, he says, was an institution of virtue.

(6.) In what he suffered from his enemies he gave us an example of patience, that, if it should be required of us, we also might be willing to suffer for the truth of the gospel.

(7.) Having in a sermon quoted John xii. 24, 25, he enlarges, in showing that the design of the death of Christ was to gain converts, and make martyrs. In his death he made a gainful traffic; he purchased faithful men and martyrs; he bought us with his blood; he laid down the price of our redemption. Martyrs have returned what was laid out for them; that is, have given what was purchased, even their lives.

(8.) In another place he says, that Christ taught his

▾ Passio Christi significat miserias hujus vitæ. Resurrectio Christi ostendit beatitudinem futuræ vitæ. In præsenti laboremus: in futura speremus. Modo tempus est operis: tunc mercedis. Serm. 233. in. T. v.

Itaque Christus homo, ut per eum revelaretur Novi gratia Testamenti, quæ non ad temporalem, sed ad æternam vitam pertinet, non utique terrenà felicitate commendandus fuit. Inde subjectio, inde passio, inde flagella, sputa, contumeliæ, crux, vulnera, et tanquam superato subjectoque mors ipsa, ut fideles ejus discerent, quale pietatis præmium ab illo, cujus filii facti essent, petere atque sperare deberent, &c. Ep. 140. cap. v. n. 13. T. ii.-Hoc enim voluit pati in conspectu inimicorum, quo eum tanquam derelictum putarent, ut gratia commendaretur Novi Testamenti, quâ disceremus etiam quærere felicitatem, quæ nunc est in fide, postea vero erit in specie, &c. Ibid. cap. 9. * Tota itaque vita ejus in terris, per hominem quem suscipere dignatus est, disciplina morum est. De Verà Relig. cap. 16. n. 32. T. i.

Et quidem ad salutem nostram, et vitæ hujus transigendæ utilitatem, in his quæ passus est ab inimicis Dominus noster exemplum patientiæ nobis præbere dignatus est: ut pro evangelicà dignitate, si hoc ipse voluerit, nihil tale perpeti recusemus. Serm. 218. cap. 1. Conf. Serm. 231. cap. 5.

Quantas mortes emit unus moriens, qui si non moreretur, granum frumenti non multiplicaretur.-Egit enim in cruce grande commercium. Ibi solutus sacculus pretii nostri.-Emti sunt fideles, et martyres. Sed martyrum fides probata est. Testis est sanguis. Quod illis impensum est reddiderunt, et impleverunt quod ait sanctus Johannes. 1 Joh. iii. 16. Serm. 329. cap. 1.

Dominus Jesus martyres suos non solum instruxit præcepto, sed et firmavit exemplo. Ut enim quod sequerentur haberent passuri, prior ille passus est pro eis. Iter ostendit, et viam fecit. Serm. 273. in.

martyrs not only by precept, but also by example; that they might have a pattern of suffering, he suffered first; he went before them, and showed them the way.

(9.) God himself, our Master, concealing the majesty of his divinity, and appearing in the weakness of human flesh, not only delivered oracular discourses, but confirmed them by his passion and resurrection. In one he showed us what we ought to endure, in the other what we may hope for.

5. Augustine strongly asserts the necessity and value of good works, particularly offices of kindness and mercy. By c these alone,' says he, we secure happiness; in this way we recover ourselves; in this way we come to God, and are reconciled to him, whom we have greatly provoked. We shall be brought before his presence; let our good works there speak for us; and let them so speak that they may prevail over our offences; for which soever is most will prevail, either for punishment or for mercy.'

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6. Nothing,' says Augustine, is more easy or more pleasant than the ministerial office, if performed slightly and popularly; but then, nothing more contemptible and more miserable in the divine account; on the other hand, nothing more difficult in itself, nor more blessed in the sight of God, when rightly performed.'

7. Jesus Christ, he says, never used force; he only taught and persuaded.

b Hoc enim Deus ipse Magister, latente majestate divinitatis, et carnis infirmitate apparente, non solum sermonis oraculo docuit, verum etiam suæ passionis et resurrectionis exemplo roboravit. In alterâ enim qualia tolerare, in alterâ qualia debeamus sperare, monstravit. Ep. 155. cap. 1. n. 4. T. ii.

Alia requies, alia via non est, quâ perveniamus ad Deum, quâ redintegremur, quâ reconciliemur ei, quem periculosissime offendimus. Venturi sumus in conspectum ejus. Loquantur ibi pro nobis opera nostra; et ita loquantur, ut superent offensiones nostras. Quod enim amplius fuerit, hoc obtinebit, vel ad pœnam, si peccata meruerint, vel ad requiem, si opera bona. Serm. 159. n. 4. T. v.

d-nihil esse in hac vitâ, et maxime hoc tempore, facilius et lætius, et hominibus acceptabilius, episcopi, aut presbyteri, aut diaconi officio, si perfunctorie et adulatorie res agatur; sed nihil apud Deum miserius, et tristius, et damnabilius. Item nihil esse in hac vitâ, et maxime hoc tempore, difficilius, laboriosius, periculosius, episcopi-officio; sed apud Deum nihil beatius, si eo modo militetur, quo noster imperator jubet. Ep. 21. n. 2. T. ii.

Nihil egit vi, sed omnia monendo et suadendo. De Verâ Relig. cap. 16. n. 31. T. i.

CHAP. CXVIII.

JOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE.

I. His time. II. A synopsis of scripture, both for the Old and New Testament, with remarks. III. Books of the Old Testament received by him. IV. The conclusion of the synopsis, containing an enumeration of the books of the New Testament. V. His testimony to the books of the New Testament in his other works, particularly to the gospels. VI. To the Acts of the Apostles: VII. St. Paul's epistles: VIII. The catholic epistles: IX. The book of the Revelation. X. A summary account of books of scripture received by him. XI. A passage concerning St. John, from Suidas, and a supposititious oration of Chrysostom. XII. Marks of respect for the scriptures. XIII. A various reading. XIV. Explications of texts. XV. Select passages, and miscellaneous observations concerning the Lord Jesus Christ. XVI. Concerning Christ's apostles. XVII. The speedy and wonderful progress of the gospel. XVIII. The credibility of the evangelical history. XIX. Miraculous powers of the church. XX. Free will. XXI. Concerning divers matters.

I. JOHN called Chrysostomb or golden-mouthed, from the charms of his uncommon eloquence, descended of honourable parents, was born at Antioch about the year 347, where he was ordained deacon in 380 or 381, and presbyter in 386; in which station he shined as a preacher twelve years. In 398 he was made bishop of Constantinople, and died in 407.

Jerom, in his book of Illustrious Men, written in 392, has a short chapter for Chrysostom, which I place below. As I do not write the history of this great orator and voluminous writer, I immediately proceed to take his testi

Vid. Socrat. H. E. 1. 6. cap. 2-5. Sozom. 1. 8. cap. 2-7. Cav. H. L. T. i. Fabric. Bib. Gr. T. vii. p. 553. &c. Tillem. Mem. Ec. T. xi. Vit. a Benedictin. adornat. Opp. T. xiii. p. 91. &c.

b He was not so called till long after his death. Socrates, and other ecclesiastical historians, speaking of him, call him only John, or John of Constantinople. Joannes Antiochenæ ecclesiæ presbyter, Eusebii Emeseni, Diodorique sectator, multa componere dicitur; de quibus IIepa 'Iɛpwovvŋs tantum legi. De V. I. cap. 129.