through his ministry, the miraculous power of the Holy Ghost." That prophecy of Joel was fulfilled on the day of Pentecost, and in all subsequent days, during the Apostolic age, whenever believers were added unto the Lord.

The efforts of Jews and of heathens spoiled the simplicity of gospel truth by philosophy and vain deceit, and, by the old things vanishing away, even by the Mosaic ritual. All the errors arising from these sources were foreseen by St. Paul, who had to lament that the mystery of iniquity was already working in the Church when he was writing, and he therefore was endeavouring to persuade the brethren to stand fast in the liberty wherewith Christ makes free, and be not entangled again by the yoke of bondage.

A.D. 96.-St. John wrote "The Book of the Revelation of St. John the Divine." He wrote, therefore, thirty-three years after St. Paul's release from his first imprisonment at Rome. The words which form the introduction to the contents of this book, declare the divine inspiration of the matter related, and the "shortly coming to pass" of the things revealed. "The Revelation of Jesus Christ which God gave unto him to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John, who bare record of the word of God, and of the testimony of Jesus Christ, and of all things which he saw." "The time is at hand," is an expression shewing that certain predictions about to be uttered would speedily be fulfilled. In the last chapter (xxii) of this book, expressions of a speedy fulfilment of the prophecies contained in the book are uttered by the angel and by our Lord: "And he said unto me, These sayings are faithful and true; and the Lord God of the holy Prophets sent his angel to shew unto his servants the things which must shortly be done." "Behold I come quickly; blessed is he who keepeth the sayings of the prophecy of this book." John fell at the feet of the angel to worship him. The angel refused to receive the worship: "See thou do it not; worship God," v. 6-9. In the end of the chapter our Lord speaks, and uses these words to St. John, "He who testifieth these things saith, surely I come quickly. Amen." St. John replies: "Even so come, Lord Jesus."

St. John wrote to the seven churches of Asia. St. Paul, in his Missionary Tours, had founded these churches. He had, in his epistles, instructed them in the simplicity of gospel truth, and had warned them against the errors of introducing into Christianity the rites and ceremonies of heathenism and of Judaism. St. John writes by the dictation of Jesus Christ to these seven churches, warning them that evil must come upon them if they did not repent of the errors in doctrine which they had embraced, and errors in practice into which they had relapsed. To repent, and do their first works meet for repentance, and shewing the reality of their faith, was the work to which the divine command directed them. names of the seven churches are: 1. Ephesus; 2. Smyrna; 3. Pergamos; 4. Thyatira; 5. Sardis; 6.

The

Philadelphia; 7. Laodicea. These churches are signified by the seven golden candlesticks. Jesus Christ speaks. He is the "first begotten of the dead." He is the Alpha and Omega, the first and last letters of the Greek alphabet: "The first and the last." These letters, when put together, form the word A: I breathe. Christ asserts his spiritual nature and divine existence. He walked in the midst of the seven golden candlesticks; he was present with the seven churches of Asia. John was in the Spirit on the Lord's day (the Christian Sabbath), when he saw our Lord in this vision.

"He was clothed with a garment down to the foot." (See Exod. xxviii. 4.) The high-priest. Christ is our high-priest: "He was girt about the paps with a golden girdle:" The emblem of his dignity as a priest and as a king. "His head and his hairs were white like wool, as white as snow:" The sign of divine glory; so regarded by all nations. "His eyes were as a flame of fire:" The sign of his seeing and knowing all things. "His feet were like unto fine brass:" The token of his stability and "Heaven and earth shall pass away, permanence. but my words shall not pass away." "His voice was as the sound of many waters:" A sign of his great power and glory. (See Ezekiel xliii. 2.) "The glory of the God of Israel came from the way of the east; and his voice was like to the noise of many waters, and the earth shined with his glory." "He had in his right hand seven stars." The stars represent the angels, or bishops, or pastors of the seven churches. Their being in the right hand of Christ | proves that they are in the care of their Saviour. "And out of his mouth went a sharp two-edged sword:" "The word of God." Heb. iv. 12. "The word of God is quick and powerful, sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow." [Alluding to the care of the priests in examining the victim before it was offered in sacrifice, and to the anatomists who cut the bones to examine the marrow, and medullary canal which holds the marrow. "And his countenance [was] as the sun shineth [shining] in his strength."—See Judges v. 31. "Let them who love him be as the sun when he goeth forth in his might." The expression shews happiness arising from the divine power giving success.

The figurative language of Holy Scripture may be considered, as in this case, taken from the Hieroglyphics of the Egyptians. Ezekiel, Daniel, and St. John have adopted this style of writing. These books therefore form a subject for a very interesting study. The figurative expressions found in other parts of Holy Scripture, as in dreams and in visions, may be classed under this head. This study of figurative language will wonderfully strengthen the memory, and enable it to retain the facts of sacred history with great accuracy.

Luke xiii. 31-32.-"The same day there came certain of the Pharisees, saying unto him, 'Get thee out and depart hence; for Herod will kill thee.'

“And he said unto them, 'Go ye and tell that fox,

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behold, I cast out devils; and I do cures to-day and to-morrow, and the third day I shall be perfected.' "Go ye and tell that fox." Herod was a very vicious prince, and lived in public incest with his sister-in-law. Mark vi. 17. This was no sign of cunning. Then arises the question, Why did our Lord call Herod a fox; which is an animal remarkable for cunning? I cannot find a satisfactory answer to the question. I must therefore give mine own opinion, that our Lord used the word "fox" in the hieroglyphic sense; in which sense "fox" means tyrant. The murderer of John the Baptist deserved the title.

1. Clement, Bishop of Rome, is supposed by some writers to have been the fellow-labourer of St. Paul, mentioned in the epistle to the Philippians. The contrary opinion is held by other writers. The matter is doubtful. It is probable that he succeeded Linus, and Anaclētus, or Clētus, who had been bishops of Rome before him. He may have succeeded to the See of Rome, A.D. 91 or 92, and he may have died, A.D. 100.

[2.] Hermias." The Shepherd of Hermias" is the title of a book-e Пony, the shepherd-ascribed to Hermias mentioned by St. Paul in his epistle to the Romans. This book became generally known about the middle of the second century. It was read in the Oriental Churches publicly as the work of the Apostolical Hermias. Origen, Eusebius, and Jerome, regard it as spurious, or of doubtful origin. Some say that Hermias, brother of Pius I., Bishop of Rome, wrote it, A.D. 140. It is a moral fiction well meant, but weakly conceived. Rom. xvi. 14, Hermas and Hermes are mentioned.

[3.] "The Epistle of Barnabas" is the title of a work in Greek, ascribed to Barnabas, the companion of St. Paul. The epistle contains a proof of the Christian religion from the prophecies and types of the Old Testament. It contains also various exhortations to godliness and virtue. It contains fabulous narratives, and cannot be considered as the work of an

apostolical writer. Clement of Alexandria referred to it as a work not spurious. Eusebius and Jerome write of it as spurious or doubtful.

2. Ignatius was a contemporary of the apostles, especially of John. He was a disciple. He presided over the Church of Antioch. The emperor Trajan, when passing through Antioch,_ordered a guard of soldiers to convey Ignatius to Rome, that he might be exposed to wild beasts in the amphitheatre. On his way to Rome, bishops of several Churches waited on him. From Smyrna he wrote to the Churches of Ephesus, Magnesia, and Trolles. He wrote to the Christians at Rome from Smyrna, entreating them to make no efforts to save his life. Many works which bear his name are considered to be spurious. Some date his martyrdom, A.D. 106 or A.D. 107. Others make the date, A.D. 115 or A.D. 116.

He

3. Polycarp was Bishop of Smyrna, a disciple and friend of St. John. He outlived all who with himself had lived and conversed with the apostles. witnessed the spread of Gnosticism, and of the evil results arising from it. He addressed several epistles to the neighbouring Churches to keep them steadfast in the true faith of the gospel. He wrote an epistle in Greek to the Church of Philippi, soon after the martyrdom of Ignatius. Part of the original Greek is preserved. There is a Latin translation of the entire epistle extant. Polycarp suffered martyrdom in the most honorable manner, at Smyrna, about the year 160 or 167. An epistle of the Church of Smyrna, still extant, gives an interesting account of the martyrdom of Polycarp.

Per

4. Justin Martyr was a Greek by birth, and a native of Flavia Neapolis, the ancient Sichim, the capital of Samaria, which had been peopled by Greeks after the first Jewish war. A.D. 89 and A.D. 103 have been fixed as the dates of his birth. haps he was born at the beginning of the second century, about A.D. 102 or 103. He studied philosophy at Ephesus, and applied successively to the masters of the (1) Stoic, (2) Peripatetic, (3) Pythagorean and (4) Platonic Schools. He was convinced of their insufficiency, and of the truth of Christianity. He declared himself to be a disciple of Christianity. He still wore the mantle, the peculiar dress of the philosophers, and travelled from place to place establishing the truth of the gospel. Tutian, Eusebius, and Jerome commend highly the life and writings of Justin Martyr. He was beheaded at Rome in, probably, a.d. 165. in, probably, A.D. 165. Justin presented his first apology for Christianity to the emperor Antoninus Pius at Rome, A.D. 140 or A.D. 148. Justin composed his second apology at the beginning of the reign of Marcus Aurelius, when a persecution of the Christians had arisen at Rome. The dialogue with Trypho, a Jew, was probably written after the manner of the dialogues of Plato. He proves from the Old Testament that Jesus was the Messiah, and obviates the objections current amongst the Jews of his day. The epistles to Diognētus, to Zēnas, and to Serēnus, once attributed to Justin Martyr, are now considered spurious.

5. Hermias, a Christian Philosopher, generally supposed to have written about the end of the second century, perhaps A.D. 170. Some place him many years later.

6. Hegesippus, a convert from Judaism to Christianity. He wrote the first Ecclesiastical History, of which only a few fragments remain. The history was in four books, from the date of the birth of Christ to the author's own time, somewhat later than A.D. 170.

7. Tatian was an Assyrian by birth. He studied Greek literature, and philosophy in particular. He travelled to Rome in prosecution of his studies. He studied the Holy Scriptures and was converted to Christianity. He became a friend of Justin Martyr ; assisted in composing his defence, and supplied his place at Rome for some time after the death of Justin Martyr; until at length he returned to his own country, where he died, probably A.D. 176. Tatian's

followers spread through several provinces of Asia Minor, afterwards in Italy, Gaul and Spain. They continued to be distinguished to the end of the fourth century. They were called Tatanists or Encratites the Temperate.

8. Dionysius of Corinth was Bishop of Corinth during the reign of Marcus Aurelius. He addressed various epistles to the Churches of Laodicea, Athens, Nicomedia, Crete, and Pontus, containing instructions and remonstrances on points of Christian doctrine and discipline. These epistles have perished. An account of their author has been preserved by Eusebins.-Ecc. Hs. lb. iv. c. 23.

9. Athmagoras was a native of Athens, where he taught philosophy. He read the Scriptures to understand how he might best argue against Christianity. He became a convert to the Christianity which he was intending to oppose. Like to Justin Martyr, he retained the Philosopher's mantle after he had made profession of Christianity. He was appointed teacher of the Catechetical School of Alexandra. He taught in that city both religion and philosophy. He preferred Platonic Philosophy, and considered it superior to all other systems of mere human origin.

He

10. Theophilus of Antioch was Bishop of Antioch, highly commended by Eusebius and Jerome. wrote a defence of Christianity, and commentaries on Scripture, which have perished, except a small fragment preserved in one of the Epistles of Jerome.

11. Irenæus was the first Christian writer who appeared in the Western parts of the Roman Empire. He was Bishop of Lyons. He belonged to Asia Minor originally; and, in his youth, had enjoyed the friendship and instruction of the immediate disciples of the apostles, especially of Polycarp, Bishop of Smyrna. For this reason he is ranked amongst the Apostolical fathers. He settled at Lyons. He was ordained a Presbyter by Pothinus, Bishop of Lyons. He died A.D. 202, perhaps later. There is no clear evidence of his having suffered martyrdom.

12. Clement of Alexandria.-Titus Flavius Clemens was born of heathern parents either at Athens or Alexandria. It is uncertain when and where he was

converted to the Christian religion. He informs his readers that he enjoyed the instructions of able and zealous teachers of religion in Greece, the south of Italy, Palestine, Colo-Syria, and Egypt. One of these teachers was Pantonus whom Clement succeeded as head of the Catechetical School at Alexandria. He was ordained presbyter of the Church at Alexandria. He was a successful teacher. He was forced by the persecutions under Severus to seek refuge in a foreign country, A.D. 202. Clement surpassed all the earlier teachers of the Christian Church in learning, in his extensive knowledge of the works of heathen authors, and in those powers of Rhetoric which enabled him to apply his stores of knowledge to the purposes of instruction. He returned to

Alexandria. He died A.D. 213.

13. Tertullian.-Quintus Septimus Florens Tertullianus was a native of Carthage, son of a Proconsular Centurion. Nothing is known of his history before his conversion to Christianity, except that he had made great progress in various branches of literature, and that his learning did not influence his morality, for he confesses that his manners were dissolute and vicious. The date of his conversion to Christianity is unknown. He was converted in understanding and in morals. He adopted some of the tenets of the Montanists, and distinguished the tenets of his favourite sect by the name of Spirituales-spiritual -whilst to the general body of Christians, whose communion he had abandoned, he usually fixed the name of Psychici-sensual and carnal. Tertullian

may have improved the morals of the Church by his powerful advocacy of the tenets and morals of his sect. He may be termed "a Great Genius." His writings were voluminous.

A.D. 200. Tertullian attached himself to the sect of the Montānists. He supported their cause whilst he lived. Tertullian died A.D. 218 or 220.

14. Minutius Felix.-Marcus Minutius Felix, probably a native of Africa, flourished about the time of Tertullian. He wrote an Apology for the Christian Religion. The treatise contains a well condensed statement of the arguments for and against Christianity which were current at the beginning of the third century. The moderns for a long time attributed this treatise to a wrong author, having reckoned it as the eighth book of the work of Arnobius against the Gentiles.

15. Origen was born A.D. 185, of Christian parents, in Egypt. His father, Leonides, a learned and pious man, was the first to instruct him in religion and the elements of general knowledge. His father entrusted his son's education to the celebrated Clement, head of the Catechetical School of Alexandria. Not long after, during the persecution under Sevērus, Leonides suffered martyrdom, A.D. 202. Origen, then seventeen years of age, was desirous of dying with his father in the cause of Christianity. His mother's entreaties restrained him. The property of Leonides was confiscated. His widow and seven children were in poverty.

Origen was supported by the bounty of a lady for

about a year after his father's death. He then began to earn his livelihood by teaching languages. Some of his pupils requested that he would add to his philological lectures a course of instruction in the Christian religion. He complied with their request. Demetrius, Bishop of Alexandria, appointed him catechist or instructor of the candidates for baptism in his Church, A.D. 204. In this situation, during the persecution, Origen was distinguished by his zeal and intrepidity. He visited the Christians in prison, and accompanied them to the place of execution, though in danger of being stoned to death by the heathens. He made converts to Christianity. Among his converts were many learned men, and several who afterwads suffered martyrdom.

During this period he attended the lectures of the celebrated Ammonius Soccas, founder of the system of eclectic philosophy.

He abandoned his lucrative profession of literary teaching that he might devote himself entirely to the work of Christian instruction. He sold his precious manuscripts of ancient authors. He practised various austerities. He finally castrated himself, and so became a eunuch for the kingdom of heaven's sake.-Matt. xix. 12.

He acknowledged his error in a later period of his life, A.D. 213. Soon after his foolish performances, miscalled religious austerities, he visited Rome. returned to Alexandria, and resumed the office of instructing the Catechumens. The increase of his labours induced him to appoint, as his assistant, Heraclas, one of his pupils.

When thirty years of age, Origen began to learn Hebrew, that he might have a better understanding of the Old Testament Scriptures. Few of the fathers acquired a knowledge of the Hebrew. Most of them were satisfied with a knowledge of the Greek— the Septuagint, and of the Latin translations-or were contented to read the Latin translations only.

A.D. 215. Caracalla visited Alexandria in person, and renewed the horrors of persecution. Origen sought refuge in flight. He retired to Cesarea in Palestine. The Bishop Theoctistus invited him to expound the Scriptures publicly in the Church. Demetrius, Bishop of Alexandria, remonstrated. Origen was a layman. Theoctistus defended his conduct. The Bishop of Jerusalem agreed with the Bishop of Cesarea. When, afterwards, Origen visited Palestine, he was ordained Presbyter by Theoctistus, assisted by Alexander, Bishop of Jerusalem, and other Bishops.

Demetrius summoned two Councils at Alexandria. He deprived Origen of his office as teacher of the schools, and banished him from Alexandria. Origen had previously retired to Palestine. He now fixed bis residence at Cesarea. He expounded the Scriptures publicly. He proceeded in the composition of his commentaries.

A.D. 235.-The persecution under Maximinus obliged Origen to flee from Cesarea. He sought refuge in Cappadocia. He remained in concealment during the space of two years. He was diligent in

his studies whilst in his concealment. He laboured to correct the Septuagint translation of the Scriptures of the Old Testament and to compile his Hexapla.

A.D. 244.-He was invited to attend a Council at Bostra in Arabia, convened to condemn the errors of Beryttus, Bishop of that city. Origen convinced him of his errors concerning the person of Christ. The Bishop confessed himself indebted to Orig returned thanks for his kindness, and retracted his

errors.

He

Origen was again called into Arabia. succeeded in correcting some errors maintained concerning the nature of the soul.

During his residence at Cesarea, Origen composed the greater portion of his voluminous and learned works. He was sixty years of age before he allowed his sermons to be taken down by shorthand writers. and afterwards published. The number thus preserved was very large. His diligence in study was astonishing. It was equalled by his piety, his humility, his gentleness, and his modesty of demeanor.

A.D. 250.-Origen was thrown into prison during the persecution of Decius, and suffered great cruelties. When Decius died, Origen was released from prison. He died at Tyre, soon after his release, in the seventieth year of his age, A.D. 253 or A.D. 254.

Cyprian.-Thascius Cæcilius Cyprianus was born in Africa, probably at Carthage, of heathen parents, about A.D. 200. He soon became remarkable for his abilities, and eminent as a teacher of Rhetoric in Carthage.

A.D. 245.-He was converted to Christianity through the instrumentality of Cæcilius, a Carthagenian presbyter. Cyprian was converted not merely in name but in reality. His progress in the knowledge of Scripture and of experimental and practical holiness was great. This caused his being ordained presbyter a few months after he had been baptized.

A.D. 248 or 249.-He was made Bishop of Carthage at the earnest demand of the Church. He remonstrated, but the wish of the Church prevailed.

During the persecution under Decius, Cyprian was forced to save himself by flight from the violence of the heathen. When concealed he wrote a letter to his church. In the following year, when the persecution had a less violent appearance, Cyprian returned to Carthage, and resumed the performance of the

duties of his office.

A.D. 257.-Valerian commenced his persecution of the Christians. At the commencement of this persecution, Paternus, pro-consul of Africa, banished Cyprian to Curubis, a place about fifty miles from Cartage. Maximus, the next pro-consul, allowed him to return to Cartage, A.D. 258. He refused to renounce his religion by offering incense to the gods. Maximus ordered his immediate execution. Cyprian was beheaded. He died praising God that he was counted worthy to suffer in the cause of Christ. He left a noble example to surviving Christians. His writings, distinguished by their eloquence, and by

their spirit of piety, have excited the admiration and have ministered to the instruction of succeeding ages. 17. Dionysius of Alexandria, surnamed the Great.Dionysius, Bishop of Alexandria, was a teacher of the church, eminent for learning and eloquence. He was remarkable for constancy and courage in the profession of his faith. He had zeal for the truth, combined with extraordinary prudence, moderation, and love of peace. Perhaps he was born in Egypt, of heathen parents. Perhaps, he filled in early life, some respectable station, perhaps the station of a teacher of Rhetoric, at Alexandria. He read the Bible. He became acquainted with Christianity. He was thus led to put himself under the tuition of the celebrated Origen. Heraclas, Origen's pupil, had succeeded Origen as the head of the Catechetical School, and was afterwards raised to the Bishopric of Alexandria upon the death of Demetrius, A.D. 232. Dionysius was appointed to succeed Heraclas in the Catechetical School. He was then ordained Presbyter, A.D. 247 or 248. He succeeded Heraclas as Bishop of Alexandria, and was succeeded in the Catechetical School probably by Pierius. During the reign of Philippersecution against the Christians arose in Alexandria.

A.D. 249 or 250.-Decius issued his order that all Christians must sacrifice to the gods. Then Dionysius was compelled to fly. Once he was taken prisoner. He recovered his liberty. He remained concealed in a desert part of Libya until the middle of the year 251, or perhaps until the death of Decius, or at the close of that reign. From his place of concealment he wrote various letters to the Christians of Alexandria and to their Presbyters. After his return to Alexandria he was diligent in opposing the errors of the Novatians, who asserted that they who had apostatized during the late persecution, should never be absolved by the church, and that they must be excommunicated for life. He was also active in assisting with support and consolation those who had suffered during the fatal pestilence which had broken out through the Roman Empire, A.D. 252, and raged during the space of fifteen years. He exerted himself in refuting the arguments of the millennarians who believed in a personal reign of Christ on earth for a thousand years, especially as taught in the writings of Cerinthus, and of a Bishop named Nepos. Dionysius acted as peace-maker in the disputes concerning the rebaptization of reputed heretics who wished to come over to the Church.

A.D. 257.-The persecution against the Christians arose under Valerian. Emilian, Governor of Egypt, hanished Dionysius to Cephron, situated in a remote part of Libya. Dionysius converted the heathen to Christ. He and his friends were removed to Colluthon, a more inhospitable region, yet nearer to Alexandria.

A.D. 260.-Dionysius returned to Alexandria. Civil commotion and anarchy caused difficulties and distresses to the Bishop and to the members of the Church of Alexandria. Towards the close of his life, Dionysius was summoned to attend & Council at Antioch, met A.D. 265, to condemn the errors of Paul

of Samosǎta, who denied the divine nature and preexistence of Christ. Dionysius was unable to attend the Council. He addressed a letter to the Council. He died in the same year soon after he had sent his letter to the Council.

18. Gregory of Neocesarea, surnamed Thaumaturgus.He was born at Neocesarea, in Pontus, of heathen parents, at the beginning of the third century of the Christian era. His original name was Theodorus. He had studied law. He met Origen at Cæsarea in Palestine, A.D. 231. He became a pupil of Origen, and studied philosophy. Origen conducted his pupil through a course of study in philosophy and in the ancient classics. He then directed his attention to the Holy Scriptures as the fountain of moral and religious truth.

Theodorus was converted to the truth of revealed religion; was converted to the faith of Christ; was baptised, and gave evidence of the reality of his conversion by the holiness of his life. When Origen fled into Cappadocia, during the persecution under Maximīnus, Theodōrus went to Alexandria. When Origen returned to Palestine, Theodorus returned and joined his master. Soon afterwards Theodorus, now called Gregory, received ordination, and was appointed Bishop, of Neocesarea.

The number of converts was small when Gregory became Bishop. The increase of converts became so great that Gregory resolved upon erecting a church for their accomodation. Gregory's church is the first building of this kind mentioned in ecclesiastical history.

During the persecution under Decius, which began A.D. 250, Gregory was forced to save himself by flight. When the persecution ceased he returned, and commemorated with public festivities the days upon which any martyrs or confessors had died.

"And herein," says Gregory of Nyssa, "he acted wisely for many persons in his time continued their attachment to heathenism for the sake of the festivals connected with its superstitions. And he hoped to gain over such persons to the true religion, by holding out inducements in connection with its ceremonial."

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Basil the Great and Gregory of Nyssa were eulogists of Gregory of Neocesarea. They were brothers and received their information respecting Gregory of Neocesarea from their grandmother who had sat under the ministry of Thaumaturgus "—"the Worker of Miracles." There can be no doubt that Gregory of Neocesarea laid the foundation of the corruption of Christianity by his introduction of festivities in honour of the martyrs and confessors.

Gregory combated the prevailing errors of his time respecting Sabellianism and the doctrines of Paul of Samosǎta. Sabellianism taught a trinity_of manifestation, but denied a trinity of persons. But Paul of Samosăta taught that there was no trinity either of persons in the Godhead, or of manifestation of the Godhead; and, therefore, that our blessed Lord had no pre-existence, and was a man, and nothing more.