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Tertullian seems to say that there is no salvation or forgiveness for such persons; and that Christ' does not intercede for them.

They were also against flight in persecution. and against giving money to redeem themselves from ill usage of persecutors, or to procure any mitigation of affliction from them. They moreover met together openly, and in great numbers, in a way that was reckoned indiscreet by many other Christians. Tertullian wrote a book upon this subject which may be consulted; which leads us to observe that these people had their separate assemblies, in which every part of Christian worship was performed. However, according to Jerom,' the order of their hierarchy was somewhat different from that of most others.

When Asterius Urbanus wrote, about 232, they boasted of their having had many martyrs; which must be understood not for Montanism but for Christianity. They were Millenarians, as appears from Tertullian.

SECTION IX.

Of their Mysteries, and Calumnies cast upon them on this Account.

AFTER all these things that have been already mentioned, we must not omit the accounts of their mysteries: for, by several writers of the fourth and fifth centuries, we are informed that it was reported of them that they took a child of about a year old, and pricked him all over with needles; the extracted blood they mixed with flour of wheat, and of this they made their * sacramental bread. If the child survived he was looked upon as a high-priest; if he died, he was a reputed martyr. I place at the bottom of the page passages of many authors relating to this matter; of' St. Cyril of Jerusalem, Isidore of Pelusium, Epiphanius," Philaster, Augustine, Theodoret, &c. Jerom."

• Audio etiam edictum esse propositum quidem peremtorium: Pontifex scilicet Maximus, quod est episcopus episcoporum, edicit: Ego et mochiæ et fornicationis delicta pœnitentiâ functis dimitto. Absit, absit a sponsâ Christi tale præconium. De Pud. c. 1. p. 715. C. D.

In negotiis, in officiis, in quæstu, in victu, in visu, in auditu, quanta tentamur; ut si nulla sit venia istorum, nemini salus competat. Horum ergo erit venia per exoratorem Patris Christum. Sunt autem et contraria istis, ut graviora et exitiosa, quæ veniam non capiant, homicidium, idololatria, fraus, negatio, blasphemia, utique et mcchia et fornicatio, et si qua alia violatio templi Dei. Horum ultro exorator non erit Christus. Hæc non admittet omnino, qui natus ex Deo fuerit; non futurus Dei filius, si admiserit. De Pud. cap. 19. p. 741. A.

Et ideo Paracletus, necessarius deductor omnium veritatum, exhortator omnium tolerantiarum ; quem qui receperunt, neque fugere prosecutionem, neque redimere noverunt. De Fugâ in Pers. cap. 14. p. 700. C.

Dicitur enim, quoniam incondite convenimus et complures concurrimus in ecclesiam, quærimur a nationibus, et timemus, ne turbentur nationes. Ibid. cap. 3. p. 691. D.

• Est hodie soror apud nos, revelationum charismata sortita, quas in ecclesiâ inter dominica solennia per ecstasin in spiritu patitur-Jam vero, prout scripturæ leguntur, aut psalmi canuntur, aut adloquutiones proferuntur, aut petitiones delegantur, ita inde materiæ visionibus subministrantur. Forte nescio quid de animâ disserueramus, cum ea soror in spiritu esset. De Anim. cap. 9. p. 311. A. B.

f Apud nos apostolorum locum episcopi tenent: apud eos episcopus tertius est. Habent enim primos de Pepusâ Phrygiæ patriarchas; secundos, quos appellent Cenonas. Atque ita in tertium, id est, pene ultimum, locum episcopi devolvuntur. Ad. Marc. p. 65.

* Λεγοντες πολλες εχειν μαρτυρας. Ap. Eus. lib. 5. cap. 16. p. 182. D.

Nam et confitemur in terrâ nobis regnum repromissum ; sed ante cœlum, sed alio statu; ut pote post resurrectionem

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in mille annos, in civitate divini operis Hierusalem cœlo delatâ Hanc et Ezechiel novit, et Apostolus Joannes vidit, et, qui apud fidem nostram est, novæ prophetiæ sermo testatur. Adv. Marc. lib. 3. cap. 24. p. 499. B. C.

See Mr. Robert Turner, of the Calumnies cast upon the Primitive Christians, p. 52, 53.

* Augustin. Tom. 6. Hær. 26. p. 5. cap. 3. ad quod V. D. Vene 1570. See the passage note P in this page.

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Αυταρκες γαρ τετο δια δυσσημων ειπείν, των παρεσων yuva σeμVOTYTOS EVENα- Και αθλιώτατα παιδια γυναιτων μικρα σφαττων, και κατακοπτων εις αθεμιτον βρωσιν, προφάσει των καλεμένων παρ' αυτοις μυςηρίων. Cat. 16. n. 5. p. 247.

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Μαγγανείαις γαρ και παιδοκτονίαις, μοιχείαις τε και ειδωλολατρείαις συντίθεται. κ. λ. Isid. lib. I. Ep. 242.

η Δεινόν τε και αθεμιτον εργον φασι γενεσθαι. Παιδα γαρ κομιδη νηπιον κατα ἑορτήν τινα δι' όλα τα σωματος κατακεντωντες ῥάφισι χαλκαις, το αίμα αυτό προσπορίζονται ἑαυτοῖς, εις επιτηδευσιν δηθεν θυσιας. Η. 48. n. 14. p. 416. C. Vide et n. 15. p. 417. C.

• Ubi et mysterium Cynicorum, (Scenicorum) et infantis exsecranda celebratur impietas. Dicunt enim eos de infantis sanguine in Pascha miscere in suum sacrificium. H. 49. p. 103, 104.

P Sacramenta perhibentur habere funesta. Nam de infantis anniculi sanguine, quem de toto ejus corpore minutis punctionum vulneribus extorquent, quasi eucharistiam suam conficere perhibentur, miscentes eum farinæ, panemque inde facientes. Qui puer si mortuus fuerit, habetur apud eos pro martyre; si autem vixerit, pro magno sacerdote. H. 26. Vid. et H. 27.

4 Περί δε των μυσηριων τινες μεν θρυλλεσι τίνα· εικείνοι δε 8 συνομολογεσιν, αλλα συκοφαντίαν την κατηγορίαν καλεσι. Tom. 4. p. 227. C.

Prætermitto scelerata mysteria, quæ dicuntur de lactente puero, et de victuro martyre confarrata. Malo, inquam, non credere. Sit falsum omne quod sanguinis est. Adv. Marc.

p. 65.

Upon the passages of these authors it is easy to make some remarks. Augustine and some others seem to have supposed this to have been a common part of their mysteries, or eucharist. But Epiphanius and Philaster speak as if it belonged only to an annual festival about Easter. Cyril imputes lewdness as well as cruelty to their mysteries; and supposeth that they not only killed, but likewise eat infants; unless this last may be understood of their blood only, mixed with flour. Isidore of Pelusium chargeth them with magic, killing of infants, lewdness, and idolatry. He and Cyril of Jerusalem are the only writers who speak positively. Epiphanius, Philaster, and Augustine, express themselves doubtfully, and represent the matter as only report. Theodoret says there are stories about their mysteries, but they themselves do not allow the truth of them: they say they are false and nothing but calumnies. Jerom is not inclined to believe the common story, and is willing, he says, to omit the mention of it.

Undoubtedly it was a mere calumny and fiction. If there had been any such things practised by them, it would not have been omitted by Eusebius and all his authors; nor would Tertullian ever have had any concern with them. The commonness and the certain falsehood of this story should teach us not to be ready in receiving accusations against any who are called heretics.

SECTION X.

Of their Testimony to the Scriptures.

It still remains that we observe their testimony to the scriptures.

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Philaster expressly says, they receive the law and the prophets.' Epiphanius, in his larger work, that they receive all the scriptures, both the Old and the New Testament.' In his arguments with them he appeals to the scriptures, as of uncontested authority with them. His Summary is to this purpose: they receive the Old and New Testament; but after the ancient 'prophets they bring in others, boasting of Montanus, Priscilla, and Maximilla.' Theodoret says that Montanus had two women prophetesses, and called their writings prophecies.' Af terwards he says that the prophecies of those two women were in greater esteem with the ⚫ Montanists, than the divine gospel: which surely must be an aggravation.' Caius however, as we may remember, early complained of their composing new writings or scriptures, and placing them in too high authority. Athanasius speaks of their respect for Montanus and Maximilla as extravagant.

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Nevertheless, there can be no good reason to doubt that they received all the scriptures of the Old and New Testament which other Christians did, and with like respect. Tertullian, divers of whose remaining works were written after he was a Montanist, bears witness to it. Qur collections from him made formerly,' and some passages of his transcribed in this article, are sufficient to satisfy every inquisitive person. From the same writer it appears that they received particularly the Acts of the Apostles and the Revelation. Passages of later authors shew that the sect had not altered their mind, but continued to receive the book of the Acts, St. John's ' gospel, and Revelation.

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a Isti Prophetas et Legem accipiunt. H. 49.

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Δέχονται και αυτοί πασαν γραφήν, παλαιαν και νεαν διαθήκην. Η. 48. n. 2. p. 402. C.

• Συγκρίνοντες γαρ τα παρ' αυτών ειρημένα, και κατά την παλαια διαθηκην και καινην εν αληθεια δοκιμασωμεν. Ibid. n. 3. p. 404. D.

4 Οίτινες παλαιαν και νεαν διαθηκην δέχονται· ἑτερες δε προφήτας παρεισφέρεσι μετα τις προφήτας, Μοντάνον τινα αυχόντες και Πρισκίλλαν και Μαξιμιλλαν. p. 396.

• Και τα τέτων συγγράμματα προφητικάς προσηγόρευσε. p. 217. B.

• Αί δε της Πρισκίλλης και Μαξιμίλλης προφητείαι υπερ το θείον ευαγγελίον τετίμηνται παρ' αυτοις. Ibid. C.

See Vol. i. p. 482.

» Και ώσπερ εκεινοι Μαξίμιλλαν και Μοντανον, ούτως ούτοι, αντι το Χρισέ, Κωνσαντίον δεσποτην επιγράφονται. De Synod. n. 4. p. 719.

Article Tertullian, V. i. p. 418, &c. and the article Marcion in this vol, sec. 30. p. 608. to the end.

* Quod si voluerint respondere, et Philippi deinceps quatuor filias prophetâsse, et prophetam Agabum reperiri. Hier. ad Marc. Tom. 4. p. 64.

Testimonia de Joannis Evangelio congregata tibi quidam Montani sectator ingessit. Id. ibid.

Vide Epiph. H. 48. n. 10. p. 411.

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BASNAGE speaks of Praxeas at the year 194; Baronius under the year 196; as doth Sponda. nus in his Abridgment. Tillemont says he appeared not till after the two Theodotuses, the most ancient of which is he of Byzantium, who first published his heresy under Victor, or a little before; and the other Theodotus was his disciple. So that Praxeas may have appeared also under Victor; and he must be placed under him or his successor Zephyrinus, for he had appeared before Tertullian became a Montanist, which at the latest happened in the year of Christ 207.

SECTION II.

What ancient Writers speak of him, and by whom he is omitted.

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THERE is no notice taken of Praxeas by Irenæus or Clement of Alexandria; he is not in Cyril of Jerusalem, nor in Epiphanius, or Theodoret ; nor has Eusebius mentioned him. Philaster and Augustine have no distinct articles for Praxeas, but speak of him in their chapters of Sabellius. He is mentioned several times among other heretics by Optatus of Milevi. He is likewise spoken of by Jerom and Pacianus. Tertullian calls him a late heretic." He certainly appeared not till after the Montanists. Agreeable to this the author of the Additions to Tertullian's Prescriptions places him last of all after the Montanists, and after the two Theodotuses. But it is Tertullian himself who will afford us the best assistance for tracing out the history and opinions of Praxeas; he having written a treatise against him which is still in being.

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SECTION III.
Of his Country.

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PHILASTER * and' Augustine say that Praxeas lived in Africa; and that he was some while there appears from Tertullian; though he says Praxeas came from Asia to Rome. Beausobre therefore concludes that he was a presbyter of Asia." However I do not think that these expressions can determine that he was of that country. The little notice that is taken of him by Greek writers, and the frequent mention of him in Latin authors, may lead us to think he was à Latin, rather than a Greek or Asiatic.

Annales Pol. Ecc. An. 194. p. 206.

b Ad An. 196.

Ad An. 196. n. 7. p. 169.

d Mem. Ec. Tom. 3. Praxeas, in.

• Marcion, Praxeas, Sabellius, Valentinus, et cæteri. lib. 1. cap. 9. p. 8. D. Du Pin. p. 37. Albaspinai. Paris, 1631. Apud Praxeam patripassianum qui ex toto filium. negat, et patrem passum esse contendit.. Ibid. lib. 5. cap. 1. p. 80. Du Pin, p 83. Albaspinai. Vide etiam Ib. lib. 4. cap. 5. p. 74. vel 79.

f Cum Ario adulteria committo. Feci et antea cum Praxeâ, cum Ebione, cum Cerintho, Novato. Adv. Lucif. Tom. 4. p. 305. M.

Theodotus quoque et Praxeas vestros aliquando docuere. Pac. Ep. 1. ap. Bib. 88. T. 4. p. 305. G.

Hanc regulam ab initio Evangelii decucurrisse etiam ante priores quosque hæreticos, nedum ante Praxean hesternum, probabit tam ipsa posteritas omnium hæreticorum, quam ipsa novellitas Praxeæ hesterni. Adv. Praxeam, cap. 2. p. 635. B. p. 494. 46. Fran. 1597.

De Præs. ad Hær. cap. 51. ad finem p. 218. 12. * Unde et Sabelliani postea sunt appellati, qui et Patripassiani et Praxeani a Praxeâ, et Hermogeniani ab Hermogene, qui fuerunt in Africâ. cap. 54. p. 108.

Nam et Praxeanos eos a Praxeâ quidam vocant; et Hermogeniani vocari ab Hermogene potuerunt; qui Praxeas et Hermogenes, eadem sentientes, in Africâ fuisse dicuntur. H. 41.

m His, Manich. T. 1. p. 533.

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The series of Tertullian's narration lead us to think that Praxeas having been in Asia, where he saw the pretended prophecies of Montanus and his women, when he came to Rome, he informed the bishop of Rome concerning them; and gave him such an account of them as satisfied him they had no real inspiration, though before he had been inclined to countenance them. Some time after this Praxeas came over into Africa, perhaps to Carthage, where Tertullian was acquainted with him.

SECTION IV.

He suffered in the Cause of Christ.

PRAXEAS had suffered imprisonment, if not other afflictions, during the rage of some persecution for the sake of the Christian religion. After which, upon his coming to Rome, he openly professed his opinions concerning Christ, which were not approved of by all: this he did particularly in Africa, where he made many converts.

SECTION V.

Once confuted and signed a Recantation, but afterwards professed again his former Principles.

A CERTAIN person had a dispute with him there upon that head, and had such an advantage over him that he owned himself confuted; and signed a recantation, which was in being among the catholics when Tertullian wrote against him. The disputant who had that advantage was very probably Tertullian himself, though from a principle of modesty, he does not say so expressly. As that recantation was lodged with the catholics, it is fairly concluded that Tertullian was at that time among them. Indeed he expressly says he was, and that it was his afterwards taking upon himself to defend the Montanists' principles, which was the cause of the separation. What induced Praxeas to sign such a recantation is not certain, whether it was real conviction, or some other consideration. But as he afterwards maintained again the same doctrine, it gave occasion for people to say it was not sincere.

SECTION VI.

A Believer in Baptism, and the general Articles of the Christian Faith.

I NEED not particularly shew that Praxeas and his followers practised baptism, and believed the general articles of religion, as other Christians did. I shall only observe what is said of those opinions of his, which were disliked by some, and then speak of his testimony to the scriptures.

Nam iste primus ex Asiâ hoc genus perversitatis intulit Romæ, homo et alias inquietus, insuper de jactatione martyrii inflatus, ob solum et simplex et breve carceris tædiumNam idem tunc episcopum Romanum, agnoscentem jam prophetias Montani, Prisca, Maximillæet ex eâ agnitione pacem ecclesiis Asia et Phrygiæ inferentem, falsa de ipsis prophetis et ecclesiis corum adseverando coëgit literas pacis revocare jam emissas Ita duo negotia diaboli Praxeas Romæ procuravit, prophetiam expulit, et hæresim intulitFruticaverant avena Praxeanæ, hic quoque superseminatæ, dormientibus multis in simplicitate doctrinæ traductæ dehinc per quem Deus voluit, etiam evulsæ videbantur. De

nique caverat pristinum doctor de emendatione suâ. Et manet chirographum apud Pyschicos, apud quos tunc res gesta est. Exinde silentium. Et nos quidem postea agnitio Paracleti atque defensio disjunxit a Psychicis. Avenæ vero illæ utique tunc semen excusserant. Ita aliquamdiu per hypocrisin subdolâ vivacitate latitavit, et nunc denuo erupit. Adv. Pr. c. 1. p. 634. C. D. p. 494. 20.

b Et quia dixisti, et aquam esse mendacem, etiam hoc disce, ubi eam (f. veram) poteris invenire: Apud Praxeam, Patripassianum, qui ex toto Filium negat, et Patrem passum esse contendit? Optat. lib. 5. cap. 1. p. 80.

And I immediately place at the bottom of the page the concluding article of the Additions to Tertullian's book of Prescriptions.

SECTION VII.

A strenuous Assertor of the Divine Unity.

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He asserted the unity of God, and denied a real Trinity; as Tertullian says at the beginning of his treatise against him. Again, he held the Jewish doctrine, denying the distinct personality of the Son and Spirit. He contended that by the Word was to be understood the wisdom, the will, the power, the voice or command of God; not a distinct personal substance, which would be introducing two gods.

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Praxeas moreover said that the man Jesus was the Son of God, and born of the virgin, and that the Father dwelt in him; or that there was a union of the Deity, or Divine nature ' with the man Jesus.' Which occasioned Tertullian and others to say of him, as also of the Sabellians, that they were Patripassians; and believed the Father to have been born, crucified, and died. That this is said without good ground has been shewn formerly. They held Jesus to be a man, and said that God was with him in a superior and more intimate manner than with any other man or prophet whatever; but it was not a personal union.

SECTION VIII.

He would not allow that the Father suffered.

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WITH regard to Praxeas and his followers, we know from Tertullian himself that he did not say the Father suffered; they only allowed compassion with the Son suffering. I place below a passage of Tertullian on this head at length, and likewise a passage out of the Oriental doctrine, where a like opinion is ascribed to Theodotus.

* Sed post hos omnes etiam Praxeas quidam hæresim introduxit, quam Victorinus corroborare curavit. Hic Deum Patrem omnipotentem Jesum Christum esse dicit: hunc crucifixum passumque contendit et mortuum. Præterea seipsum sibi sedere ad dexteram suam, cum profanâ et sacrilegâ temeritate proponit. cap. 53. p. 255. 218. 22.

b Vane diabolus æmulatus est veritatem-Unicum Dominum vindicat Omnipotentem mundi conditorem, ut et de unico hæresim faciat. Ipsum dicit Patrem descendisse in virginem, ipsum ex eâ natum, ipsum passum, denique ipsum esse Jesum Christum. Contr. Pr. cap. 1. p. 634. A. 498. 8. Paracletum fugavit, et Patrem crucifixit. Ibid. D. p. 494. 28. < Cæterum, Judaïcæ fidei ista res, sic unum Deum credere, ut Filium ei adnumerare nobis, et post Filium Spiritum. Quid enim erit inter nos et illos, nisi differentia ista? Quod opus Evangelii,si non exinde Pater et Filius et Spiritus tres crediti, unum Deum sistunt? Ibid. cap. 31. p. 663. D. p. 512. 41. Faciamus hominem ad imaginem et similitudinem nostram -Aut numquid angelis loquebatur, ut Judæi interpretantur, quia nec ipsi Filium agnoscunt? Ibid. cap. 12. p. 643. A. p. 500. 3.

d Non vis enim eum substantivum habere in re per substantiæ proprietatem, ut res et persona quâdam videri possit, et ita capiat secundus a Deo constitutus, duos efficere, Patrem et Filium, Deum et Sermonem. Quid est enim, dices,

* These two quotations confirm the account formerly given from Beausobre (see Vol. i. p. 584.) of the distinction in the Noëtian or Sabellian Theology between the Word and the Son of God. The Word was the wisdom of God dwell

sermo, nisi vox, et sonus oris? cap. 7. p. 638. C, D. p. 497.

13.

• Ecce, inquiunt, ab angelo prædicatum est (Luc. 1. 35.) propterea, quod nascetur sanctum, vocabitur Filius Dei: Caro itaque nata est, Caro itaque erit Filius Dei. Ad. Prax. c. 27. p. 659. D. 510. 23.

f Ut æque in unâ personâ utrumque distinguant, patrem et Filium, dicentes Filium carnem esse, id est hominem, id est Jesum; patrem autem Spiritum, id est Deum, id est Christum.* Ibid. p. 659. A. 510. 15.

Itaque post tempus Pater natus, et Pater passus est. Ipse Deus, Dominus omnipotens Jesus Christus prædicatur. Ib. cap. 2. p. 634. D. p. 494. 37.

h Vol. i. p. 584, 585.

Times dicere passibilem, quem dicis compassibilem. c. 29. p. 662. B. 512. 12.

* Ergo nec compassus est Pater Filio: sic enim directam blasphemiam in patrem veriti, diminui eam hoc modo sperant, concedentes jam patrem et filium duos esse: filius si quidem patitur, pater vero compatitur. Stulti et in hoc. Quid enim est compati quam cum alio pati? Porro si impassibilis Pater, utique et incompassibilis; aut si compassibilis, utique passibilis. Ad. Prax. c. 29. p. 662. A. 512. 8.

1 Είτα εκλαθομενοι της δόξης τα Θε8, παθειν αυτόν λέγεσιν αθεως. Ο γαρ συνεπαθησεν ὁ πατηρ σερεος ων τη φύσει, φησιν ing in the man Jesus, who was conceived in the womb of the virgin by the Holy Spirit, and was therefore called the Son of God.

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