again: "Does it not appear to you that the Scripture forbids any prophet to receive gifts and money? When, therefore, I see a prophetess receiving both gold and silver, and precious garments, how can I fail to reject her?" Again, further on, respecting a certain one of their confessors, he says: "Moreover, Themison, who was completely clad in a most plausible covetousness, who could not bear the great characteristic of confession, but threw aside bonds and imprisonment for the abundance of wealth, and though it became him to walk humbly, boasted as a martyr, and dared to imitate the apostles by drawing up a certain catholic epistle, to instruct those who had a better faith than himself, to contend for doctrines of empty sound, and to utter impieties against the Lord and his apostles and the holy church." Again, speaking of others that are honoured among them as martyrs, he writes thus: "But not to speak of many, let the prophetess tell us the circumstances of Alexander, who called himself a martyr, with whom she feasted, the same too that is adored by numbers; whose robberies and other crimes, for which he was punished, it is not for us to tell, but which are preserved in the public records. Which of them forgives another his sins? Does the prophetess forgive the martyr his robberies? or the martyr forgive the prophetess her avarice? Although the Lord has said, 'lay not up for yourselves gold or silver, nor two coats,' these, in direct opposi tion, have committed great crimes in regard to the possession of things thus prohibited. For we shall show, that those that are called martyrs and prophets among them, have derived pecuniary gain, not only from the wealthy, but from the poor, and from widows and orphans, and if they have any confidence (of innocence) in this, let them stand and settle these matters with us; so that if they are convicted, they may abandon their misdemea nours hereafter.

"The fruits of a prophet must be examined; for by its fruits the tree is known. But that those who wish may understand the circumstances respecting this Alexander, he was tried by Æmilius Frontinus, the proconsul (of Asia) at Ephesus, not for the name (of Christian), but for the robberies which he dared to commit, as he had already been a transgressor.

Then, however, pretending to the name of the Lord, he was liberated, after he had spread his errors among the faithful there. But the church of the place whence he sprung would not receive him, because he was a robber. Those, however, that wish to learn his history, can consult the public archives of Asia. And yet the prophet professed to be totally ignorant of having lived with him many years; but by refuting him, through him, we also overturn the pretensions of the prophet. The same thing could be shown in many others, and if they have the courage let them undergo the test of argument." In another part of the same work, he adds the following, respecting their boasted prophets: "If," says he, "they deny that their prophets took presents, let them at least acknowledge, that, if they should be proved to have received them, they are no prophets. And of these matters we will furnish a thousand proofs. But it is necessary that all the fruits of a prophet should be examined. Tell me, does a prophet dye (his hair)? Does a prophet stain (his eyelids)? Does a prophet delight in ornament? Does a prophet play with tablets and dice? Does he take usury? Let them first acknowledge these things, whether they are right or not; and I will show that they have been done by them."

This same Apollonius relates, in the same work, that it was forty years from the time that Montanus undertook his pretended prophecy down to the period when he wrote his work. And again he says, that Zoticus, who was also mentioned by the former historian, when Maximilla was pretending to utter prophecies at Pepuza, attempted to interfere and reason with the spirit by which she was stimulated, but was hindered by those that followed her opinions. He mentions, also, a certain Thraseas among the martyrs of the times, and also that it was handed down by tradition, that our Saviour commanded his disciples not to depart from Jerusalem for twelve years. He quotes, also, the Revelations of John as testimony; and relates, also, that a dead man was raised by the divine power, through the same John, at Ephesus. Many other matters he also states; by which he abundantly refutes the error of the abovementioned heresy.These are the matters stated by Apollonius.

CHAPTER XIX.

The opinion of Serapion respecting the heresy of the Phrygians.

SERAPION, Who is said about this time to have been the bishop of the church of Antioch, after Maximinus, has also made mention of the writings of Apollinaris against the same heresy. In a private letter, which he wrote to Caricus and Ponticus, he mentions him, and also refutes his heresy in the following words: "But that you may also see, that the influence of this lying party of a new prophecy, as it is called, is abominated by all the brethren in the world, I have also sent you the epistle of Claudius Apollinaris, that most blessed bishop of Hierapolis in Asia." In this same epistle of Serapion are also given the subscriptions of several bishops. Of whom one wrote as follows: "I, Aurelius Cyrenius, a witness, wish you health." Another, as follows: "Elius Publius Julius, bishop of Debeltum, a colony of Thrace, as sure as God lives in the heavens, the blessed Sotas, in Anchialus, wished to cast out the dæmon from Priscilla, and the hypocrites would not suffer him." The signatures of many other bishops who bear witness to the facts, are given in their own hand in this epistle. And such are the statements referring to these.

CHAPTER XX.

The writings of Irenæus against the schismatics at Rome.

BUT Irenæus composed various epistles in opposition to those that attempted to disfigure the sound institutions of the church at Rome. One addressed to Blastus, On Schism. One to Florinus, On Sovereignty, or on the truth that God is not the author of evil: for the latter appeared to maintain this opinion. On whose account, as he was again on the point of being carried away by the Valentinian delusion, Irenæus also wrote the treatise on the Ogdoad, or the number eight; in which book he also shows that he

was the first that received the original succession from the apostles. There, also, at the close of the work, we found a most delightful remark of his, which we shall deem incumbent on us also to add to the present work. It is as follows: "I adjure thee, whoever thou art, that transcribest this book, by our Lord Jesus Christ, and by his glorious appearance, when he shall come to judge the quick and dead, to compare what thou last copied, and to correct it by this original manuscript, from which thou hast carefully transcribed. And that thou also copy this adjuration, and insert it in the copy." These things may be profitably read in his works, and we hope with equal profit have been related by us, that we may have these ancient and truly holy men, as the noblest examples before us. In that epistle, indeed, which we have already mentioned, and which Irenæus addressed to Florinus, he again speaks of his intimacy with Polycarp. "These doctrines," says he, "O Florinus, to say the least, are not of a sound understanding. These doctrines are inconsistent with the church, and calculated to thrust those that follow them into the greatest impiety. These doctrines, not even the heretics out of the church ever attempted to assert. These doctrines were never delivered to thee by the presbyters before us, those who also were the immediate disciples of the apostles. For I saw thee when I was yet a boy in the lower Asia with Polycarp, moving in great splendour at court, and endeavourning by all means to gain his esteem. I remember the events of those times much better than those of more recent occurrence. As the studies of our youth growing with our minds, unite with it so firmly that I can tell also the very place where the blessed Polycarp was accustomed to sit and discourse; and also his entrances, his walks, the complexion of his life and the form of his body, and his conversations with the people, and his familiar intercourse with John, as he was accustomed to tell, as also his familiarity with those that had seen he Lord. How also he used to relate their discourses, and what things he had heard from them concerning the Lord. Also concerning his miracles, his doctrine, all these were told by Polycarp, in consistency with the holy Scriptures, as he had received them from the eyewit

nesses of the doctrine of salvation. These things, by the mercy of God, and the opportunity then afforded me, I attentively heard, noting them down, not on paper, but in my heart; and these same facts I am always in the habit, by the grace of God, to recall faithfully to mind. And I can bear witness in the sight of God, that if that blessed and apostolic presbyter had heard any such thing as this, he would have exclaimed, and stopped his ears, and according to his custom, would have said: "O good God, unto what times hast thou reserved me, that I should tolerate these things." He would have fled from the place in which he had sat or stood, hearing doctrines like these. From his epistles, also, which he wrote to the neighbouring churches, in order to confirm them, or to some of the brethren in order to admonish or to exhort them, the same thing may be clearly shown." Thus far Irenæus.

CHAPTER XXI.

The martyrdom of Apollonius, at Rome.

ABOUT the same period, in the reign of Commodus, our circumstances were changed to a milder aspect, as there was peace by the grace of God prevailing in the churches throughout the whole world. Then also the salutary doctrine brought the minds of men from every race on earth, to the devout veneration of the Supreme God. So that now, many of those eminent at Rome for their wealth and kindred, with their whole house and family, yielded to their salvation. But this was not to be easily borne by the adversary of all good, that dæmon who in his own nature is envy itself: for he again prepared for action, and commenced plotting various devices against us. He led to the tribunal Apollonius, one of the faithful at that day, renowned for his learning and wisdom, by stimulating a certain man, well calculated to be his minister for such a purpose, to bring accusation against him. But this miserable instrument, entering upon the charge out of season, when such informers were not suffered to