him; and fhews him that there must be fuch a difference from his own Principles of Aftrology: which the old Man owns to be true. Then the old Man proposes his Scheme of aftral Fatality. Clement in anfwer, propofes a way how to detect the uncertainty of Aftrological Predictions; which the old Man cannot deny. Peter infifts, that no one knows fuch things certainly but God alone; and that we ought to own fo with Chrift himself, and be content with what he, who is the True Prophet, has revealed. Then Clement defires leave to give an account of the Heathen Gods; which he does at large, in that -learned historical Difcourfe which is not here tranflated, as of no ufe to the English Reader. After which Niceta alledges the Allegorical Interpretations of the Heathen Philofophers, as to thofe Fables about their Gods; which Aquila expofes, and Peter feconds. At Clement's defire Niceta adds a particular allegorical Explication, current among the Heathen, of the Supper of the Gods; and fhews what various ways that Fable may be turn'd. Peter thereupon takes occafion to curb Men as to their partial Interpré.tations of Scripture; and warns them to take their Notions thence, and not to make the Scriptures agree with their Notions. He also makes 'an excellent and ferious Exhortation to Fauftinianus, that at this Age he will no longer delay his endeavours after Repentance and an holy Life; extending that Exhortation to all Ages and Conditions of Men: That Enquiry muft be made out of the Love of Truth; that the Christian Rules are excellent, and of a nature fuperior to thofe of the Philofophers; as having relation to God, and his Authority and Rewards, and out of the fear of his Anger. At laft

he

he expofes thofe Philofophers who fay, God is not capable of Anger; and thofe that pretend to know his Will without Revelation. And fo having cured fome of the Sick and Poffeffed, he difmiffes the Multitude. So far the main of the Book, as it was extant in both Editions, even in Rufinus's days. Now comes the Conclufion, which was even then wanting in the spurious Edition. One comes and informs them that Apion and Anubion were come from Antiach to Laodicea with Simon Magus. Pauftinianus defires leave of Peter to go and fee Apion and Anubion, who were his intimate Friends. Peter gives him leave. He returns with the face of Simon, into which his own was transform'd by Magick, to the affrightment and furprize of all. Parr hears how Simon had rail'd at him at Anticb, and had enrag'd that City against him; and how Cornelius the Centurion had given out that he was come to feize Simon, as a Magician; and why Simon ran away himself, and put his own Face on Fauftinianus, viz. That he might escape, and the other be feiz'd and put to death for him; and fo he might be reveng'd on Fauftiniamu's Sons Niceta and Aquila, for leaving him, and going over to Peter. Peter contrives that this magical Trick of Simon's may turn to his own ruin, and to the regaining a good Opinion of himself in the Antiochians. Fauftinianus confeats, and goes with the Face of Simon to Anth; and there unfays what Simon had faid againft Peter, and owns, that all was Lyes and Wickedness, and gives an high Character of Peter; till the People have a mighty Indignation at Simon, and a great defire to fee Peter. Fauftinianus, by the power of Peter, recovers his native. Countenance. Peter fettles the Church of Laob 2.

dicea,

dicea, and goes to Antioch; where he is most kindly receiv'd by the Inhabitants. There he preaches, and heals the diseased; and has fuch vaft fuccefs, that no fewer than ten Thoufand are baptiz'd in the fpace of feven days. Hereupon Theophilus, the principal Perfon in the City, dedicates a large Building for a Church; wherein a Throne was ordain'd for Peter by the whole Multitude. At laft Fauftinianus declares that he was now fatisfy'd. Peter appoints a folemn Faft, baptizes him, and gives the People an account of all the Accidents that had befallen him. The People receive him as an Angel, and him fuch honour as was due to the Apostle himfelf. And fo ends the Tenth and laft Book of thefe Recognitions. I proceed in the next place,

pay

VII. To make fome brief, but useful Obfervations from the Contents of this Book. Accordingly I hence obferve in general,

(1.) That the State of the Church in the end of the Firft, or beginning of the Second Century, was fuch as the Scripture, and chiefly the Apoftolical Conftitutions fuppofe and defcribe. In particular, (2.) That Men were admitted into the Church by Baptifm in the Name of the Father, the Son, and the Holy Ghoft: That that holy Ordinance was adminiftred after the Perfons and the Church had fafted on that account, and usually on a Festival Day; after the Anointing with holy Oil, according to the L.I. §. 10. Conftitutions. (3) That the Jewish Chriftians

Paffim.

ftill obferv'd the Jewish Festivals at Ferufalem. Paffim. (4) That the Sacred Books moft quoted by the

Christians, were the fame that the Conftitutions themselves do recommend, without the fo frequent ufe of thofe added in the last Apoftolical

Canon.

Canon (5) That the reading in the Sacred Paffim.
Books was then generally the fame that we have

now in our Copies. (6.) That Simon of Sama- §. 12, &c.
4, of the Village Gitthon or Gath, was a great L.II. $.7,
oppofer of the Gofpel, tho he had once been &
baptized: That he was a Magician, and did
many ftrange and fupernatural things; yet that
they were only furprizing and wonderful, but
of no real Benefit to Mankind: That he had three
Difputations with Peter at Casarea about the True
Prophet, and about the Monarchy or Unity of God,
in the prefence of Barnabas, Clement, Niceta
and Aquila. That Peter overcame him, and
drove him away to Rome; all exactly according
to the Scripture, and Apoftolical Conftitutions.
(7.) If the Apostles were mistaken or worsted §. 17. L.
in fome Points or Difputations, where they II. §.339
had no Revelation from God, this ought not to 34.
prejudice the Truth of Chriftianity, which de-
pends on the Infallibility of the true Pro-
phet, and the Apoftles Faithfulness in deliver-
ing what he taught; and not on the Infallibility
or compleat Knowledg of the Apoftles themselves.
(8.) That Clement was a Roman by birth, and a Paffim.
known and constant Follower of Peter; and, if the
Epiftle antiently prefix'd be of Authority, made
Bishop of Rome alfo by him, according to the
Conftitutions. (9.) That the Faithful did not
originally join in Prayers with the Unbaptized,
no not in the Graces at their Meals; and fo
not at thofe Meals themselves; in a full agree
ment with the Rules in the Conftitutions.
(10.) That the antient Faith of Chriftians was §. 24.
the very fame that is in the Scripture and Con- L. III.
ftitutions; and as to the Son and Spirit of God, §. 2
was very agreeable to that which the Eunomians with Ru-:
preferv'd in the Fourth Century: and that the fin. prins

b 3

Athana

Pajjim.

II.

priùs.

2, 4. S. 29.

Athanafian Doctrines about thofe matters are deriv'd from the antient Hereticks of the very Paffim. First Century it felf. (11.) That the grand Defign of God in the prefent Conftitution of things is to bring Men into fuch Circumftances, wherein their good Difpofition, their Love to God, and Obedience to him may be fully tried; and his Election is of those that approve themselves upon fuch trial; and his Reprobation of them that forfake him and their Duty to him only Gen. vi. thereupon. (12.) That the Sons of God who went in unto the Daughters of Men, and were the Fathers of the Giants before the Flood, were not Angels, but those that had formerly been juft and chafte, who fell into unlawful Lufts with the Daughters of §. 35. the Wicked. (13.) That the Molten Calf was the representation of the Egyptian Apis, as the Confti36, &c. tutions affirm. (14) That the old Method of facrificing Beafts was rather permitted, and regulated as to the Manner and Object by Mofes, than originally enjoin'd by him; and that it was to laft but till the time of the coming of the true Prophet, and his Inftitution of Baptifm. (15.) That the antient Herefies or Schifms among the Jews were the fame that the Conftitutions inform us of. (16.) That James the Bishop of Jerufalem had a mighty respect paid him by all Chriftians, even by Peter the Apostle himself; as being the firft and principal Bishop in the Chriftian Church. (17.) That the foundation of the 30 Æons of Valentinus, feems to have been the felect number of Dofitheus's and Simon Magus's 30 fame Difciples. (18.) That we muft know and practife the Fundamental Doctrines and Duties of Chrif tianity, e'er we can hope to have Myfteries reveal'd, or Difficulties clear'd to us. (19.) That the Gospel aims at Peace; but by the obstinacy

§. 54.

Paffim.

L. II. §.

7, &c.

§. 20, &c. Ples.

§. 26, &c.

of