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as it seems, the whole New Testament. After his long account of the four gospels, and their symbolical representations before transcribed, he observes: All these, though four, are one, because they proceed from one mouth.' Explaining some words in the Revelation, he says: "They confute those who say that one spake in the prophets, and another in the gospel.' Again, The doctrine of the Old Testament is connected with the New.' He often speaks of the Old and New Testament.

12. We have seen then in Victorinus very valuable testimonies to the four gospels, the Acts of the apostles, thirteen of St. Paul's epistles, and some expressions which may be thought allusive to the epistle to the Hebrews, as also a plain quotation of the first epistle of St. Peter, beside his express testimony to the author of the book of the Revelation, and his Commentary upon it. And there might be other books received by him, as of authority, though not expressly mentioned in his few remaining works. Unquestionably he received all those scriptures of the New Testament, which were generally received by Christians in all times, and all over the world. We have also observed him to speak distinctly of a collection of sacred writings, called the Gospel,. and the New Testament. Finally, we should not forget here the evidences we saw at the beginning of this chapter of Victorinus's writing Commentaries upon several books of the Old Testament, and some of the New; proofs of his application and industry, and of his unfeigned affection and ardent zeal for the holy scriptures, and for the Christian religion: which he recommended not only by the labours of his life, but also by the patience and fortitude of a violent, but willing, death for its sake.

CHAP. LVII.

METHODIUS, BISHOP OF OLYMPUS IN LYCIA.

I. His history. II. His works. III. Testimonies to him. IV. Select passages of Methodius. V. His testimony to the books of the New Testament: and first, of the four gospels: VI. Of the Acts of the apostles: VII. Of St. Paul's epistles: VIII. Of the epistle to the Hebrews: IX. Of the catholic epistles : X. Of the Revelation. XI. Forms of quoting, general divisions, and respect for the scriptures. XII. Texts explained. XIII. The sum of his testimony.

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1. ́METHODIUS, bishop of Olympus in Lycia, and afterwards of Tyre, a man of a neat and ⚫ correct style, composed a work against Porphyry in several books. He also wrote a Banquet of ten Virgins; Concerning the Resurrection, against Origen, an excellent book; and against him likewise Of the Pythoness; and Of liberty, [or free will;] Commentaries also upon Genesis and the Canticles; and many other works, which are in the hands of every body. He obtained ⚫ the crown of martyrdom at Chalcis in Greece, at the end of the last persecution; or, as some say, under Decius and Valerian.'

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So writes Jerom in his book of Illustrious men. Eusebius makes no mention of Methodius in his Ecclesiastical history. The reason of it has been supposed by many learned men to be, that Methodius had written against Origen, whom Eusebius greatly admired. Nay, Valesius says, moreover, it was out of envy and hatred of Methodius, that Eusebius wrote after him against

a Hæ prædicationes, quamvis quatuor sunt, una est tamen, quia de uno ore processit. p. 416. A

Arguit qui alium in prophetis, alium in evangelio dicunt essé locutum. p. 416. D.

< Conjuncta veteris testamenti prædicatio cum novo. p. 417. F.

a Sic nec prædicatio novi testamenti fidem habet, nisi habeat veteris testamenti prænuntiata testimonia. p. 417. A.

e Methodius, Olympi Lycia, et postea Tyri episcopus, nitidi compositique sermonis adversus Porphyrium confecit libros, et Symposium decem Virginum, de Resurrectione opus egregium contra Origenem, et adversus eumdem de Pythonissâ,

et de Autexusio. In Genesim quoque, et in Cantica Canticorum commentarios; et multa alia, quæ vulgo lectitantur. Et ad extremum novissimæ persecutionis, sive, ut alii affirmant, sub Decio et Valeriano, in Chalcide Græciæ, martyrio coronatus est. De V. I. cap. 83.

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f Nam cum omnes ecclesiasticos scriptores in hoc opere accurate commemoraverit, Methodium tamen de industria prætermisit, eo quod Origenem, quem ipse præcipue mirabatur, impugnavisset. Hinc etiam est, quod contra Porphyrii libros, post eumdem Methodium scripsit, quasi æmulatione quâdam et odio adversus Methodium incitatus. Vales. Ann. in Eus. 1. vi. c. 33. p. 128. B.

Porphyry. But this last supposition appears to me uncharitable: however, we are informed by Jerom that Eusebius, in his Apology for Origen, complained of Methodius for writing against Origen, after he had more than once spoken of his sentiments without any censure or dislike. And from the accounts we have of the works of Methodius, and some remaining extracts out of them, it appears, that not only several of his pieces were written against Origen, but likewise that he sometimes treated that great man not very civilly.

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"Socrates' writes, that Methodius, after he had long opposed Origen, as if he recanted what he had said, commended him in a dialogue, called Zeno. Tillemont thinks Socrates is not to be credited herein: and Baronius long ago charged that ecclesiastical historian with being guilty of a manifest falsehood in this account: for he says the quite contrary is the truth, as we learn from Eusebius himself: Methodius first approved of Origen, and afterwards wrote against him. Besides, how should Socrates become acquainted with this recantation of Methodius, which is unknown to every body else; which Eusebius, Rufinus, and other defenders of Origen, say nothing of? Whereas, says Baronius, if they had known it they would have transcribed it in letters of gold, and shewn it every where. On the other hand Valesius, Huet, and Pagi, maintain the truth of the relation in Socrates. But it seems to me not impossible that Socrates mistook the time of writing that dialogue, which might be written before Methodius had taken a disgust against Origen. Or, if indeed it was written afterwards, as Socrates supposed, I think it reasonable to conclude the commendation there given Origen was a small matter of no great moment, and far short of a recantation. Baronius's reasoning appears solid: if Methodius had recanted what he had written against Origen, it would have been mentioned by his apologists. suppose the meaning of Eusebius's words above cited by Jerom to be this: That Methodius in his own writings, in several places, had treated of several sentiments that were disliked in Origen; and that Methodius in those more early pieces appeared to be much of the same opinion with Origen: but afterwards he wrote against him with a good deal of bitterness; of this conduct Eusebius complained. And it has been observed by Tillemont, that in the Banquet of the ten Virgins, probably one of the first books published by our author, there are several sentiments very near resembling those called Origen's. Methodius, says that learned writer, in one place very nearly follows the opinion of Origen upon the pre-existence of souls, which are at length sent from heaven into bodies. He seems also to say, (as Origen was accused,) that in the glory of heaven men shall be changed into the nature of angels. These things, not to insist now on any other, are found in that Banquet.

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Upon the whole, as Eusebius was not unacquainted with Methodius, and has been careful to mention a great number of ecclesiastical writers in his history, his silence about this bishop may be very probably ascribed to the cause above-mentioned, his displeasure against him for writing against Origen, and treating him roughly: that silence must also be reckoned an argument, that Methodius did never retract: for that would have been much for Origen's honour; it would. have reconciled his admirers to Methodius, and they would have spoken of it frequently, and Eusebius would not have failed to give him an honourable place in his Ecclesiastical History. There are considerable difficulties about the place of which Methodius was bishop. Jerom said above, that he was at first bishop of Olympus. Socrates too says expressly, and at length, that he was bishop of a city in Lycia, called Olympus. He is now very commonly called bishop of Patara, and at other times of Tyre. Suidas says, Methodius was bishop of Olympus in Lycia, or of Patara, and afterwards of Tyre: in which words there is supposed to be an

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• Eusebius, Cæsariensis episcopus, cujus supra memini, in sexto libro awoλoyias Origenis hoc idem objicit Methodio episcopo et martyri, quod tu in meis laudibus criminaris, et dicit: quomodo ausus est Methodius nunc contra Origenem scribere, qui hæc et hæc de Origenis loquutus est dogmatibus? Hieron. Apol. adv. Ruf. 1. 1. p. 359. Bened.

• Μεθοδίος μεν εν πολλά καταδραμων το Ωριγένος, ύστερον, ως εκ παλινωδίας, θαυμάζει τον ανδρα εν τω διάλογῳ, ἐν ἐπε pave Zevura, H. E. 1. vi. cap. 13. p. 320. A.

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Tillem. St. Methode. Mem, Ecc. T. v. P. iii. p. 139, 140;
Baron. Ann. 402. n. xvii.

* Vales, ad Socr. 1. vi. c. 13.

f Huet Origenian. l. ii. c. iv. num. ii.

Pagi Crit. 402, n. iii.

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ambiguity for they may mean, that Olympus was sometimes called Patara; or, that it is doubtful which of those two places he was bishop of: but, that Patara and Olympus were two different places might be shewn. They are expressly named by Strabo, as two of the six large cities of Lycia: and how he should be bishop of both is not easy to conceive.

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Jerom says that Methodius was afterwards bishop of Tyre; and so likewise Suidas from him, or from his Greek interpreter Sophronius: which yet is not easy to be accounted for, nor very probable; such removals or translations of bishops not being then very common. Tillemont thinks that if Methodius was bishop of Tyre, he must have succeeded Tyrannio, a worthy pastor of that church, particularly mentioned by Eusebius, as one of the illustrious martyrs of Dioclesian's persecution, who was drowned in the sea near Antioch.

It is, however, very likely that Methodius was for some time, if not to the end of his life, bishop of Olympus in Lycia: since Socrates gives him that title, as well as Jerom. Besides, in one of his works, he informs us of a wonderful thing he had seen upon Olympus, a mountain of Lycia; which, according to Strabo, adjoined to the city of the same name.

In Jerom's days there were two different opinions about the time of this person's death; for some thought he suffered under Decius or Valerian: but this opinion is inconsistent with his writing against Porphyry, who did not publish his books against the Christians till about the year 270. The other is Jerom's own opinion, that Methodius had the honour of martyrdom at the end of the last, or Dioclesian's persecution: therefore in the year 311 or 312, as Tillemont shews; not in the year 302, or 303, as Du Pin' says, if his numbers are rightly printed in my edition. Methodius is placed by Cave as flourishing about the year 290, against which I have no exceptions to make: for it is not unlikely that he was ordained bishop about that time.

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But though the above-mentioned opinion of Jerom concerning the time of the death of Methodius may be reckoned very probable, yet what he says about the place of it is not very easy to be received.

In this uncertainty are we about several material things relating to Methodius: which may be imputed partly to his own modesty, who had said little of himself in his works; and partly, and chiefly, to the neglect, or the resentment and ill-will of Eusebius: who, it is likely, could have left us good memoirs of him, if he had pleased.

Thus much we may rely upon, that he was bishop, and probably of Olympus in Lycia, as was before shewn; and that the same bishop suffered death for the Christian religion, probably in the persecution begun under Dioclesian: and, beside what we have already seen from Jerom and others, it may be observed here, that he is called bishop and martyr by Photius, and by *Theodoret. Hereafter I may add some more passages confirming these particulars.

I shall conclude the brief history of this person with one observation: it is an obvious thought and a conjecture likely to arise in the minds of not a few, that since Methodius is said to have been bishop of so many places, and there were in Jerom's time two very different opinions concerning the time of his death, possibly there were two of this name in the third century, both bishops and martyrs; one somewhat obscure, the other well known, for his writings at least.. II. Of these we have a pretty good account left us: and I must take some notice of them before I proceed to make extracts.

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1. The first mentioned by Jerom in his Catalogue is the work or books against Porphyry, which in another place he says amounted to ten thousand lines. St. Jerom has spoken of this work more than once in his Commentary upon the book of Daniel, and elsewhere. Of this work there is now nothing remaining, except a few fragments, which are but of small consequence. The three chief writers against Porphyry were Methodius, Eusebius, and Apollinarius : and Philostorgius, as we are informed by Photius, gave the preference to Apollinarius above the other two.

2. The next piece mentioned by Jerom, as above, is the Banquet of ten Virgins, or Of Strab. 1. 14. p. 665. A.

Eus. 1. viii. cap. 13. p. 307, 308.

b As before p. 133.

d Vid. Excerpt. ex libr. de Resurr. ad. Comb. p. 301. ap. Phot. Cod. 234. p. 924. 666.

e Ubi supra. p.

'See Till. as before, p. 133, and note 2.

s Du Pin Bibl. des Aut. Ecc. T. i. p. 195, à Amst.

Till. as above, p. 133, and note 3. i Cod. 235. p. 932.

Dialog. i. p. 37.

1 Methodius usque ad decem millia procedit versuum. Hieron. Ep. 83. [al. 84.]

m. In Dan. Pr. et cap. xii. v. ult.

n Adv. Ruf. 1. 2. p. 433. in T. iv. P. ii. et Ep. 30. [al. 50] p. 236. in ib. • Ap. Combefis. p. 442, &c.

• Ότι, φησιν, Απολλινάριος κατὰ Πορφύριο γράψας επί πολύ κρατειν των ηγωνισμένων Ευσεβίῳ κατ' αυτό, αλλά και των Μεθοδία κατά της αυτής υποθέσεως σπυδασματων. Philost. H. E. 1. viii. c. 14.

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Chastity. Out of this work, which is a dialogue, there are large extracts in Photius: and we still have it entire, answerable to the quotations made by the ancients. Photius indeed censures this work he says there are in it Arian and other erroneous opinions, and therefore suspects. it to have been interpolated: but that suspicion is now judged groundless by most of the learned • moderns.

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3. The book of the Resurrection, written against Origen, is called by Jerom an excellent, work: this too was a dialogue: there are large extracts out of it in Photius: and Epiphanius" transcribed a good part of it into his work against heresies.

4. Of the next work mentioned by Jerom, Of the Pythoness, or the cunning woman, whom Saul consulted, likewise against Origen, nothing now remains.

5. Nor have we any thing of his Commentaries upon Genesis, or the Canticles, that is considerable, and that can be relied upon.

6. There are large extracts in Photius out of the treatise Of Free-will; or, Of the Origin of Evil. Tillemont observes, that Jerom seems to say, this work also was written against Origen: but this does not appear by what Combefis has given. He adds, it is a dialogue, in which an orthodox person confutes two Valentinians. Fabricius ' however says, this treatise was written against the Valentinians and Origen.

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7. Photius has also extracts out of another work. of Methodius, entitled, Of the Creatures, not mentioned by Jerom. This book was plainly written against Origen, whom he here more than once calls centaur; as if he had been some compound creature, partly heathen, partly christian; or, as Fabricius expresseth it, because he mixed things sacred and prophane, christian and heathen principles all together.

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8. We now plainly perceive that there were at least three or four pieces of Methodius written against Origen, and that he sometimes treated that great man in an offensive manner: and, if the homily or tract, to be hereafter mentioned, concerning Simeon and Anna be his, we have another instance of his ill-will to Origen. This is one of the arguments of Combefis for the genuineness of that work, that the author opposeth Origen: but, supposing this not to be written by Methodius, we have nevertheless a good deal of Evidence of his aversion to that eminent person: and I think this must be allowed to make a kind of Apology for Eusebius; though I heartily wish he had not carried his resentment so far as he seems to have done. He had good reason, we will suppose, to be displeased with Methodius, and he might well censure and blame him for treating Origen as he did: nevertheless, he should have given Methodius a place among other ancient worthies in his Ecclesiastical History.

9. Theodoret has quoted a passage of Methodius out of a piece entitled, A Discourse of Martyrs of which there is nothing else remaining. I shall take notice of that passage hereafter. 10. Nor have we any thing of the dialogue called Xeno, which we before observed to be taken notice of by Socrates.

11. I think I have now put down the titles of all the works of Methodius, expressly mentioned by the ancients: however, it is not improbable that he wrote more; for Jerom says there were many others beside those mentioned by him. Eusebius's passage, above cited from Jerom seems to imply, that Methodius had written some good number of books before he became an enemy to Origen: and he might afterwards also write some other, which we are not acquainted with.

12. And there are actually several other things now extant which are ascribed to him: such as, a Homily concerning Simeon and Anna; another Homily upon our Saviour's entrance into Jerusalem; and Revelations, and a Chronicle.

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· Ότι ὁ Ωριγένης, ὃν Κενταύρον καλεί, κ. λ. Cod. 235, p. 933. ver. 28. Πάλιν δε ev, ω Κενταυρε. ib. p. 936. ver. 52. Christianam denique fidem Hippocentaurum facite, nec equum perfectum, nec hominem. Faust. Manich. 1. 15. ap. Aug. T. viii. p. 571. F.

" Quod nempe sacra profanis atque Christiana Ethnicis miscuisset dogmata. Fabr. ib. p. 256.

• Vid. Method. Combefis. p. 427, 469, 473, not. 42.

P Vid. Theodoret. Dial. i. p. 37.

9 See Tillem. Mem. Ec. T. v. P. iii. as before, p. 144, et notes 6 & 7, sur St. Methode. Vid. etiam Fabric. ut supra, p. 257,258.

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These two last I think are generally rejected as not genuine.

The second likewise I suppose is defended by very few.

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d

But the first homily, concerning Simeon and Anna, has more patrons. Not only Combefis, and some others, but Fabricius likewise pleads its genuineness. On the other hand Tillemont allows, there is no good reason to take it for a work of our Methodius. Oudin strenuously opposeth it, and thinks it the composition of some other Methodius, later than ours-by several centuries; as does Cave. Du Pin' says that it is not cited by the ancients, nor abridged by Photius. The author speaks so clearly of the mysteries of the Trinity, of the incarnation and the divinity of the Word, who he more than once says is consubstantial with the Father; of the hymn called Trisagion, of the virginity of Mary, even after her delivery; and of original sin; that there is room to doubt whether somewhat has not been added to this homily: beside that the style is more verbose, and fuller of epithets than that of Methodius.' So that learned writer. And in my opinion these particulars are sufficient to assure us, that either this homily is not genuine, (which I rather think,) or else it has been so interpolated as to be very little worth. Of this and some other things ascribed to Methodius, Grabe honestly says, they are either supposititious, or interpolated. I shall therefore make no use of this piece; or, if I do, I shall give notice of it particularly.

III. I shall now put down a few testimonies to Methodius, beside those already observed in the history of him, and in the account of his works: there is the more need of this because of Eusebius's silence. Epiphanius, who inserted a large part of the dialogue concerning the resurrection into his work, Against Heresies, calls Methodius a blessed man; and afterwards gives him the character of a learned or eloquent man, and a zealous defender of truth. Jerom has given Methodius a place in his letter to Magnus among other ancient Christian writers of note; and when he cites him, in his Commentary upon Daniel, he calls him the most eloquent martyr Methodius. Andrew of Cæsarea, about the year 500, in his Commentary upon the book of the Revelation, often cites this writer, and more than once calls him " the great Methodius; a title which he gives likewise to Justin Martyr, Irenæus, and some other ancient writers. He also calls Methodius " a blessed man: quoting him and Hippolytus, he calls them saints, or holy men. More testimonies to our author may be seen in Leo Allatius, who is a great admirer of Methodius, and prefers him to Origen: but surely that judgment is owing to partiality and prejudice. Methodius had wit and learning as well as piety: so much ought to be owned: but why he should be equalled, and even preferred to Origen, I cannot see. Doubtless Socrates would allow the four writers, whom he mentions, as enemies of Origen, (of whom Methodius is the first) a good share of learning. Nevertheless, sensible of their interiority to that eminent person, and offended at the manner in which they had treated him, he applies to them this observation: That mean and obscure people, who are unable to shine by their own merit, endeavour to make themselves considerable by detracting from others. The first,' says he, who was seized with this distemper, was Methodius, bishop of a city in Lycia, • named Olympus.' The other three mentioned by Socrates are Eustathius, Apollinarius, and Theophilus of Alexandria.

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IV. Before I proceed to this author's testimony to the books of the New Testament, I shall

a Vid. Combef. in Method. P. 469.

Fabr. ut supra, p. 257.

Tillem. as before, p. 136, & 144, & note vi.

d De Script. Ecc. T. i. p. 303, &c.

e Hist. Lit. T. i. p. 152.

Du Pin, as before, p. 200.

8 Cæterum prostat quidem unus insuper et alter Methodii tractatus, e quibus plura, eaque luculentissima, pro--catholicâ trinitatis professione testimonia allegari possent. Sed ab iis abstineo, quod tractatus isti aut supposititii, aut interpolati esse videantur. Grab. Annot. ap. Bull. Def. Fid. Nic. Sect. ii. cap. 13, in fin.

1 TOTY PARAPre Melodie. Epiph. Hær. 64. c. 11. p. 534. C. * Μεθοδιῳ, ανδρι λογιῳ οντι, και σφόδρα περι της αληθείας ἀγωνισαμένῳ. id. ib. c. 63. p. 591. A.

Ep. 83. [al. 84.]

Et ex parte disertissimus vir, martyr Methodius. in Dan. cap. xii. vers. ult.

O de Heyas Melodias.

Andr. in Apoc. p. 63. A. Vid. et.
" Ib. p. 64. E.

p. 66. B. 124. B.
• Τοις δε άγιοις, Μεθοδίῳ καί Ιππολυτῳ, κ. λ. p. 70. Ε.
P Vid. Leon. Allat. de Method. Scriptis Diatriba. ap. Hip-
polyt. Ed. Fabric. P. ii. p. 76, &c.

Fuit ingenium, et doctrina maxima Origenis. Eam si cum Methodianâ conferas, habet quod laudari potest, et debeat; tamen vilescere videtur, et dissoluta viribus fluere. Contra Methodiana est, quæ semper vigens, florens, pungens, concitans, auditorem vellicat et rapit. Mortua est Origenianâ loquacitas, si cum Methodianâ brevitate conferatur. Una Methodii pagina et luminibus oratoriis et sententiis, et pietate, et eruditione firmâ ac integrâ, centum Origenis paginas exæquat. Leon. Allat. ib. num. xvi. p. 83.

Socrat. H. E. 1. vi. c. 13, in,

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