agents, who said that they were gods. These were not only suffered to pass without persecution, but were even deemed worthy of honours by you. Simon, a certain Samaritan of the village called Githon, was one of the number, who, in the reign of Claudius Cæsar, performed many magic rites by the operation of demons, was considered a god, in your imperial city of Rome, and was honoured by you with a statue as a god, in the river Tiber (on an island), between the two bridges, having the superscription in Latin, Simoni Deo Sancto, which is, To Simon the Holy God. And nearly all the Samaritans, with a few also of other nations, worship him, confessing him as the Supreme God, and a certain Helen also, who had before been a public prostitute in Tyre of Phoenicia, but now attached herself to Simon, they called the first intelligence' that proceeded from him." Such is the testimony of Justin, with which also Irenæus coincides in his first book against Heresies, where he also subjoins an account of the impiety and corrupt doctrine of the man, which it would be superfluous for us to detail; as it is in the power of those who wish, to learn the origin, and the lives, and the false doctrines, not only of this one, but likewise of all the heresiarchs respectively, as also of the institutions and principles of all of them, as treated at large in the above-mentioned book of Irenæus. Simon, however, we have understood to have taken the lead in all heresy; from whom also, down to the present time, those that followed him still affected the modest philosophy of the Christians, so celebrated for purity of life among all. From this, however, they appeared again to depart, and again to embrace the superstitions of idols, falling down before the pictures and statues of this selfsame Simon, and the aforesaid Helen with him; venturing to offer them worship by incense, and sacrifices, and libations. Those matters which are kept more secret by them than these, at the first mention of which they say one would be astonished, and to use an oracular phrase with them, would be confounded, happen in truth to be so full of amazement, and folly, and madness, such as they are, that it is not only impossible to commit them to writing, but even to utter them with the lips to modest

men, on account of their excessive baseness and obscenity. For every vile corruption that could either be done or devised, is practised by this most abominable heresy, of a sect that ensnare those wretched females who are literally overwhelmed with every kind of vice.

CHAPTER XIV.

THE PREACHING OF PETER IN THE CITY OF ROME.

SUCH was the wickedness of which that malignant power, the enemy of all good, and the waylayer of human salvation, constituted Simon the father and author at this time, as if with a view to make him a great and powerful antagonist to the divine purposes of our Saviour and his apostles. Nevertheless, that divine and celestial grace which co-operates with its servants, by their appearance and presence, soon extinguished the flame that had been kindled by the wicked one, humbling and casting down through them, "every height that elevated itself against the knowledge of God." Wherefore, neither the conspiracy of Simon, nor that of any other one then existing, was able to effect any thing against those apostolic times. For the declaration of the truth prevailed and overpowered all, and the divine word itself, now shining from heaven upon men, and flourishing upon earth, and dwelling with his apostles, prevailed and overpowered every opposition. The mental eye of the sorcerer being smitten by a divine and wonderful radiance, when in Judea, he was convicted of his wickedness by the apostle Peter; he undertook a great journey from the east across the sea, and fled to the west, thinking that this was the only way for him to live according to his mind. Entering the city of Rome, by the co-operation of that malignant spirit which had fixed its seat there, his attempts were soon so far successful, as to be honoured as a god, with the erection of a statue by the inhabitants of that city. This, however, did not continue long; for immediately under the reign of Claudius, by the benign and gracious providence of God, Peter, that powerful and great apostle, who by his courage took the lead of all the rest, was conducted to Rome against this

pest of mankind. He, like a noble commander of God, fortified with divine armour, bore the precious merchandize of the revealed light from the east to those in the west, announcing the light itself, and salutary doctrine of the soul, the proclamation of the kingdom of God.

CHAPTER XV.

THE GOSPEL ACCORDING TO MARK.

THE divine word having thus been established among the Romans, the power of Simon was soon extinguished and destroyed together with the man. So greatly, however, did the splendour of piety enlighten the minds of Peter's hearers, that it was not sufficient to hear but once, nor to receive the unwritten doctrine of the gospel of God, but they persevered with various entreaties, to solicit Mark, as the companion of Peter, and whose gospel we have, that he should leave them a monument of the doctrine thus orally communicated, in writing. Nor did they cease their solicitations until they had prevailed with the man, and thus become the means of that history which is called the Gospel according to Mark. They say also, that the apostle (Peter) having ascertained what was done by the revelation of the Spirit, was delighted with the zealous ardour expressed by these men, and that the history obtained his authority for the purpose of being read in the churches. This account is given by Clement, in the sixth book of his Institutions, whose testimony is corroborated also by that of Papias, bishop of Hierapolis. But Peter makes mention of Mark in the first epistle, which he is also said to have composed at the same city of Rome, and that he shows this fact, by calling the city by an unusual trope, Babylon; thus, "The church at Babylon, elected together with you, saluteth you, as also my son Marcus" (1 Pet. v. 13).

CHAPTER XVI.

MARK FIRST PROCLAIMED CHRISTIANITY TO THE INHABITANTS OF EGYPT.

THE same Mark, they also say, being the first that was sent to Egypt, proclaimed the gospel there which he had

written, and first established churches at the city of Alexandria. And so great a multitude of believers, both of men and women, were collected there at the very outset, that in consequence of their extreme philosophical discipline and austerity, Philo has considered their pursuits, their assemblies, and entertainments, and in short their whole manner of life, as deserving a place in his descriptions.

CHAPTER XVII.

THE ACCOUNT GIVEN BY PHILO RESPECTING THE ASCETICS OF EGYPT.

THE same author, in the reign of Claudius, is also said to have had familiar conversation with Peter at Rome, whilst he was proclaiming the gospel to the inhabitants of that city. Now is this at all improbable; since the work of which we now speak, and which was subsequently composed by him at a late period, evidently comprehends the regulations that are still observed in our churches, even to the present time; but at the same time that he describes, with the greatest accuracy, the lives of our ascetics, he evidently shows that he not only knew, but approved, whilst he extolled and revered the apostolic men of his day, who were sprung probably from the Hebrews; and hence, still continuing to observe their most ancient customs, rather after the Jewish manner. In the book that

he wrote, "On a Contemplative Life, or those who lead a Life of Prayer," he avers indeed, that he would add nothing contrary to the truth, or of his own invention, in the history that he was about to write, where he says, that these persons are called Therapeutæ, and the women Therapeutrides.

Subjoining the reasons of such an appellation, he refers its origin either to the fact, that like physicians, by removing the evil affections, they healed and cured the minds of those that joined them, or to their pure and sincere mode of serving and worshipping the Deity. Whether Philo himself attached this name to them of his own accord, giving an epithet well suited to the manners of the people, or whether the founders really called themselves so from

the beginning, as the name of Christians was not yet spread to every place, are points that need not be so accurately determined. He bears witness, however, that they renounced their property, saying, that "as soon as they commenced a philosophical life, they divested themselves of their property, giving it up to their relatives; then laying aside all the cares of life, they abandon the city and take up their abode in solitary fields and gardens, well knowing that the intercourse with persons of a different character is not only unprofitable but injurious." There were at this time, in all probability, persons who, under the influence of an inspired and ardent faith, instituted this mode of life in imitation of the ancient prophets. Wherefore, as it is recorded in the Acts of the Apostles, a book well authenticated, that all the associates of the apostles, after selling their possessions and substance, distributed to all according to the necessity of each one, so that there was none in want among them. "For as many

as had lands and houses," as this account says, "selling them, brought the value of the property sold, and laid it at the apostles' feet, so as to distribute to each one according to his necessity." Philo giving his testimony to facts very much like these, in the same description superadds the following statement. "This kind of men is every

where scattered over the world, for both Greeks and barbarians should share in so permanent a benefit. They abound, however, in Egypt, in each of its districts, and particularly about Alexandria.

"But the principal men among them from every quarter emigrate to a place situated on a moderate elevation of land beyond the lake Maria, very advantageously located both for safety and temperature of the air, as if it were the native country of the Therapeuta." After thus de-. scribing what kind of habitations they have, he speaks thus of the churches in the place. "In every house there is a sacred apartment which they call the Semnæum, or Monasterium, where, retired from men, they perform the mysteries of a pious life. Hither they bring nothing with them, neither drink nor food, nor any thing else requisite to the necessities of the body; they only bring the law and the