thofe Companions. And this I do the more fe curely take to be the very Truth of the cafe, becaufe Clement of Alexandria, an unexceptionable Witnefs, not only affirms in general, that the Presbyters (which is the proper Name for 'Exo's thefe original Companions or Difciples of the in my 3d Apoftles in the old Books) did themselves omit Volume, to fet down what they had receiv'd from the 133. ap.Combef. Apoftles, and left it to their Hearers to commit Audar. §. to Writing, for the advantage of Pofterity; but 27. p.203. aims to give the reafons of this procedure alfo. Now what Books Clement could have in his Eye bat thefe Recognitions, with the parallel Works of the Preaching of Peter, &c. now loft, but well known among the Antients, I do not underftand. And accordingly I look upon that Pallage of Clement as the proper Key of all the Books of this nature, and highly worthy of a very careful confideration. And indeed, I am the more inclinable to this Opinion, because I obferve that the general Conduct of Providence in the first Settlements of Christianity agrees thereto: Our Lord himself not writing his own Hiftory, Doctrines, or Miracles, but leaving that to the Apoftles, with his Brethren, and their firft Companions. Nay, the eleven Apoftles themselves not writing their own Preaching or Conftitutions, but leaving that to their irft Companions, especially to Clement also; but ftill as bearing the name of the Apostles, from whom they were deriv'd. Accordingly, in the prefent Hypothefis, did the Companions or Difciples of the Apostles not write their own Preaching and Difputations, but left that to their Hearers who did it; but all still as bearing the Names of thofe Companions, and particularly of Clement. Which therefore is with

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II.

with great probability the true ftate of this matter. But then, that thefe Recognitions were, on purpose written in a Polite and Philofophical, manner for the ufes of the curious and inquifitive among the Greeks and Romans, is visible in the whole Book, and in a manner directly; told us therein. Thus Clement is brought in L.I. S. defiring Barnabas to explain to him the Doctrine, af Chrift: And I, fays he, will put your Notions sinto my own Words, and will preach the Kingdom af God, and his Righteoufnefs. Nay elsewhere he 5. 25. Epeaks thus more largely, Aliberal Education has enabled us to obferve an agreeable Method in difcourfe to fet proper Truths in a clear light. Now if we sufe this Talent in fupporting antient Errors, to bring our Lives to deftruction, we lose the defign of the decency and sweetness of Language; but if me make use of this Art and Beauty of Language. for the confirmation of the Truth, I fuppofe there may great benefit accrue from it...

V. Thefe Recognitions were not at first ordinarily quoted in that open manner as were the publick Books read in Churches; but ra ther after that more occult way, in which the Conftitutions were long referr'd to. This feems fomewhat evident from the Citations of Bardefanes and Ireneus, who never name the Book while they fo plainly quote or allude to it. Whe ther Origen in his own original Book, fo directly quoted it by name as we now have it from his Philocalia, we cannot certainly tell; that Work being only Pallages taken out of his Books by Bafil and Niffen, in the Fourth Century, and the Quotation it folf deriv'd: from his Comments on Genefis,, not now extant. But then this: Propofition feems almoft certain from the perfect dilence of the great Eufebius about it;

HJAW

while

6. p. 88.

while yet fo very learned and inquifitive a Per- Hift. Eccl. for, and one fo well vers'd in thofe that quoted L. III. c. or alluded to this Book before him, could not c. 38. P. be unacquainted with it, fince it was fo well. known in that Age; efpecially fince he was fo L. IV. c. very careful in fearching for, and giving us an 23. P.145. account of all the open Books genuine and fpurious, afcrib'd to Clement. And, by the way, I defire thofe that infift on Eufebius's filence about the Conftitutions themselves, as an Evidence that they were not then put into a known Book, to inform us whether they allow this his paratlel filence as to the Recognitions, for a fuffici ent proof that they alfo were not a known Book in his days; and if they will not, that they leave off urging the Argument any more in that more important cafe. Nor indeed is Eunomius's Eunom. Apologet. filence as to this Book, even when he fo plainly took the main part of his Philofophy from it, paffim other than an indication of the fame concealment. Which Method, in cafes of this nature, was fo certain and folemn id the firft Times of the Gofpel, and yet has been fo little understood by the Moderns, that no small part of the original Sacred Books of Christianity have been long loft or laid afide thereupon: but which 'tis now certainly high time to enquire about, and restore to their original Authority in the Church. . n rolli

TVI. I fhall give the Reader a fummary, or fort Epitome of the great Defign and Scope of this Book, and of the Contents of its feveral Parts. Now the main' foundation of this Conference or Dialogue, is that History contain'd in the Constitutions of the Apostles, and L. VI. c. mentioned a little by Eufebius, "That Peter and "Simon Magus met at Cæfarea Stratonis, and

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8. p. 337.

Hit. Eccl. L.II. c. 14. "that p. 52.

that Peter had there three famous Conferen "ces or Difputations with him, and this in the "prefence of Zacheus, who was once a Publi66 can, and of Barnabas; as alfo of Clement and "his Brethren, Niceta and Aquila, concerning "the True Prophet promis'd by Mofes, and con"cerning the Monarchy or Unity of God; and "remarkably overcame him, and at last drove "him away to Italy. This is the real Foundation of the whole Dialogue, efpecially of the former Six Books: and therein thofe are two of the main Points infifted on. Only many other Perfons are brought in on proper occafions, to argue about other matters of no fmall importance alfo. Thus in the First Book, after the Introduction, which is very fine and affecting, Clement is brought in as converted by Barnabus at Rome, and then as following him to Judea, and coming to Peter juft when he was going to difpute with Simon. There Peter fully inftructs Clement, and takes him for his conftant Follower, and anfwers many of his curious Enquiries; and above all things proves to him the neceffity of fully fatisfying our felves who is the True Prophet; and then of refigning up our felves intirely to his Conduct. He alfo gives him a kind of Syftem of Religion and Providence, and an account of the Origin and Progrefs of Idolatry. After this the Author introduces the Twelve Apostles arguing against the Jews in the Temple, at the defire of Gamaliel; and demonftrating the truth of the Christian Religion, till the Multitude were almoft ready to be baptized. At which time Saul, who was then a Perfecutor, is introduc'd as coming and difturbing all, and driving the Apostles away, and almoft murdering James the Bishop of Jerufalem, who yet

recover

recovering, fends Peter to Cafarea to oppofe Simon; who, as he was inform'd, did abundance of Mischief there; and who, when Clement came, was by appointment to have a Difputation with Peter the next day, which by Simon's Order was delay'd for a Week. So far the First Book brings

us.

In the Second we find Peter brought in, the Night before he was to difpute with Simon, enquiring about Simon's Character and Behaviour; which he has a full account of from Aquila and Niceta, who had been his Followers; and particularly of his magical Tricks and Wonders, done commonly by the wicked Art of Necromancy. The next Day gives us the first of the Three folemn Difputations which Peter had with Simon; who fearing to be overcome, rambles from the main Points, and picks Quarrels with fome particular Expreffions of our Saviour only; but at laft undertakes to prove a multitude of Gods even out of the Old Teftament it felf: wherein he is thorowly anfwer'd by Peter: who fhew's there is but One Supreme God; and that all others fo call'd are Gods in a lower Senfe only, and all fubject to the God of Gods, or the God of Ifrael, who was preach'd as the One True God by our Saviour; who was the Creator of all our Powers and Senfes, the God of the Law བས་ and the Prophets; the good and powerful Being; and that there was not any other imaginary God who might be fancy'd to be ftill fuperior to him. Then Simon goes his way; two thirds of his Followers leaving him, upon the first day of Difputation. So far the Second Book.

In the Third Book, after Peter's early and private Difcourfes with his Followers about the Trinity, omitted in Rufinus's own Translation as

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here