his hands.

the death of Nero, who is well known to supported. We do not hesitate to join have been his own executioner, A.D. 68. with those who think that public laws were For about four years, therefore, the Chris-enacted against the whole body of Christians suffered every species of cruelty at tians, and were sent abroad into the provinces To this opinion we are led, among 14. How far the persecution under Nero other reasons, by the authority of Tertul extended is not agreed among the learned. lian, who clearly intimates that Nero, as For while the greater number suppose it well as Domitian, enacted laws against the spread over the whole Roman empire, there Christians, which laws Trajan in part reare those who think it was confined to the pealed or annulled. The noted Spanish city of Rome. The former opinion, which or Portuguese inscription, in which Nero is the more ancient,' appears to us best

is commended for having purged the province of the new superstition, is suspected Peter, were put to death in the reign of Nero; but in by the Spaniards themselves, and I place. Many question whether both suffered at the same time. no reliance on it. The Christians, moreThey believe, according to the testimony of Prudentius over, were condemned, not so much for (Peristephan Hym. xii. De passione beat. Apost. Petri et their religion as on the charge of having Pauli, ver. 5), that Peter suffered one year earlier than

respect to the year and the place, there is controversy.

Paul, but on the same day. As to the day on which set fire to Rome. But who can suppose Paul suffered, some make it the 29th of June, and that a religious sect which the emperor others the 23d of February. The year is by some de

termined to A.D. 64; so Von Henchen, Acta Sanctor. himself charged with such a crime, would April, tom. 1.; Papebroch, Propylæum ad Acta Sanc- be quietly tolerated by him beyond the tor (May); Pagi, Critica in Annal. Baron. tom. limits of Rome?5

i. pages 51, 52.;-by others A.D. 65, and again by others A.D. 67; so Baumgarten ;-and lastly by others A.D. 68; so, also, Pearson, Annales Paulini,

On

camp. [Considering Tertullian's fervid and rhetorical style, his vague assertions that Nero first "drew the sword" against the Christians, and that the vilest of the emperors enacted persecuting laws are now generally rejected as insufficient evidence, in the absence of well-attested facts, either that Nero enacted public laws against the Christians, or that his persecution of them in the city extended to the provinces. On this subject, and on the causes which implicated the Christians with the burning of Rome, see Milman's Hist. of Christ. chap. ii. pages 36-38, and note in p. 45.-R.

p. 25, which is the most probable opinion. The 2 Tertullian, Apologet. cap. iv. p. 46, ed. Haverday when both apostles suffered was probably the 22d of February. That Paul was beheaded during Nero's persecution, is supported by the testimony of Eusebius, Hist. Eccl. lib. ii. cap. xxv.. and of Lactantius, De Mort. persecut. cap. ii. p. 1375, ed. Bünemann, As to the place, an obscure writer, Valenus, in a book, Quo Petrus Romam non venisse demonstratur, 1660, 4to, p. 40, denies that either apostle suffered at Rome, and endeavours to prove that their martyrdom was at Jerusalem, which also Bale maintains in regard to Peter, Centur. Scriptor. Britan. p. 16. This opinion is confuted by various writers, who are mentioned in Walch's Biblioth. theol. selecta, tom. iii. p. 458. this whole subject, consult Cave, Life of Paul, cap. vii sec. 9, p. 424, of his Antiq. Apostol. Tillemont, Mém. pour servir à l'histoire de l'église, tom. i. part ii. n. 42, p. 763; and Fabricius, Codex Apocryph. N. T. par. i. p. 450. On the fabulous circumstances related of Paul's martyrdom, see Walch's Hist. Eccles. N. T. p. 277.-Schl. [On the chronology of Paul's life and labours, see Witsius, Meletemata Leidensia, 1703, 4to; Pearson, Annales Paul.; the Introductions to the N. T. by Eichhorn, Bertholt, Horne, &c. and other works referred to in Winer's Biblisches Realw. art. Paul.-Mur. [See also Burton's Attempt to ascertain the Chronology of the Acts of the Apostles, &c. Oxf. 1830; Gresswell's Dissert. on a Harm. of the Gospels, vol. i. diss. xiii. vol. ii. diss. 1; and the Supp. vol. Brown's Ordo Saclorum, p. 96, &c.; and the older Works by Lardner, Benson, Macknight, &c.-R.

3 This inscription may be seen in Gruterus, Inscriptiones, vol. i. page 218, note 9. [It is this: Neroni, ob provinciam latronibus et his qui novam generi humano superstitionem inculcabant, purgatam.] But the best Spanish writers do not venture to defend the authority of this inscription, because it has not been seen by any one; and Cyriac of Ancona, who first produced it, is acknowledged by all to be unworthy of credit. I will subjoin the decision of that excellent and judicious historian of Spain, Ferreras, Histoire générale d'Espagne, tome 1. p. 192: "I cannot refrain from remarking, that Cyriac of Ancona was the first who published the inscription and that from him all others had derived it. But as the credibility of this writer is suspected in the judgment of all the learned, and as not a vestige nor any recollection of this inscription remains in the places where it is said to have been found, and no one now knows where to find it; every one may form such opinion of it as he pleases." [Yet this spurious inscription found a zealous defender in the younger Walch, who published a Dissertation, entitled Persecut. Christianorum Neron. in Hisp. ex antiquis monim. probanda, uberior explanatio. Jena, 1753, 4to.-R.

4 SeeRuinart, Præf. ad Acta Martyrum, p. 31, &c. 5 Nearly all the facts relating to this persecution, except the martyrdom of Peter and Paul, we owe to Tacitus, the Roman historian, Annal. lib. xv. cap.

The first who rejected the common opinion, so far as I know, was Baldwin [an eminent civilian of Paris, who died A.D. 1573], in his Comment. ad edicta Imperator. in Christianos, pag. 27, 28. After him, Launol, in Diss. qua Sulpitii Severi locus de prima martyrum Galliæ epocha vindicatur, sec. 1, pag. 139, 140, Opera, tom. ii. par. i. Still more learned, and on the same side, was Dodwell, diss. xi. in his Dissert. Cyprian. sec. 13, p. 59, whom many others have followed: among whom are Le Clerc, Hist. Eccles. N. T. Sæcul. i. p. 428; Lange, Hist. Ec-xliv. After describing the conflagration, which utterly cles. p. 360; Gurtler, Syst. theol. prophet. p. 491; Baumgarten, Auszug der Kirchengesch, vol. i. p. 376, who supposes the persecution extended only so far as the power of the Prætorian Præfect; Semler, Selec. Capita Hist. Eccles. tom. i. p. 24. [Also Schmidt, Handbuch der christl. Kirchengesch, vol. 1. p. 120; and Neander, Algem. Gesch. d. christl. Rel. &c. vol. 1. part i. p. 137-Mur. [The arguments for both opinions are stated in Walch, Hist. Eccles. p. 548, who thinks the question to be altogether doubtful. Jablonski was of the same sentiment, Institut. Historia Christ, antiq. p. 40-Schl.

consumed three of the fourteen wards, and spread ruin in seven others, and likewise the efforts of Nero to soothe the indignant and miserable citizens, he says: "But no human aid, no munificence of the prince, nor expiations of the gods, removed from him the infamy of having ordered the conflagration. Therefore, to stop the clamour, Nero falsely accused and subjected to the most exquisite punishments, a people hated for their crimes called Christians. The founder of the sect, Christ, was executed in the reign of Tiberius, by the procurator Pontius Pilate. The pernicious superstition, repressed for a time, burst forth again, not

via Domitilla, his niece or wife. In the midst of this persecution John, the apostle, was banished to the isle of Patmos; but whether he was first cast into a caldron of boiling oil by order of the emperor, and came out alive and unhurt, though asserted by Tertullian and others, has appeared to many to be uncertain.®

15. Nero being dead, the fury of this murdered. The principal martyrs named first war against the Christians ceased. are Flavius Clemens, a consul, and FlaBut in the year 93 or 94, a new assault was made upon them by Domitian, an emperor little inferior in crime to Nero. The cause of the persecution, if we give credit to Hegesippus, was the fear of losing his empire; for the emperor had learned in some way that a person would arise from among the relatives of Christ, who would attempt a revolution and would produce commotion in the empire. This persecution undoubtedly was severe, but it was of short continuance, as the emperor was soon after

only through Judea, the birth-place of the evil, but at Rome also, where everything atrocious and base centres and is in repute. Those first seized confessed; then a vast multitude, detected by their means, were convicted, not so much of the crime of burning the city as of hatred to mankind. And insult was added to their torments; for, being clad in skins of wild beasts, they were torn to pieces by dogs, or affixed to crosses to be burned, were used as lights to dispel the darkness of night when the day way gone. Nero devoted his gardens to the show, and held Circensian games, mixing with the rabble, or mounting a chariot clad like a coachman. Hence, though the guilty and those meriting the severest punishment suffered, yet compassion was excited because they were destroyed, not for the public good, but to satisfy the cruelty of an individual." The commencement of this persecution is determined by the time of the conflagration, which Tacitus says. Annal. cap. xv. pages 33-41) began the 18th of July, A.D. 65 (or xiv. Kalend. Sextiles, C. Lecanio et M. Licinio Coss.), and lasted six days. Some time after, but in the same year, the persecution broke out; but how long it continued is uncertain. If Paul and Peter suffered in the very last year of Nero's reign, as the fathers state (Eusebius, Chronicon; and Jerome, De Viris illustr. cap. i. and v.), the persecution doubtless ceased only on Nero's death. But if they suffered earlier, then we have no proof of the continuance of the persecution so long.-Mur.

1 The precise year in which the persecution by Domitian began is not certain. Toinard has discussed the point in his notes on Lactantius, De Mort. persecut. cap. iii. That it raged in the year 95, is stated by Eusebius, Hist. Eccles. cap. iii. p. 18, but how long before this it commenced is not clear. Pagi (Crit. annal. Baron. tom. i. pages 85-87) supposes it began A.D. 93. Toinard (ubi supra), A.D. 94, and Dodwell (Diss. Cyprian. cap. xi. p. 71), A.D. 95. Mosheim, De Reb. Christ. ante C. M. says A.D. 94 or 95.-Mur.

See Ruinart, Prof. ad Acta Mart. p. 32. [Ittig, Selecta Hist. Eccles. capita, sæcul. i. cap. vi. sec. 11, p. 531.-Schl.

3 Eusebius, Hist. Eccles. lib. iii. cap. xix. xx.

rently by the ancients.
4 The termination of this persecution is stated diffe-
Some say that Domitian him-
self put an end to it before his death. Hegesippus (in
Eusebius, Eccl. Hist. lib. iii. cap. xx.) states that Do-

mitian, having learned that there were Christians of
the lineage of David and kinsmen of Christ, still living
in Palestine, had them brought to Rome, and interro.
gated them closely respecting their pedigree, their
wealth, and the future kingdom of Christ. And from
their answers and their whole appearance, he concluded
he had nothing to fear from them, and dismissed them;
and thereupon he published a decrec terminating the
persecution. So likewise Tertullian (Apologet. cap.
. P. 60) says of Domitian, "He receded from his at-
tempt and re-called those he had banished."
Lactantius (De Mort. persecut. cap. iii.) represents
his acts and edicts as repcaled after his death, when it
was that the Church recovered its former state. And
Xiphilin, on Nerva (Dion Cassius, lib. lxviii. cap. i.
abridged by Xiphilin), says that "Nerva re-called those
Domitian published an edict favourable to the Chris-
banished for impiety," i.e. the Christians. Perhaps
tians a little before his death, the benefits of which
they began to enjoy first after his decease.-Schl.

But

5 See Eusebius, Hist. Eccles. lib. iii. cap. xviii. and wife and niece of Clemens both had the same name, Chronicon, ann. 95. Some have supposed that the and that the first was banished to the island of Pandataria near Italy, and the second to another island toire de l'église, tom. ii. p. 124, &c. and Fleury, Histoire, called Pontia. See Tillemont, Mém.pour servir à l'his&c. livr. ii. sec. 52.-Schl. [See Burton's Lect. on the Ecc. Hist. of the first three centuries, vol. i. pages 367-8, for an account of this interesting case of martyrdom. He observes that Domitian had destined the sons of this Clemens and Domitilla to succeed him in

the empire; and therefore if the tyrant had been cut off before they suffered, "a Christian prince might have been seated upon the throne of the Cæsars at the end of the first century."-R.

6 See the amicable discussion between the Rev. Mr. Heumann and myself, in my Syntagma Diss. ad historiam eccles. pertinentium, tom. I. pages 497-546. [The whole controversy seems to rest on a passage in Tertullian, De Præscript adv. hæret. cap. xxxvi. as the only original authority for the story, which is in itself improbable. All the more discerning, of late, either doubt or deny the truth of the story.-Mur. [See Jortin's Remarks on Ecc. Hist. vol. i. pages 290-1. -R.

PART II.

THE INTERNAL HISTORY OF THE CHURCH.
CHAPTER I.

THE STATE OF LEARNING AND PHILOSOPHY.
1. Ir it were known what opinions were
advanced and maintained by the men of
most intelligence among the oriental na-
tions at the time when the Christian reli-
gion began to enlighten mankind, many
things in the early history of the Church
might be more fully and more accurately
explained. But only a few fragments of
oriental philosophy, as all know, have come
down to us; and those which have reached
us still need the labours of a learned man
to collect them all, arrange them properly,
and expound them wisely.'

2

The

present day, if their very ancient sacred book which they denominate Veda or the law were brought to light, and translated into some language better known. accounts given by travellers among the Indians concerning this book are so contradictory and fluctuating that we must wait for further information. The Egyptians

5 I have recently learned that this most desirable book has been obtained by some French Jesuits residing in India; and that it has been or will be deposited in the King of France's library. See Lettre du P: Calmette à M. de Cartigny, in the Lettres édifiantes et curieuses des Miss. Etrangères, tom. xxi. Recueil, p. 455, &c. and tom. xxiii. Rec. p. 161. [The Hindoo literature and theology were little known when Mosheim wrote. Since that time, and especially since the establishment of the Asiatic Society at Calcutta, by Sir William Jones in 1793, this field of knowledge has been See the explored with equal industry and success. works, 6 vols. 4to; Rev. William Ward's View of the Hist. &c. of the Hindoos, 3 vols. 8vo; and numerous other works. But it is not true that the Vedas have been brought to Europe, as Mosheim had been informed. On the contrary, Mr. Holbrooke, in the 8th vol. of the Asiatic Res. describes them as not worth translating. He says: "They are too voluminous for a complete translation of the whole; and what they contain would hardly translator." The l'edas are four in number, called Rig

Asiatic Researches, 13 vols. 4to; Sir William Jones's

2. The prevailing system in Persia was that of the Magi, who, as is well known, placed two principles or deities over the universe the one good, the other evil. The followers of this system, however, were not agreed in respect to the precise nature of these principles. Yet this doctrine spread over no small portion of Asia and Africa, particularly among the Chaldeans, Assy-reward the labour of the reader, much less that of the rians, Syrians, and Egyptians, though under different modifications; nor did it leave the Jews untinctured with its principles.3 The Arabians of that and the subsequent age were more remarkable for strength and courage than for intellectual culture; for they attained to no celebrity for learning before the times of Mohammed. This their own writers do not deny."

3. The Indians, from the earliest times, were much famed for their love of profound knowledge. Of their philosophical tenets we could perhaps form an opinion, at the

Thero is extant an English work of Thomas Stanley, on The History of Oriental Philosophy, which Le Clerc translated into Latin. But that learned man has left the field of oriental philosophy not to be gleaned only, but to be reaped by others. He is much inferior both in genius and erudition to Brucker, whose Hist. Crit. Philos. should by all means be consulted.

2 See Hyde, Historia religionis veterum Persarum. Oxon. 1700, 4to, a very learned work, but ill-digested and full of improbable conjectures. [For more recent information, see a work by Dr. Tholuck of Halle, entitled, Sufismus sive theosophia Persarum pantheistica, &c. Berl. 1821, 8vo; also, Milman's Hist. of Christ. vol. i. p. 65, &c. with the references in the notes. Matter, in his valuable Histoire critique du Gnosticisme, &c. 2d edit. 1843, throws additional light on the religious and philosophical views of the principal Persian and Indian sects, and on their influence primarily on Judaism and afterwards on the corrupters of Christianity. See vol. i. pages 105-130.-R.

3 See Wolf, Manichæismus ante Manichæos. Hamb. 1707, 8vo; Mosheim, Notes on Cudworth's Intell. Syst. pages 328-423, &c. [See also Burton's Bampton Lectures, pages 45, &c.-R.

4 See Abulpharajus, De Moribus Arabum, p. 6, published by Pocock.

Veda, Yajush Veda, Saman Veda, and Atharvan Veda. The first consists of five sections, in 10,000 verses; the the third consists of one hundred sections and 3,000 second is divided into eighty sections, in 9,000 verses; verses; the fourth of nine sections, with subdivisions, and 6,000 verses.

Besides the four Vedas, the Hindoos have fourteen other sacred books, of later date and in

ferior authority; viz. four Upavedas, six Angas, and
four Upangas. All these were supposed to be the pro-
ledge, secular as well as sacred. The commentaries on
ductions of divine persons, and to contain all true know-

theso books, the compilations from them, and digests
tute the whole encyclopedia of the Hindoos.
of their principles, are almost innumerable, and consti-
Several
of these have been translated into European languages;
namely, L' Ezour-Vedam, or ancien commentaire du
Vedam, &c. à Yverdon, 1778, 2 vols. 12mo. The Bha-
guat-Geeta, or Dialogues of Kreeshna and Arjoon, in
eighteen Lectures, with notes by Wilkins. London,
1785, 4to; Bagavadam, ou doctrine divine, ouvrage
Indien canonique sur l'Etre suprême, les dieux, les géans,
les hommes, les diverses parties de l'univers (by Foucher
d'Obsonville), à Paris, 1788, 8vo. Oupnekhut, h. e.
Decretum legendum, opus ipsa in India rarissimum,
continens antiquam et arcanam, seu theolog. et philosoph.
doctrinam, e quatuor sacris Indorum libris excerptam-
e Persico idiomate in Latinum versum-studio et opera
Anquetil du Perron, 1801-2, 2 vols. 4to. Institutes of
Hindoo Law, or the ordinances of Menu, translated by
Sir William Jones. Lond. 1796, 8vo. The last is sup-
posed to follow next after the Vedas in age. Sir Wm.
Jones thinks it was, most probably, compiled about 880
years before Christ, and the Vedas about 300 years ear-
lier. The other sacred books of the Hindoos are much
later, yet all are now ancient. From the similarity of
views between the Hindoo philosophers and those of
Greece, it has been thought that they must have had
some intercourse, or that one borrowed from the other.
The ideas of the fathers in the Christian Church, and
of some moderns, would make the Greeks indebted to
the Orientals; but Meiners (Historia doctrinæ de
uno Deo) and others would reverse the stream of philo-
sophic knowledge, by supposing it followed the march
of Alexander's army from Greece to India. It is to
be hoped this subject will receive more light from

were unquestionably divided into various sects, disagreeing in opinion; so that it is a vain attempt of some to reduce the philosophy of this people to one system.

5. The first principles of this philosophy seem to have been the dictates of mere reason. For the author of it undoubtedly thus reasoned: There is much evil in the world, 4. But of all the different systems of and men are hurried on, as by the instinct philosophy which were received in Asia of nature, to what reason condemns. Yet and in a part of Africa in the age of our that Eternal Mind from whom all other Saviour, none was so detrimental to the spirits emanated, is doubtless perfectly free Christian Church as that which was styled from evil, or is infinitely good and benefiyiadis, or science; i.e. the way to the cent. Hence the source of the evils with knowledge of the true God, and which we which the world abounds, must be somehave above called the oriental philosophy, thing external to the Deity. But there is in order to distinguish it from the Grecian. nothing external to him, except what is For, from this school issued the leaders material; and therefore matter is to be reand founders of those sects which, during garded as the source and origin of all evil the three first centuries, disturbed and trou- and vice. From these principles the conbled the Christian Church. They endea- clusion was that matter existed eternally, voured to accommodate the simple and pure and independently of God; and that it redoctrines of Christianity to the tenets of ceived its present form, not from the will their philosophy; and in doing so they or fiat of God, but from the operation of produced various fantastic and strange no- some being of a nature inferior to God: in tions, and obtruded upon their followers other words, that the world and the human systems of doctrine, partly ludicrous, and race came from the creating hand, not of partly intricate and obscure, in a very high the supreme Deity, but of one of inferior degree. The ancient Greek and Latin fa- capacity and perfections. For who can bethers, who contended against these sects, lieve that the supreme God, who is infinitely supposed indeed that their sentiments were removed from all evil, would fashion matter derived from Plato; but those good men, which is in its nature evil and corrupt, and being acquainted with no philosophy but would impart to it any portion of his rich the Grecian and ignorant of everything gifts? But, attempting to go farther and oriental, were deceived by the resemblance to explain how, or by what accident or conbetween some of the doctrines of Plato and those embraced by these sects. Whoever compares the Platonic philosophy carefully with the Gnostic, will readily see that they are widely different."

the investigations which are going forward with such success in the present age.-Mur. [The result of recent inquiries into the nature of the Indian philosophy may be seen in Ritter's Geschichte d. Philos. alter Zeit. translated by Morrison, vol. iv. p. 330, &c.-R.

1 See Mosheim's Notes on Cudworth's Intellectual System, tom. i. p. 415. [It ought to have been stated in a previous note, where this work was first referred to, that all these valuable notes and dissertations in the Latin translation of Cudworth, published in Germany by Mosheim in 1733, have been recently translated into English by Mr. Harrison, in his edition of Cudworth, published in London in 1845, in three vo

lumes.-R.

trivance, that rude and malignant substance
called matter became so skilfully arranged
and organized, and especially how souls of
celestial origin became joined with bodies
composed of it, both reason and common
sense forsook them. They therefore re-
sorted to their imaginative faculty and to
mere fables, in order to explain the origin
of the world and of mankind.

6. But as those who undertake to explain what is obscure and difficult of solution by means of mere conjecture, can very seldom agree; so those who attempted to solve this difficulty split into various sects. Some conceived there must be two eternal first principles, the one presiding over light, the 2 Mosheim, in this and the four following sections, other over matter; and by the contests bedescribes an oriental philosophy, the supposed parent of tween these principles they accounted for the Gnostic system, as if its existence was universally the mixture of good and evil in our world. system here described is of his own formation, being Others assigned to matter, not an eternal such a system as must have existed, according to his lord but an architect merely; and they supjudgment, in order to account for the Gnosticism of early ages. In his Comment. de Rebus Christ, &c. pag. posed that some one of those immortal 19-21, and in his Hist. de Causis suppositorum librorum inter Christianos sæculi primi et secundi, secs. 3-6, (in his Dissert. ad Hist. Eccles pertinentes, tom. 1. pag. de vestigiis Gnosticorum in N. T. frustra quæsitis.

admitted, and its character well understood. Yet the

223-232), he confesses that he has little evidence, except the necessity of the supposition, for the existence of this philosophy. He also admits that the fathers knew nothing of it; and he might have added that they testify that Gnosticism had no existence till the days of Adrian, in the second century. That Gnosticism as such had no existence in the first century, and that it is in vain sought for in the New Testament, appears to be satisfactorily proved by Tittmann, Tractatus

Lips. 1773. That notwithstanding many points of
resemblance can be traced, it is materially different
from any system of either Grecian or oriental philoso-
phy, it is the object of Lewald to show, Comment.ad
historiam, &c. de doctrina Gnostica. Heidelb. 1818. For
very ingenious and profound speculations on the sub-
ject generally, see Neander, Allgem. Gesch. der christi.
Religion und Kirche, vol. 1 part il. pages 627-670.-
Mur.

1 The word alwv properly signifies an infinite, or at least indefinite, duration, and is opposed to a finite or a temporary duration. But by metonymy, it was used to designate immutable beings who exist for ever. It was so used even by the Greek philosophers about the commencement of the Christian era, as appears from a passage in Arrian, Diss. Epictet. lib. i. sec. 5, where air is opposed to avepuros, or to a frail, changeable being. Οὐ γὰρ εἰμὶ αἰὼν ἀλλ ̓ ἄνθρωπος μέρος τῶν πάντων, ὡς ὥρα ἡμέρας· ἀνστῆναι με δεῖ ὡς ὥραν, καὶ Tарeλbeîv ws wрay. "I am not an Eon (an eternal and unchangeable being), but a man, and a part of the universe, as an hour is a part of the day: like an hour I must exist, and then pass away." It was therefore not a novel application of the term alov by the Gnostics, to use it as the designation of a celestial and immortal sage in Manes, the Porsian, who, as Augustine testifies, being. And even the fathers of the ancient church apply called the celestial beings aiwves, or, as Augustine the term to angels, both good and bad. That all who translates it, sæcula. Some have supposed it so used were addicted to the oriental philosophy, whether Greeks even in the New Test. e.g. Ephes. ii. 2, and Heb. i. 2. or not, used the term in this sense, appears from a pas--Mosheim, De Reb. Christ. ante C. M. p. 30.-Mur.