the Government of the Church by Bishops as superiour to Presbyters been intimated in every Epistle and a submission to their Authority so instantly prest these Sacred Remains had never fallen under such rude Attacques but been reckoned among the most precious Treasures of the most Primitive Antiquity X. This set Blondel first on work says the immortal Grotius in his Epistle to Gerhard the Father of Isaac Vossius to decry these admirable Writings although in the former Edition which past through the hands of Videlius at Geneva Blondellus magnae vir diligentiae sed suae parti super aequum addictus Ignatii Epistolas quas filius tuus ex Italia attulit puras ab omnibus iis quae eruditi hactenus suspecta habuere ideo admittere non vult quia Episcopatuum vetrustati clarum praebent Testimonium Grot. Ep. Ger. Voss who could not be suspected to be partial for the Episcopal Cause there be enough left uncensur'd to shew us the Face of the Church of that Age. This also is Doctor Owen's Charge against them in his Preface to his Book of the Saints Perseverance that frequently causelesly absurdly in the midst of Discourses quite of another nature and tendency the Author of these Epistles or some Body for him breakes in on the commendation of Church-Officers Bishops and Presbyters Nor is a Apparat. ad lib. de Primat Pap. p. 55. Salmasius backward in the same Impeachment and I am apt to imagine that Mr. H. so thinks since else he would have mentioned some of those many Passages that give an account of the Church Government then in use as he hath done in the lives of some of the other Fathers where any thing might seem to make for him and which would have served as an excellent Comment on that rational Paragraph of his Preface That as to the Face and State of the Church both as to sound Doctrine and wholesom Discipline it may be presumed that they i. the Fathers were better acquainted with than most others and could give us the fullest and truest Information it having been their special work to publish and defend the one and they having had the chiefest hand in the management of the other for it was a solemn act of Divine Providence says the famous b Annal T. 2. an 109. p. 36. ex Euseb Hist Eccles lib. 3. cap. 30. Cardinal that these Epistles should be written but a greater that amidst that Tempest which wrack'd so many of the Writings of the Primitive Fathers these should escape in which we have such a lively draught of the Beauties of the Oriental Church for what the Apostles Peter and Paul taught the Church of Antioch and S. John instituted in the Churches of Asia that hath Ignatius preserved and transmitted to Posterity For that in S. John's time who dyed but eight years before our Martyr writ his Epistles the Church should be Govern'd by a Common Council of Presbyters or by every distinct Priest as absolute over his own Flock and presently on his death all the world of Christians should conspire to betray the Institution of Christ and c Chillingw of Episcopacy Sect. 11. p. 5. no man wish so well to the Gospel-Discipline as to oppose it is so wild a sancy that when I shall see all the Fables in the Mâ—tamorphoses acted and prov'd Stories when I shall see all the Democracies and Aristocracies in the World lye down and sleep and awake into Monarchies then will I begin to believe That Presbyterial or Independent Discipline having continued in the Church during the Apostles time should presently after against the Apostles Doctrine and will of Christ be whirled about like a Skreen in a Mask and transform'd into Episcopacy XI And I could wish that our Brethren of the Separation would consider how much they hereby both prejudice their own Cause since in no ancient Writer can they find so honourable a mention of the Presbyterate as in Ignatius and administer advantage to the common Enemy and how they can answer that Objection of a Ubi supr p. 39. Baronius who challenges all the Protestants to be tryed in point of Ecclesiastical Polity by this Father as if instead of a beautiful Church they had groan'd for a most deform'd Monster But blest be our great High-Priest and Bishop of Souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Greg. Naz. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Polycarp and Clemens Alex. call him that the Church of England is able to retort the Calumny and lay it at the door of the Objectors being ready to be try'd for its Discipline by the Fathers of the first Ages of the Church consonant to whom it can show three Orders of the Clergy in opposition to the defects of the Conventicle and the superfluity of the Conclave But this Question hath been so accurately handled by so many learned men of our Church that it were folly in me to light my Candle where their Sun shines XII But Mr. H. is not without his own Reasons why these Epistles are not pure though he disallow Dailleés why they should not be Ignatius's of which before we examine particulars it will not be amiss to consider how many different Copies of the Greek Epistles have been made use of for as to the three Latine ones mentioned and disallowed per ¾ b Apud Usserii prolegomen de Epist Ignat cap. 5. p. XXIX Baronius and the Roman Index clear the Martyr from being the Author of them and this I do to mind Mr. H. of another slip of his p. 8 9. from his haste or mistake of the Reverend Primate who in his c Cap. 6. p. XXXIII Dissertation prefixt to his Edition of Ignatius reckons three several Editions of these Epistles in use among the Ancients the first of the seven genuine Epistles only or six as he would have them which Eusebius c. saw and used the second of the same Epistles but interpolated and so used by Stephanus Gobarus Anastasius the Patriarch of Antioch and the Author of the Chronicon Alexandrinum for they were not the Authors of the Connection of the five spurious Epistles as Mr. H. imagines the third consisted of the genuine and supposititious Epistles all in one Volume used by Johannes Damascenus Antonius in his Melissa and Anastasius Presbyter whom I suppose Mr. H. mistook for him of the same name that was Patriarch of Antioch and so fell into his errours And I am apt to think with a Ep. 1. p. 9. ad fin vindic Pearson Isaac Vossius That the genuine Epistles were adulterated and the spurious annext under the Emperour Anastasius circ an 510. who also supprest the Gospels as if writ by Idiots and unlearned men and commanded others to be writ in their stead This third Edition b Proaem c. 6. p. 28. Bishop Pearson divides into two one whereof had only four spurious Epistles added to the seven genuine and untainted as the Medicean Copy of
it adorned the Robes the Diadems and the Armours of Princes c Chrysost Tom. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 630. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For in their Devotions they stretch'd out their hands in the form of a Cross says Tert. de Orat. cap. 11. and Asterius Amisenus Hom. de Pharis Public apud Phot. God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 816. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And at the reception of the sacred symbols it was by Canon enjoined Conc. Trull Can. 107. and in Ordinations Chrys To. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 879. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aug. Tract 118. in Johan nisi signum crucis adhibeatur sive frontibus credentium sive ipsi aquae qua regenerantur sive oleo quo chrismate unguntur sive sacrificio quo aluntur nihil eorum rite perficitur was used at their Prayers and at the holy Table in Confirmation in Ordinations d Ruffin Apol. adv Hieron 1. inter Hier. Opera To. 4. p. 261. after the repetition of the Creed and in all other Rites of the Church but especially in Baptism for it was objected by Pope Cornelius against Novatian apud Euseb l. 6. c. 35. that he was incapacitated for the Office of a Bishop because having been baptiz'd in his Bed he was not sign'd with this holy Mark nor did after his recovery ever seek after or desire the additional Rituals of this initiatory Sacrament Where occasionally we may observe that the Primitive way of administring private Baptism was the same with that of the Church of England in that case of necessity the Cross with other Ceremonies being omitted which are required afterward to be supplyed by the Priest at the admission of the person recovered to be a Member of the Church Nay our e Apolog. 2. p. 157. Ed. Steph. Martyr tells us that there is nothing in Nature as well as Religion wherein God hath not drawn the lineaments of the Cross X. So frequently was it used by those good men that it was look'd on in those early days as a Testimony of their a Tertul. Apeleg c. 16. worshiping the Cross says Tertullian who derides the objection and retorts it on his Adversaries nay the very external Action was enough to denominate any man a Christian for b Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 47. edit Montacut when some of Julians Souldiers having unwittingly took his largess and thrown incense into the Fire return'd home to eat when their Fellow-Souldiers saw them look up to Heaven and sign themselves before they drank they smartly ask'd them how they durst usurp the cognisance of that Master whom they had renounc'd And I have somewhere read that to erect a Cross on the top of an Heathen Temple was enough by the Law to make it a Church and when the ancient Christians were hurryed to Execution as Malefactors as Murtherers or Traytors and the noise of the Tumult drown'd their Apologies they used to sign themselves with this sign not only as a preservative against Satan and natural fears but as a Publick Demonstration that they dyed for Religion and in truth were there nothing else in its usage but its natural signification in the judgment of the c Crinit de honest Discipl l. 7. c. 2. vid. Socrat Hist Eccl. l. 5. c. 17. de cruce in ruderibus Templs Serapidis inventa Aegyptian Wisemen that might serve for its vindication since in their Mythologick Divinity the Cross signified the hopes of Eternity spem venturae salutis seu vitam aeternam and that at Alexandria there was a Prophecy frequent in the mouths of the Priests that their Temple should be destroyed when this sign did publickly appear XI But the Cross hath its peculiar uses in that Sacrament that makes men Christians to put them in mind that they ought not to be ashamed of their crucified Master who by reason of the manner of his suffering became a stone of offence to the Jewish and a scorn to the Heathen World that they might glory in what the rest of men derided For As soon as the Christians have left us says the d Lucian de morte peregr p. 996. Father of Scoffers they deny forsak and abjure all their Heathen Gods and worship only that their crucifyed Sophister as he blasphemously calls Christ Hence the e Field of the Ch. l. 3. c. 1. p. 68. and Breerwood's Enquir c. 21. Jacobites sign their Children at their Baptism with the sign of the Cross imprinted with a burning Iron some in the Arm some in the Forehead that they may be known to be Christians and if ever they shall fall away to be Apostates and so do the Abassines to distinguish their Christian Children from the Mahometans says f Ubi supr p. 72. Dr. Field but their late Emp. g Apud Hottinger Topogr Eccles Orient c. 3. Sect. 7. p. 77. Clandius in the Confession of his Faith says they use it only as a topical Custom as they retain Circumcision the Indians the boring their Ears And such as these doubtless were those Religious Aethiopians whom * Descript Afrd. 1. c. 3 p. 7. Leo Africanus describes to have been so frequent every where in Europe especially at Rome who had their Faces mark'd with some Burnings and this is their baptizing with Fire which some men talk of as retained among them answerable to the b Lips l. 1. de Milit. Rom. Dialeg 9. Gentile Custom of marking their Souldiers in their hands but Slaves in their Foreheads that they might be publickly known whose Servants they were and this c Vit. Cypr. S. Cyprians Deacon Pontius means when he says that the Confessors who were condemn'd to the Mines had a new Inscription made on their Fore-heads the first mark being the Cross in Baptism frontium notatarum secunda inscriptione signati and d De precript adv Haeretic Tertullian instancing in several particulars wherein the Devil apes the rites of Christianity among others reckons this that the Priests of Mithras had their Foreheads also sign'd and this may serve for an answer to that common Objection that because the sign of the Cross hath been Idolatrously abus'd by the Romanists therefore we ought to disuse it when as we see there lay the same Argument against the ancients because the Priests of Mithras had usurp'd their Ceremonies XII And this was one great reason why that place more than any other place of the body was sign'd in Baptism because being upbraided by the Heathens for adoring a Crucified Master they were resolved e Aug. Ser. 8. de verb. Apost in that part where is the Seat of Modesly there to carry their Masters Bedge as another reason was to testifie their dependance on this despised person for salvation for whereas the f Lactant. l. 4. c. 26. ad fin Jews when delivered from Aegypcian Slavery were commanded to anoint the Posts of their Doors with the Blood of a Lamb so this
〈◊〉 7. p. 537. that if the Neighbour of an Elect person sin the good man himself is the offender for if the holy man had demean'd himself as the word or right reason directed his evil Neighbour would have stood in so much awe of his pious and well-governed life that he durst not offend XXXII Sect. 5. p. 94. Mr. H. reckons that passage of the Paedagogus as an excellent sentence that this is to drink the blood of Christ to be made partaker of the incorruption of the Lord which h De fundam S. Caenae p. 109. Chemnitius but I remember that he was a Lutheran calls a Novel Opinion and never heard of and in good truth if it be allowable to make Allegorical interpretations of the plain words of the Sacraments what evils may not thence ensue so in i Lib. 2. c. 2. the same Book S. Clem. thus expounds our Saviours words This is my blood i. the blood of the Vine which is shed for the remission of sins for as Wine refresheth the heart and maketh merry so the remission of sins is the glad tidings of the Gospel which Position the same learned Lutheran terms but too severely a prophane as well as a Novel Assertion And having thus mentioned his Censure I leave the Reader to judge XXXIII And so must I beg him to determine between me and Mr. H. in another question of moment relating to the Government of the Primitive Church by Bishops of which I find him tacitly endeavouring to supplant the belief and insinuating as if in those early days there was no difference between a Bishop and a Presbyter while here p. 99. he quotes Clemens that there were in his time only three Orders Bishops Elders and Deacons as if that mixt and amphibious Animal call'd a Lay-Elder had been in those Primitive days a Church-officer who was never heard of till yesterday and as if Bishops were no more than Parish-Ministers and Deacons their Church-wardens and so he explains himself commonly Bishop or Pastor p. 2.17.21 c. and p. 6. Pastor Overseer or Bishop and p. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Pastor or Chief President which word a Resp ad Sacar cap. 25. annot in Phil. 1 1. in 1 Tim. 1.19 in Apocal. 2.1 Beza is willing to acknowledge that it did antiently signifie a Bishop in the sense of the Church of England and which b Tom. 5. p. 499. S. Chrysostom twice in one page uses to denote the Eminency of S. Ignatius's Archiepiscopal and Patriarchal Dignity and had Mr. H. Englisht the Fathers as they explain'd themselves in those early days he might better have rendred it in some places Bishop or Elder c Hier. ad Ocean To. 2. p. 325. the one being a name of their Age the other of their Authority Nor can I but admire the prejudices of some men who in this case appeal to Antiquity as Salmasius Blondel and others have done forcing it to speak the sense of the Vestry Tribunal by the most unreasonable deductions I will only instance in that of d Praefat. ad Apolog. p. 59. Blondel who has found out a new Heresie of Aerius unknown to all former Ages till this infallible Dictator in Divinity appear'd not that he affirm'd that Bishops and Presbyters were the same Order for that says he was the Opinion of S. Hierome and all the Antients but that from these premises he argued a necessity of separation and that no man could safely communicate with any of the other Opinion a device not worth the confutation which having to shadow of Antiquity to countenance it hath yet grown into practice at Geneva if we may believe Danaeus a Professor there who as Beza calls the Episcopal Government under the Papacy a devillish tyranny e Danae Isag part 2. lib. 2. c. 22. so affirms that it was their custome to re-ordain by their Presbytery any that came over to them and had been ordain'd by a Popish Prelate before as if every irregularity in the Ordainer blotted out the Character and their ill Government if nothing else were enough to countenance a Schism XXXIV I had therefore once thoughts to have deduc'd the Episcopal Pre-eminence through the three first Centuries from the works of those ten Fathers of whom Mr. H. writes the Lives but on maturer thoughts I conceived it to be unnecessary only I will mind my Reader that f De praescript adv haer p. 39. F. Edit Rhen. Tertullian reckons it as a mark of a Heretick that he is a man that pays no reverence to his Prelate and close the Paragraph with the counsel of a Tom. 1. p. 955. Ed. Paris 1627. S. Athanasius to Dracontius who refused this holy Office If the Institutions of the Church displease thee and thou imagine that there is no reward annext to the just discharge of this duty thou despisest that Saviour who gave being to this Jurisdiction Such thoughts are unworthy a sober and wise man for those things which our great Master hath ordain'd by his Apostles cannot but be good and practicable and notwithstanding any opposition shall continue firm I shall end this Section when I have mention'd that Mr. H. b P. 45. alibi in his Book of Confirmation hath rob'd the Bishops of their power in Confirmation that he might confer it on every Presbyter and ranking the Papist and Prelatical party together hath called their ways of proof blasphemous Arguments not considering that the concurrent suffrage of Antiquity makes the c Bishop Taylor of Confir sect 4. Bishop the only Minister of this Rite and that herein the Jesuite and Presbyterian are united more genuinely than the Romanist and Prelatical For when Smith Bishop of Chalcedon was sent into England by Vrban 8. as an Ordinary here the Jesuites would never submit to him and at last wrought him out of the Kingdom and presently publisht two Books in English against Episcopal Government and Confirmation disputing both into contempt d Mystery of Jesuitism let 3. p. 150 151. which Books having been sent by the English Clergy to the Sorbon there were thirty two Propositions in them censured and condemn'd by that Colledge Febr. 15. 1631. XXXV The design of S. Clemens in his Stromata is to instruct his Gnostick i. his accomplisht Disciple a man extraordinarily acquainted with the Principles of Christianity in which sense e Apud Socrat hist Eccles lib. 4. c. 18. Evagrius entitles one of his Books which he writ of the Monastick Institution Gnosticus wherein he calls the Society of more eminent and contemplative Monks the Sect of the Gnosticks for much after that rate that Plato does instruct his wise man does this Alexandrian Presbyter instruct his Gnostick whom he presumes to be a man elevated above the common pitch and fit to be intrusted with the Mysteries of Scripture such as he and his Scholar Origen were pleas'd in their Allegorizing way to make describing 〈◊〉 〈◊〉
who brings no prejudice with him and understands the words that he reads in the sense of the Author not according to his own perswasion and fancy XVI His fourth error that we are the Sons of God not only by Adoption but Nature hath its Apology in that of the Apostle 2 Pet. 1.4 That we are made partakers of the divine Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and if this be as probably it may be a Translation out of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we know in that Language is a word of various signification and that even in Scripture to instance only in that one controverted place 1 Cor. 11.14 and there is now a MS. Commentary says b Apud Pears vindic part 2. cap. 14. p. 196. Lambecius in the library at Vienna with this Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How many ways the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is understood in holy writ XVII His fifth opinion that all things were created at once in the same moment and that Moses added the distinction of six days the better to suit the shallow capacities of men is a tenet that hath found many late c Vide Valesii sacr philos c. 1. Patrons and among the Antiens the vulgar Translation of Ecclus. 18.1 He that lives for ever created all things at once Which place we find did sway d De Genes ad lit li. 4. c. 33. lib. 10. c. 2. Confes l. 12. c. 9. S. Austin and is easily solved if we understand it in the sense of Rhabanus Maurus whom the Master of the sentences Albertus Magnus Thomas Aquinas Carthusianus and many others follow that the substances of all things were created at once that Chaos so much talk'd of but the introducing fit forms into every particular part of that rude heap was the work of the six days XVIII His opinion of freewil is very suspiciously worded and yet not only the Greek Fathers usually so express themselves but also e Lib. 3. contr Pelag tom 2. p. 301. S. Hierome even when he designedly writes against the Pelagians Know this that it is our duty to ask and Gods part to bestow what we Petition for we must begin and God will perfect the good work So that such sentences are more tolerable in S. Hilary who spoke less warily because Pelagius had not yet appeared in the world and to this purpose the remarque of the most learned a Hist Pelag l. 4. part 2. p. 438. Gerhard Vossius is very pertinent These harsh sayings of the Antients were the cause that that admirable and transcendent Bishop S. Austin was in nothing so put to it as when his adversaries urged him with the Testimonies of the Fathers of which some he interprets dextrously and to the best advantage some he excuses and a few which he could no way Apologize for he couragiously condemns XIX That S. Hilary lived only six years after his return from his exile as is asserted p. 414. is opposed by b In Chronic S. Hierome who tells us that he returned from his banishment an MM CCC LXXVI and dyed an MM CCC LXXXIII which is seven years so that he could not dye in the fourth year of the Emperours Valentinian and Valens as says c Hist l. 2. Sulpitius Severus nor in the sixth year after his return as say d Lib. 1. cap. 39. Gregory Turonensis and Mr. H. but in the sixth year of those Emperours and an Chr. 369. for himself in his answer to Auxentius tells us that he opposed that Heretick at Millain ten years after the Council at Ariminum which could not be till Ann. 369. And in that year probably he left the world e Greg. Turon ubi supr Plenus Sanctitate fide Famous for the holiness of his Life and miraculous atchievements among many others of which prodigious Actions he is reported to have raised the dead f Erasm ubi supr he was certainly a Prelate of a sanctified converse and exact orthodoxy of singular learning and admirable Eloquence In a word he lived and dyed the glory of his Age. FINIS Books printed for and sold by Richard Chiswel FOLIO SPeed's Maps and Geography of Great Brittain and Ireland and of Foreign Parts Dr. Cave's Lives of the Primitive Fathers Dr. Cary's Chronological Account of Ancient time Wanly's Wonders of the little World or History of Man Sir Tho. Herbert's Travels into Persia c. 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The Magistrates Authority asserted in a Sermon by James Paston OCTAVO COnold's Notion of Schism according to the Ancients with Reflections on Mr. Hales The Posing of the Parts Elborow's Rationale upon the English Service Burnet's Vindication of the Ordination of the Church of England Winchester Phrases Wilkin's Natural Religion Hardcastle's Christian Geography and Arithmetick Ashton's Apology for the Honours and Revenues of the Clergy Lord Hollis's Vindication of the Judicature of the house of Peers in the case of Skinner Jurisdiction of the house of Peersin case of Appeals Jurisdiction of the house of Peers in case of Impositions Letter about the Bishops Vote in Capital Cases Xenophont Cyropaedia Gr. Lat. Duporti Versio Psalmorum Graeca Grews Idea of Philological Hist continued on Roots Spaniards Conspiracy against the State of Venice Batei Elenchus motuum nuperorum in Anglia
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and Primate of Spain was deposed by his Fellow-Bishops for setting out some pieces of his own under the name of his Predecessor Isidorus Hispalensis in the Arabick Version of his works not to wish them the fate of e Gallon respons ad monac Benedict p. 32 Cicarellus who was hang'd at Rome and afterwards his body burnt for the like Forgery XIV And here I think it convenient to repeat what others have observed before me that the Devil in destroying the Church hath followed the Method of the Creed in the first 300 years he instigated the Followers of Simon Magus Menander Basilides Marcion and others to deny and oppose the first Article concerning God the Father In the next three Centuries by the Followers of Sabellius Photinus and Arius to contradict the Divinity of Christ After the year 400 he combated the Doctrine of the Incarnation Passion and Resurrection by Nestorius Entyches Dioscorus and others After the year 800 the Procession of the holy Ghost was disputed in the Greek Church since that the nature of the Catholick Church and the power of Remission of sins by the Papists and Anabaptists c. the Resurrection of the Body by the Socinians and the life everlasting by the modern Sadducees XV. Among the memorable sayings of this Father Mr. H. p. 69. reckons his denying an uninterrupted succession of Bishops to be a mark of the true Church Of which there is not a word in the place of Irenaeus that Mr. H. quotes the Assertion it self aff onting the Judgment of the ancient Catholick Church who makes a continuance of Episcopal Government to be necessary to the Integrity of a Church and so does a Lib. 3. c. 3. l. 4. c. 43. Irenaeus himself advising all good Christians only to obey such Apostolical men but to shun those that cannot deduce themselves from this regular succession as Hereticks and Schismaticks the mistake only lyes in this that a Church without this continued series of Prelates may be a true Church in Essence and Nature but cannot be entituled to Integrity and Perfection Salvation may be had in that Assembly though they want that Government which is of Divine Institution the retention of which sacred Order among us hath extorted this confession from the mouth of a b Cudsemius de desperata Calvini caus c. 11. Jesuit that the Church of England is not heretical because it maintains a succession of Prelates XVI Irenaeus's Opinion of Christs ignorance of the day of Judgment is well vindicated by c p. â—74 Gallasius in his Nores on that place others of the erroâ—â—ouâ— Opimons of the Father we have apologizâ—d for in our Memoâ—â—s of S. Justin the Martyr and for his peculiar opinion concerning the age of Christ D. d Life of Iren. Sect. 10. p. 170. Cave and e Part. 2. l. 2. c. 4. p. 191. Scrivener agaâ—â—st Daillée have satisfied all modâ—st Inquirers â—n those words of his lib. 3 c. â—1 that seem to imply as if the two Natâ—res in Christ were mixt and confused which was afterward the Heresie of Aâ—ollinaris and Eutyches against whom Theodoret expresly writ his second Dialogue the holy man without doubt means no more but the Union of the two Natures for so lib. 4. c. 37. he explains himself joyning commixtio communio Dei hominis together and lib. 5. c. 2. blaming the Ebionite Hereticks for denying this truth his next error that Satan never blasphem'd God till the Incarnation of Christ for which he quotes Justin Martyr is meant of his doing it not openly but under a Masque as under the form of a Serpent he trepan'd Adam not by himself but by his Instruments that profess Religion and yet abuse the Author of it such as were the Marcionites and Valentinians whom he mentions who called themselves Christians yea the purer sort of Christians Gnosticks and yet blasphemed God Nor do we find among the Jews who before the Incarnation of Christ were the peculiar people of God any Heresie which opposed that Article that the Creator of the World who Commission'd the Prophets should also send his Son which Opinion Irenaeus lays at the door of Valentinus and his Tribe who distinguisht between God the Father and the Demiurgus or the Creator of the World nor is his reason altogether indefensible quippe nondum sciens suam damnationem because the Devil did not as yet expresly know his sentence the Father seeming to allude to that opinion of a Ad. Ephâ—â— p. 45. Ed. Usher S. Ignatius which was afterward generally imbrac'd that the Incarnation and Crucifixion of our Saviour and Virginity of his Mother were hid from the cognizance of Satan so that he might believe that the general promises of a Redeemer given to the Old World might as well reach to him as to the Sons of Adam till the Incarnation of Jesus made it appear to the contrary and that then seeing his estate remediless he fell into a like rage with those who are condemn'd by the Law who says b Ubi supâ— Irenaeus blame not themselves but the severity of the Judge and the rigour of his proceedings XVII His discourse of Enoch l. 3. c. 30. that he was Gods true servant without the badge of Circumcision or observation of the Sabbath no man I hope questions and for what is added that being yet in the flesh Dei legatione ad Angelos fungebatur he was sent on an Embassie to the Angels had we any thing to countenance the conjecture beside the respect we bear to this great man I would say it was a mistake of the Translator and that the words in Irenaeus's Greek might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which will bear the old Version but to me will be thus rendred better And having been Gods Ambassadour i. a Preacher of Righteousness to the old World he went to the Angels and was translated where he is kept as a witness of Gods Judgment on those fallen Spirits which words may be supposed to â—elate to that common Opinion among the Fathers that Enoch with Elias are translated into Paradise in their mortal bodies and that in the end of the world they shall both come again to preach Repentance to mankind and reduce them from the service of Antichrist to the worship of the true God and shall be martyred at Jerusalem and after three days rise again and then ascend into Heaven which Opinion I take not upon me to defend but only to give a bare Narration of this is expresly averr'd by c De anima c. 28. de resurrect p. 31 I. Edit Rhen. Tertullian and the d P. 290. Author of the Book de montibus Sinai and Sion under the name of Cyprian but says Pamelius of some other African Author of that Age e To. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 149. Saint Chrysostome it 's true professes his ignorance herein but S. f De genes ad liter l. 9. c. 6. Austin is of