excellencies of the holy spirit that he may pretend to but cannot really assume XIX And for vindicating these usurp'd Priviledges were the Books of Tertullian justly depriv'd of their esteem says Mr. H. p. 117. out of S. Hierome Bellarmine and others but I will oppose against them the judgment of S. Cyprian who could not live a day without reading some Paragraph in this his Master and from whom in truth he hath borrowed many passages of his excellent Writings and the design of many of them too of which there is no need to give instances and who is there that is a lover of learning and piety who does not heartily bemoan the fall of so eminent a man the errors of whose blind but honest zeal I hope God hath pardon'd and that though the Church allows him no memorial in her Records his name is written in the Book of Life XX. Of his writings which he left behind him many are lost as his Treatise of the troubles attending Marriage which is by Mr. H. made two distinct Books under the same Title in Latine and in English p. 124. and 126. his Tract of the Corporeity of the Soul is the same with that de Anima which is extant and wherein he maintains that Opinion and I believe that Trithemius was also mistaken in entitling him to a Book contra omnes Haereses which I think was only his most acute Book of Prescriptions against Hereticks with another Prologue his Books of the habit of Women and the decking of Women are only two parts of the same discourse de Cultu foeminarum the Tractate de poenitentia accounted suppositious p. 145. is undoubtedly his as Baronius and Pamelius have evinc'd against Erasmus which plainly appears says a Not. p. 120. Rigaltius to any man that is a Reader of Tertullian XXI His Stile is masculine sublime and full of Majesty and such as commands submission making as many Conquests as he finds Readers says b Commonit c. 24. Vincentius Lirinensis of him but it is rough and uneven full of obsure ways of speaking and Novelties in Grammar which call for a very attentive and thoughtful Reader De geniculis adorare to pray kneeling in candido expectare aeternitatis candidatus to look for the day of judgment So Martyrii candida the robes of Martyrdom dies expeditionis dies Christianae exultationis the day of account which day shall supremam carni fibulam imponere Invidiam Deo facere to incline God to repent animam in conficato habere prae sperâsse duricordia imbonitas c. but at the same time full of Elegancies his very Barbarismes being very witty and taking and made very palatable by that salt and sarcastical Vein which runs through all his writings of which the Margin affords a few instances which affected stile of his serv'd much to the introducing so many inconvenient descriptions as happen in his writings for which not a few learned men have turn'd Advocates XXII His Opinion that Montanus was the Paraclete implyed no more but that there were nobler assistances and influences of that holy Spirit shed on Montanus than on others that he might thereby be capacitated in the most perfect and accomplisht manner to explain the Laws of the Gospel to the World as the judicious c Life of Tertull. sect 9. p. 208. Dr. Cave vindicates him for I shall never be perswaded that he took Montanus for the Person of the Holy Ghost as the Pepuzians did who baptiz'd their Proselytes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as says d Tom. 2. Epist Canonic 1. ad Amphiloch p. 758. S. Basil into the name of the Father the Son and Montanus And in truth Tertullian in his Book adversùs Praxeam doth often very plainly distinguish the Holy Ghost and Montanus the Opinions of Free-will the Angels incontinency and the Millennium have been already consider'd and that of second Marriages his Assertion concerning the Lent-fast and Stations is far from being a Maxim of the School of that Novel Paraclete but were of Apostolical Institution as hath been unanswerably prov'd by the most learned Bishop Gunning in his Sermon of the Paschal Fast and the matter of fact deduc'd through all the antient Saecula a Book that hath been scoft at by Mervil and others but never soberly undertook as we have seen a Rat nibling at a hard piece of Cheese which he could not eat XXIII That Martyrdome expiates all a mans transgressions is so far from being an errour of Tertullian's as it is reckon'd p. 167. that it was the belief of the whole Church which by these instances will appear a Apud Euseb hist lib. 6. cap. 4. Origen commending his Scholar Herais who was martyred at Alexandria when as yet she was but a Catechumen says that she was baptiz'd so as by fire which Tertullian calls secunda solatia lavacrum sanguinis elegantly and b Id. hom 11. in Numer vide hom 7. in Judic hom 12. in Matth. taking notice that many times the greatest Zealots of Martyrdome were deprived of that honour of which himself was an instance gives this reason that the Devil hindred the persecution because he knew that Martyrdome brought with it remission of sins This was Catholick Doctrine which he learnt from his Master Clemens Alexandrinus who c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 350. affirms that for this cause we call Martyrdome a state of perfection not that the Martyrs come to the end of their journey as other men do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. Orat. 44. p. 715. but that by this method they give a testimony of the height and compleatness of their love Thus when Saturus was devoured by the Leopards the shedding of his blood was a new baptism say d Acta passion SS Perpetuae Faelicitat the Acts of his Martyrdome Nay this is a more efficacious sublime and honourable baptism says e De Exhort Martyr praefat p. 19⅔ S. Cyprian in which God and his Christ rejoyce and after which no man can sin in that of water we receive remission of sins in that of blood the reward of our Virtues in the first we are Gods servants in the second his friends f Id. de Orat dominic p. 159. for what sin is it which Martyrdome cannot expiate for here men are not typically buried with Christ as in baptism but in reality and truth and need not says g Tom. 2. de Spir. S. c. 15. p. 178. S. Basil the Symbol of water to their salvation being baptized in their own blood for this was the Baptism with which Christ was baptiz'd says h Iom 1. Orat 39. p. 634. vide Nicet comment in loc tom 2. p. 1035. S. Gregory the Divine which is so much more venerable than any other Baptism in that it is never polluted with any succeeding Crimes And this i Contr. Donat l. 4. c. 22. de C. D. l. 13. c. 7.
through the Mercy and Compassion of Jesus Christ to whom be Honour with the Father and Holy Spirit now and for ever Amen THE LIFE OF S. Justin THE MARTYR I. AMong the Notices which Mr. H. furnisheth us with of this Reverend Philosopher and Martyr he begins § 1. p. 22. as the Laws of History require with his Birth and Descent and tells us from his own a Apolog. 2. p. 53. Apology That he was born at Sichem or Neapolis as the Romans called it in the Province of Samaria and was the Son of Priscus Bacchius For the place of his Natiâ—ity I am of the same mind but for his Father's Name must profess my dissent believing with b Apud Dr. Cove 's Life of S. Justin Sect. 14. Sylburgius c Apud Dr. Cove 's Life of S. Justin Sect. 14. Valesius and the Learned d Apud Dr. Cove 's Life of S. Justin Sect. 14. Dr. Cave that Priscus was his Father and Bacchius his Grand-father for whereas this very Martyr in the Preface to his Apology and out of it Euscâ—ius calls himself Justin the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Priscus the Son of Bacchius who were of Flavia Neapolis a City of Syria Palestine there is a plain distinction made between Priscus and Bacchius the plural Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implying them to have been two different persons though I must acknowledge that the words have been so mistook by c â—â—â—al v. just M. S. Jerome and his Translator Sophronius and the learned d Cod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— 163. Photius to omit Joseph Scaliger and Christopherson in his Translation of Eusebius and other Moderns and the reason of so many learned mens falling into the same Errour looks so lovely in the words of our Martyr concerning the old Philosophers that I cannot but subjoin them d Just in Dial. câ—mâ—â—â—â—â—en It was the good hap of those that first fortunately fall on the discovery of this sort of learning and thereby grew famous that all that succeeded them thought it enough to walk in their steps never being sollicitous whether they were the Paths of Truth only admiring their great courage and temperance and strange Notions and thinking every Sentence Oracle that dropt from the mouth of such an Instructor We must therefore take care when we hear e Thâ—â—â—vid Scalig in Ensâ—◠〈◊〉 M. â— CLVII p. 201. S. Justin calling the Samâ—ritans his Country-men that we think him not a Samuritan either by Blood or Religion but only that he was of one of those Colonies wherein were intermix'd both Jews and Gentiles and both under the name of Samaritans Fellow-Citizens they were of his but no nearer a-kin It was therefore an Errour of Epiphanius to say That he wâ—â— converted from being a Samaritan to the Christian Faith for it appears by his own account of his Conversion that he was not circumcised nor a Proselyte to the Mosaick Constitutions as the Samaritans were but one that sought Truth not in the Schools of the Prophets but the Philosophers and perchance this may be a reason of his ignorance in the Hebrew Tongue which afterward discovered it self in his Derivations of Pascha and Satanas c. and his constant using the Translation of the Seventy but such Errours in Etymology are too mean to impair the Reputation of so venerable an Ancient who was as a Apud Phot. Cod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 488. Methodius styles him a Man not much junior to the Apostles either in Age or Excellencies II. Mr. H. next proceeds to an account of the means that were instrumental to his conversion and though I could well like the menage of such a Story and be glad that it had been promoted by the intervention of an Angel yet I cannot assent that the old man spoken of was of the number of those blest Spirits and the Philosopher's better Genius since he is described by S. Justin himself as an aged person only though unknown who met him while he was walking in a melancholy mood by the Sea side and after he had given him his advice departed from him immediately not vanisht as Mr. H. affirms So that I am apt to think him one of the holy Confessors of that age who either for his greater privacy in his Contemplations or for fear of the last efforts of Adrian's Persecution that then was not fully ceast or by the direction of an Angel as Philip was sent to the Eunuch came thither to promote the making this sage man a Christian For as to the argument from the case of S. Austin that was not done by a Vision but a Voice only such as the Greek b Aug. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Menaeon tells us befell Titus at Crete Titus thou must rescue thy soul from this place and wander into some other Country for this sort of Learning that thou now followest will not profit thee And I think our Author is the first man that makes this an extraordinary Vision for there are c Apud Dr. Cave ubi supr sect 2. p. 141 142. those that stick not to say that this was only a Philosophick and imaginary Drama after the method of Socrates and the succeeding School of Plato who discourst by way of Dialogue not that there was any such thing really done but that he might the better entertain Trypho with the manner of his being made a Christian But I rather incline to the first opinion which abating this mistake is pertinently applyed by Mr. H. to the subject in hand and so is what succeeds till Sect. 2. p. 27. where he tells us that S. Justin and Aristides and Quadratus tendred their Apologies about the same time to the Emperour Adrian whereas it is as clear as what is writ with a Sun-beam that whereas the Vindications of Christianity managed with so much learning and zeal by Quadratus and Aristides were presented to the Emperour Adrian circ an 123. and about the sixth or seventh year of his Reign that a Euseb lib. 4. 〈◊〉 8. Justin was a Heathen long after till the time of the Consecration of Antinous which was not till circ an 132. and that his first Apology was writ long after that and dedicated not to Adrian but his Successor Antoninus Pius and this also Mr. H. having forgotten his former Assertion affirms p. 28. and 31. and I am apt to think that the Errour arose from a cursory and inconsiderate view of the Title of that Apology where the Name Aelius Adrianus is added to that of Antoninus Pius for thus it runs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. To the Emperour Titus Aelius Adrianus Antoninus Pius Caesar Augustus c. In which as was usual the present Emperour annext the name of his great Patron who had adopted him to his own as an additional honour to his many other Titles And we may think that the same haste made b Contr. Tatian
Doctrine by standing to the Challenge of the famous Jewel and the Men of the New Discipline with the same Authority in point of Government and Polity and under her protection will I shelter my self Rectè verè haec in tumulo viri summi Adami à Bodenstein Basileae in coemeterio D. Pauli leguntur being satisfied that I can say that although I have disserv'd some particular Interests Nec omnia nec omnes mihi Placuere quinam ego omnibus Non omnibus Cous senex Non Eremita Spagirus Num tu Viator omnibus Deo placere cura abi Reusner Ep. ded â—nte lib. de probation urinar yet I am not conscious to my self of having baffled my own conscience dishonour'd the Truth or offended my Saviour and if I can please him other Frowns are contemptible THE CONTENTS The Life of Saint Ignatius THe deplorable loss of the antient Histories Apologies and the Acts of the Martyrs Whether Ignatius saw Christ in the Flesh and was that little Child that he took in his Arms and blest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what He was ordain'd Patriarch of Antioch by Saint Peter Two distinct Coetus of Jews and Gentiles under their distinct Bishops at Antioch Rome Corinth and elsewhere Their coalition at Antioch under Ignatius How long he sate in that See Ignatius not the most antient of Ecclesiastical Writers The genuineness of his Epistles evinc'd The Apostolicalness of Episcopal Government and novelty of any other Church-Polity The Excellent and Primitive Government of the Church of England Four different Copies of Ignatius's Epistles which of them are dubious which spurious and which genuine That to Polycarp was one of the seven genuine The Stages of his Journey to Rome the reason of his being carried so far out of his way What the Heresie of Apollinaris was An account of the first finding a genuine Copy of these Epistles first in England then at Florence Mistakes in Quotations not unusual in the antient Writings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what and who usually carried the Bishops Letters to foreign Churches The three Latine Epistles His Style and Actons very conformable to Saint Pauls Ignatius first instituted the Antiphonal Hymns at Antioch Liturgies in his time and of Apostolical Institution An account of the most remarkable Passages in his Epistles his Zeal for Martyrdome severity against Schism and Heresie and importunate pressing submission to Bishops His leisure of writing purchast from his Guards The reasons why he was Martyred not at Antioch but Rome The time of his Journey his Preparative Torments and Death Gods Vengeance on the City of Antioch His greater Bones collected and buried The Church instituted Festivals to their Martyrs Memories honoured their Reliques and God wrought Miracles by them but their adoration was still disallowed Other famous Men of the Name Saint Chrysostom's Panegyrick The Life of Saint Justin His Original He was a Samaritan by Birth not by Religion An Apostolical Person The manner of his conversion His Apology writ to Antoninus Pius An account of his Writings The Age of the Pseudo-Dionysius the Areopagite The Quaestiones ad Orthodoxos are Saint Justin's but interpolated The Doctrine of the immaculate conception of Reliques and Vows That Baptism is necessary to Salvation The ancient use of Chrism A dissertation concerning the use of the Cross in all holy and secular Offices Where by whom and how the Sermons of the Anâ—â—ents were managed The Chiliast-Opinion the salvability of the Heathens and the Doctrine of Free-Will considered Saint Justin's Errors in Chronology His Martyrdom The Life of Saint Irenaeus His Mission by the Churches of Lyon and Vien to Pope Eleutherius and the Asian Churches Marcus the Disciple of Valentinus a notorious Heretick Most of the antient Hereticks and persecuting Emperors accused of too much familiarity with the Prince of Darkness The Female Sex most easily imposed on by those Impostures The Devils Policy in assaulting the Church Irenaeus his adjuration of the Transcriber of his works The Greek Copy of his works not to be found The Villany of Fathering Books on a wrong Author Heresies have appeared in the World according to the methods of the Creed The necessity of Episcopal Succession Irenaeus held not two natures in Christ His other Errors apologiz'd for and vindicated That the departed Saints are not in the most perfect bliss till the day of Judgment His Character and Martyrdom Life of Saint Clemens of Alexandria The Antiquity of the Catechetick School at Alexandria Clemens his several Tutors his last Pantaenus whom he succeeded in that School The time of his being made a Presbyter of that Church A large Discourse of the extraordinary care and respects of the Ancients toward their Martyrs in visiting them in Prison in Embalming and paying other funeral Honours to their dead Bodies in honouring their Relicks holding their Religious meetings at their Caemeteria and there performing all their Sacred Offices in Celebrating their Birth-dayes and recording their last Actions in building Churches to their memories allowing them an honourable commemoration at the Altar and calling their Children by their Names What Books of his are lost and what others misfather'd on him The Excellent method of his Writings that remain His Apocryphal citations Chemnitius his severe censure of some passages in his Paedagogus The disingenuous dealing of Blondel and others with the Ancients on the account of Episcopacy The agreement of the Jesuites and Presbyterians in that case A description of S. Clemens his Gnostick in his Stromata The Judgment of Pope Gelasius invalidated in condemning the Writings of Clemens with Hermas's Pastor and S. Barnabas his Catholick Epistle His errors considered His worth and Death The life of Tertullian Tertullian's birth and Education The time of writing his Book De pallio That he turn'd Montanist sooner than is asserted after which the Books de Corona c. were writ That the Rites mentioned in that Book were Catholick usages not observances of the Montanists That Ambition sowered most of the Antient Hereticks but Tertullian's ungovern'd zeal sway'd him The Apostolical Church did not admit gross offenders to penance The necessity of single Marriage was the opinion of the Antients their reasons for it The continuance of the Spiriâ— of Prophecy in his time this inclin'd him tâ— believe the Visions of Montanus and let him into many odd Opinions The difference between the Spirit of true Prophecy and pseudo-afflatus of Maximilla c. Hiâ— justly lamented fall His Writings and Style He did not believe Montanus tâ— be the Holy Ghost That Martyrdom expiates Transgression Tertullian no Maâ—tyr The Life of Origen Origens Name and Excellencies Hâ—â— Castration The occasion of his remove 〈◊〉 Caesarea The Emperour Caracalla's spleâ—â—â— against the Alexandrians and the caâ—â—â— of it Origen took not two journeys 〈◊〉 Rome nor was ever a Scholar to Ploâ—â—nus He is too often nâ—gligently confounâ—ed with a junior Origen a Heathen His Allegorical way of interpreting Scripture whence and
speak in an Ecstasie as do the Books of Pope Miltiades and Apollonius which Eusebius mentions That the Montanist Enthusiasts had their Ecstasies Tertullian grants but denies that they fell into any rageings and fits of fury and would undertake to a Tert. adv Marc. l. 4. c. 22. prove that the true Prophets were so acted from the example of S. Peter who on the Holy Mount Luke 9.33 would have three Tabernacles rear'd one for his Master another for Moses and a third for Elias not knowing what he said for says he how was he ignorant was it from the erroneous notions that then possess'd his mind or from some extraordinary grace and assistance that threw him into an Ecstasie For that man who is acted by the spirit of God especially when he sees the glory of God or God speaks by him must necessarily be deprived of his senses being overshadowed and amazed by the brightness of the divine power And this says he is the Question between us and the Psychici i. the Orhthodox But herein Tertullian went alone it being apparent that S. Peter's mistake proceeded from his ignorance of the state of glorified bodies and that the Masters among the Jews and all the Fathers acknowledge that the Prophets had a clear light and apprehension of what was communicated unto them and that correspondent thereunto their deportment was grave and their demeanour sober Tertullian therefore was very happy when he more than once renders Ecstasis by Amentia their raptures being nothing else but fits of madness wherein they were acted by an assistant Daemon to reveal strange things Melancholy and a busie swelling fancy with a little help from Satan the great pretender to Oracles easily setting up a confident cheat to imitate the dictates and inspirations of the true Prophets XVI Secondly The false Prophets of Montanus were of very vitious lives and conversations notwithstanding their great pretences to extraordinary strictness and mortifications but the true spirit of God will not dwell in unhallowed minds b Talmud Gemar Joma c. 2. Abarban pref in 12. prophet Maimon Mor. Nev. p. 2. c. 32. c. Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 424. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Orig. contr Cels lib. 7. the Jewish Masters affirming that he that will be a true Prophet must be acted by a spirit of true probity and piety must be an humble man a man of wisdom and fortitude and who hath gotten a conquest over his passions And to this agrees S. Peter 2 Ep. 1. ch v. 21. That they were holy men that spake as they were inspired by God And so the Fathers did believe that those that had such uncommon assistances of the spirit of God were men whose souls were purified by the light of a sublime reason and whose lives were guided by that light But a Apollin aâ—ud Euseb â— 5. c. 15. Montanus himself was a man of unsatiable ambition and covetousness of an ungovern'd wildness and impudency and his b Apollonius â—pud eund â— 5. c. 18. Prophetesses were Adulteresses so far from being Virgins as was boasted that they deserted their Husbands to follow this Pseudoparaclete they were addicted to the use of Fucus and painting to gawdery and intemperance and unlawful games to putting their money to use and to what not and Theodotus Themison and Alexander and other of their followers were notorious profligate wretches and at last Montanus and his two female Proselytes fell into the condemnation of Judas and were their own executioners and now let the tree be judg'd of by the fruit XVII Thirdly The Predictions of the true Prophets were always fulfill'd but the Revelations of Maximilla were like the old Oracles at best dubious and many times very false she undertaking to threaten the world with Wars and Seditions that should scourge the Church if her dotages were not embrac'd c Apollinaris ubi supr whereas the Father observes that from the death of that Impostress to the time of his Writing there had past 13 years in which there was a profound peace over all the World but more especially the Church enjoyed her serene and quiet days and was free from Persecution and she also d Epiphan haeres 48. Prophesied that after her decease there should not arise another Prophet but the consummation of all things should commence whereas the World yet continues Fourthly True Prophecy is a spirit which descending from above is not to be controll'd by any thing but that supreme power that gives the inspiration who bestows and retrieves it at his pleasure but when these Ecstatick cheats appear'd in the World the good Fathers of that age undertook to exorcise the Daemoniack and cast out the evil Guest e Serapion Apollinaris Apollonius apud Euseb l. 5. c. 15 17 18. Zoticus Bishop of Comana in Pontus resolving to undertake the action but the Montanists oppos'd it XVIII Fifthly The true Prophets had never granted them against the ordinary and establisht Government of the Church the Prophets of the old Testament being to be judged by the Consistory and of the New by the Church against which I can only find one instance of Elijah at Mount Carmel superseding a positive law but these men were guilty of introducing new doctrines of opposing and reviling their Ecclesiastical Superiors and broach'd Opinions that contradicted the word of God Montanus himself says a Ubi supr Epiphanius affirming That the righteous at the day of judgment shall be a hundred times brighter than the Sun and the wicked a hundred times brighter than the Moon And what makes me most of all suspect the cheat is that this Afflatus made it self appear only at set times by Tertullian's own confession usually on the Sunday and that only during the celebration of Divine Service when the people were gather'd together like our Modern Quakers pretences to the spirit to assist them in their publick discourses as that thought fit which now no longer acts them but at set intervals and that the subject of the Prophecy was hinted to the Enthusiast from some passage or other in the Prayers or Lessons or Sermons of the Church whereas the true spirit of God tyed not its self to such Methods nor could be confin'd within such limits and needed not such concurrent circumstances from whence it might take the measures of its discoveries but as a free and uncontroll'd agent shed its influences on the mind of the Prophet at what seasons and in what degrees were best lik'd of by the supreme Inspirer Thus the Devil as they say can take upon him the shape of a man Naz. Orat. 25. p. 441. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. Orat 14. p. 221. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. but cannot so wholly play the counterfeit but that by a Satyrs tail or a cloven foot he will be betray'd to a severe and diligent inspector so when he seizes the Prophets Mantle to abuse the World there are some peculiar
was so necessary to the Apostle nor would he have advised Timothy to drink wine for his stomachs sake had he always been indowed with this speedier way of baffling a disease XXXII 3. That Miracles are not a sign of the true Church as the Romanists boast Athenagoras grants that the Magicians of his time by virtue of their idols produc'd such strange effects and S. Chrysostome says that the Hereticks of his time frequently did the like how consident soever therefore the brags of the Romanists may be that their ridiculous and impossible Miracles are a mark of their Orthodoxy it makes no impression on me though were it so the cure of the King's-Evil by our Prince is a more authentick and truer Miracle to vindicate the Protestant Doctrine than all that they can produce in confirmation of their novelties Nor is there need of such sort of proof now a Chrys to 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 605. the holy spirit in these days manifesting it self in an ordinary way not as formerly by raising the dead and cleansing the lepers but by conferring Grace in the Sacraments XXXIII 4. That a holy life is a more becoming accomplishment than ability to work Miracles Mat. 7.22 23. To prophesie to cast out Devils and do wonders is an admirable and sublime ornament says b Dâ—unita 〈◊〉 Eccles p. 152. S. Cyprian but he that possesses all these excellencres if his life â—o not holy and just must notwithstanding fail into Hell When therefore men are bid says c Tom. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 278. vid. p. 277. S. Chrysostome to imitate S. Peter or S. Paul to be followers of S. James or S. John let them not retort We cannot it is beyond our sphere to raise the dead to cleanse the lepers sâ—ifle that shameless Apology Miracles give not a title to Heaven but a holy life imitate therefore their pious conversation and thou art not beneath the Apostles For Miracles make not an Apostle but Sanctity doth And this is demonstrated by that of our Saviour John 13.35 who characterizing the virtue of a Desciple says In this shall men know that you are my disciples in this in what that ye can work Miracles that ye can raise the dead No. But in this that ye love one another Now love is not reducible to Miracles but to holy conversation for love is the fulfilling of the law And thus you see the picture of a Disciple and an Apostle And with this Remarque we end this digression XXXIV I have no more in the life of this Father to animadvert but 〈…〉 whereas Mr. H. p. 313. out of Nice 〈◊〉 as he out of Procopius mentions 〈…〉 Church erected to his memory d 〈…〉 Victor the Bishop of Vtica who lived near the place tells us of two very splendid and 〈◊〉 Temples erected to his name one at the place called Sexti where he was beheaded which whether it were so called because Sextus his field or 6 miles from Carthage I dispute not the other in the Mappalian way where he was buried the first being intitled e Serm. 113. de divers Mensa Cypriani says S. Austin not because he did eat there as that Father judges but because there he was Martyred the last called Sepulchrum Cypriani used by the Vandals as a place of meeting for the Arians when they had razed the other Church till under Justinian it was restored to the Catholicks XXXV a Homil. 72. 73. inter Ambros p. 235. Ed. Raynaud His Martyrdome happened about the time of Vintage says S. Maximus of Turin more than once the Festival dedicated to his memory which b Ep. 120. cap. 5. S. Austin calls the Solemnity of the most blessed Cyprian was stiled Cyprianaea The Heathens despitefully term'd him c Lactant. lib. 5. c. 1. Copreanus and Capreanus as the Arians nick-nam'd the great Patriarch of Alexandria Sathanasius but the Christians thought so well of him as to give his name to their children of which name we find one a Martyr at Nicomedia under Dioclesian whom Nazianz. c. confound with this Bishop of Carthage another a Bishop in Africa martyred in the Vandalick persecution under Hunnerick to omit many more XXXVI The Fathers also give him a most honorable character he is d Tom. 3. p. 822. a holy man in S. Chrysostome a most pious and eloquent martyr in e In Isai 60. S. Hierome an incomparable man and of most excellent and transcendent accomplishments in f De bapt cont Donat l. 6. c. 2. S. Austin the name of Cyprian is venerable among all persons and that not only among the lovers of Jesus but his enemies too says g Tom. 1. orat 18. p. 84. S. Gregory Nazianzen h Apud eund p. 276. admirable was his humility and his elo quence prodigious in which he exceeded other men as much as men do beasts for he presided not only over the Churches of Carthage and Africk but his Bishoprick extended over the Western part of the World and the Oriental Churches were a part of his Diocess the North and South and where-ever his wonders had been heard of and his name spread were under his inspection i Pont. Diac in fin pass Cypr. For he was the man whom the Christians by way of eminency called their Bishop or Pope Quem Christiani suum Papam vocant To his Memory we have an Hymn in Prudentius an Oration in Nazianzen one Homily in Chrysologus four in Austin one in Fulgentius and two in S. Maximus Among all which having once thoughts to insert that excellent Panegyrick of S. Gregory the Divine I have omitted those resolutions because his Discourse is so perplext and in a great part applyed to a wrong person and have annext that of his great admirer S. Austin S. Austin's Homily on the Holy Martyr Cyprian ' SO acceptable and religious a Solemnity in which we celebrate the passion of a blest Martyr commands this discourse from us as a Tribute due to your ears and hearts Without question the Church was at that time melancholy and clad in sables not so much for his loss that was dying as out of a desire that they might not be robb'd of him being always willing to enjoy the society and presence of so pious an Instructer so good a Prelate But those whom the sollicitude of his Encounter afflicted were re-inspirited with comfort by the Crowns and Triumphs of his Victory and now not only without any sorrow but with the most profuse joy do we read and reflect on those Transactions and it is conceded to us to exult not to fear in that day For we do not fear that day that came with terrour but expect the return of it with a serene chearfulness It is pleasing therefore with gladness to remember the Sufferings of that most faithful couragious and glorious Martyr now the passion is past for which then the Brethren were so concern'd